Exposition of Hebrews 6:1-2, Sermon 1

Exposition of Hebrews 6:1-2 · Sermon 1

p. 51THE FIRST SERMON, called The Practise of the Saints, preached at a Funerall, on the 28. of December. 1608.

The Text. Rom. 6. Verse 12.

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

THE holy and blessed Apostle Saint Paul, The scope and method of this sixt Chapter vntounto the 13. Verse.in the eleuen former verses of this Chapter had taught, that such as be iustified by faith in the blood of Christ, were partakars also of the Spirit of Christ vntounto their sanctification, whereby they were freed, not from the corruption, yet from the tyranny and dominion of sin, euen as iustification had freed them from the guilt and condemnation of sinne, wherevpon he concludeth that sithens the gift and grace of righteousnesse in the forgiuenesse of sinne, is accompanyed with a new grace of holinesse vntounto amendment of life, therefore the doctrine of free iustification doth giuegive no libertie to liue licentiously in sinne: How can they which are dead to sinne liue yet therein: Verse 2. then in the 3.4. and 5. Verses, our sanctification is declared both by the seuerall parts thereof, as also by the cause and testimonie of it. The parts are three: first, death of sinne: secondly, buriall of sinne,Verse 3. which is the progresse of mortification: thirdly, newnesse of life. The cause is a vertue or power deriued and conueyed into the members p. 52of Christ, from his death to the beating downe and keeping vnderunder the strength of sinne:…. 4. and also from his Resurrection, to the quickning and raising them vp in their vnderstandings and wils vntounto the study and louelove of Godlines; all which hee setteth forth by an excellent similitude of grafting or planting:…. 5. Verse 5. like as the grift translated from an old stocke to a new, liueth, groweth, and fructifieth by the iuyce and vigour which it draweth from the stocke into which it is set: so it is with the elect, being taken out of the old rotten stock of Adam, and thence planted into that noble stocke Christ Iesus, they participate of his Spirit, by vertue whereof applying the death and Resurrection of Christ vntounto them, they receiue power against corruption to keepe it downe and subdue it, as also to louelove and doe in some measure the will of God: and of all this their Baptisme is no idle and naked, but an effectuall pledge and testimony, the water sanctified by the word, as also the dipping or sprinkling the childe with water, according to Christs ordinance and commandement, and the comming out of the water, being a powerfull instrument of the holy Spirit, not onelyonly to represent and seale the grace of the couenant, but also to effect in all the elect their neerer and straighter coniunction with Christ, in his death and resurrection both for iustification and sanctification.

After this, from the sixt Verse to our Text, this communion of beleeuers with Christ is proued and amplified by comparison of contraries and equals, and at this twelfth Verse he falleth vntounto exhortation, which he deduceth out of, and buildeth vponupon the former doctrine, as appeareth by the illatiue particle (therefore,… Text. let not sinne raigne,) which is as much as if hee should say, seeing the members of Christ are vouchsafed this mercy, to hauehave fellowship with Christs death, to the killing and destruction of sinne in them by little and little, euen as his crucified body dyed and languished by little vponupon the Crosse, & also with his resurrection, that as Christ being dead & raised vp, now dyeth no more, but liueth for euer to God, likewise we may perpetually p. 53liue the life of grace, till wee come to glory: therefore in this knowledge of this great grace wee should endeauour all that is in vsus to maister and subdue those remainders of corruption which still stick in our nature, that sinne raigne not in vsus as a king, and as a Tyrant trample vponupon vsus, and triumph ouer vsus.

In this Verse consider the exhortation it selfe,Diuision of the text into tvvo parts. and the explication: the exhortation is to stirre vp all Christians to hinder the power and raigne of sinne in themselues, let not sinne raigne in your mortall bodies. The explication teacheth how this raigne and kingdome of sin is to be hindred, namely, by not obeying the lusts of sinne.

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

Let not sinne.] The word sinne in this place, and through this whole Chapter doth signifie that naturall corruption called originall aaWhich is the inclination of our nature to all euill.sinne, which sticketh both to the reason and will, and hath depraued and corrupted them both. Eph. 2.23. This naturall corruption is here tearmed sinne, not onelyonly because it is the fruit and consequence of our first parents sinne, as also the matter and cause of all other sinnes,Peccatum, causae peccati, poena peccati. August. but moreouer because it keepeth the proper nature of sin, euen in the regenerate.

The Papists in their Remish notes deny this, and say that it is not properly a sinne, nor forbidden by commandement till it raigne in vsus, and wee obey and follow the desires thereof. Which their opinion appeareth to be false by these reasons: first, bbNot onelyonly actuall concupiscence, vvhen lust is consented to, but naturall and habituall concupiscence, vvhichwhich is the inclination of our nature to euill is sin, though it be resisted by the spirit and grace.naturall concupiscence is repugnant to the law of God, as it is written, I had not knowne ccThis must be meant of naturall concupiscence because the Apostle knevv actuall corruption to be sin vvithout the lavv, and the 7.8. & 9. commandements forbids concupiscence vvith consent.lust, except the law had said, Thou shalt not lust. Rom. 7.7. But whatsoeuer is repugnant to the law is sinne, as it is written, the transgression of the Law is sinne. 1. Iohn. 3.4. Therefore naturall concupiscence is sinne. Secondly, naturall concupiscence rebelleth against the gouernment of the spirit in the minds p. 54of the regenerate, There was (saith Paul) a Law in my members, rebelling against the Law of my minde: therefore it is sinne properly. Thirdly, it both commeth from sinne, and begetteth all other sinnes, and beareth the name of sinne: therefore it is properly sinne, dd… facit ta… est magis ….according to that rule, That which maketh such, is more such. Fourthly, young children are knowne to dye which hauehave no other sinne but naturall concupiscence: now death is the wages of that which is properly sinne, therefore naturall concupiscence hath the proper nature of sinne: and whereas some say it is not properly sinne, because it is not voluntary, this reason holdeth not but in actuall sinnes onelyonly, howbeit originall sinne in some sence may be auouched to be voluntary, insomuch as Adam voluntarily and freely disobeyed the commandement, and wee all sinned in him, his sinne is ours by imputation, as Christs merits and righteousnesse is ours by imputation, Rom. 5.12. &c.

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

Now the word body by a Synechdoche of the part for the whole,… is taken here for the whole man, as the soule which is but one part of man, is sometimes put for the whole person; as in that saying of Ezek. 18. The soule that sinneth shall dye, and where Paul saith, Let eueryevery soule be subiect, Rom. 13. so on the other side, the body is here put for the whole man, which appeareth by this reason, euen for that our sinnes doe principally raigne in the soule, as it is written, From within, euen from the heart, commeth adulterie, murder, debate, &c. The body being but the executioner to fulfill the deuises and desires of the soule, yet for good reasons the Apostle vseth here the word Body, rather then soule: first, because in the propagation of sin it is conueyed by the body into the soule, according to that of Iob, how can one draw a cleane thing out of vncleane seede? Secondly p. 55because howsoeuer the first motion of sin comes from the soule, yet it is perfected by the body, which executeth that euill which the minde hath conceiued, & the will embraced. Thirdly, hauing before spoken of the crucifying of Christ, which was touching his body, he willingly retayneth this tearme of body both here and in the sixt verse. The meaning then is this, let not corruption or naturall concupiscence raigne in your selues, but keepe downe the power of it both in your soules and bodyes.

Now for the word (raigne) it signifieth here an absolute rule in commanding without resistance and opposition,Raigne, vvhat it signifieth. such as kings hauehave in a kingdome where the people are subdued vnderunder them, and doe freely execute and doe their will and pleasure: Thus the Apostle himselfe expoundeth it in the next part of this verse, where it is said (That ye should obey it in the lusts thereof) whereof the meaning is,Regnat peccatū, cum id sponte exequimur, quod peccatū imperat. that then sinne raigneth, when that which sinne lusteth, willeth or commandeth is readily obeyed & done without controulement. The Apostle likeneth sinne to a Monarch or Emperour, whose lusts are lawes and commands, the yeelding whereunto by ready obedience, is the suffering of sinne to play the Rex. There are foure steps, whereby sinne climeth into his throne, that it may raigne in a man.

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

The second step is distrust of heart, or vnbeliefe, when 2God is not belieued and credited in his word of threatning and promises, and in respect of these two, blindnes of mind and incredulitie, the kingdome of sinne is called a kingdom of darknesse:Radix omnium vitiorum infidelitas. sinne may doe any thing where Gods word is distrusted. Let faith of the word be shaken out of the p. 56heart, then looke what sinne will commaund it is presently done, whereof there is lamentable experience in the fall of our first parents: when they were once won to this, but to doubt of Gods threatning, ye know what followed, they became vassals to sinne and Sathan.

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

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

And here this is first of all to be noted, that the Apostle saith not, let not sinne be in you, but let it not raigne in you: for it is impossible that sin should not at all, be in vsus, for besides the testimonie of eueryevery mans conscience against himselfe accusing him of sinne, and the manifold iudgements of God against all sorts of sinners in this life, wee hauehave the p. 57Scriptures in very many places affirming that none can be without sinne in this world;Beatitudo nostra non in perfectione virtutum, sed in remissione peccatorum. Bernard. our blessednesse standing not in being voide of all sinne, but in hauing our sinnes forgiuen vsus, Psal. 32.1. and hee being the best man not that hath no sinne, but the fewest sinnes. This exhortation then is like to that prayer of the Prophet Dauid, in the 19. Psalme, Lord deliuer me from presumptuous sinnes, let them not raigne ouer me: Also like to that other prayer of his, in the 119. Psalme, Let not sinne get dominion ouer me: And to that petition in the Lords Prayer, which is not, Lord tempt vsus not, but Lord lead vsus not into temptation, that is, giuegive vsus not vp to be carryed away as captiues to sin and Sathan: So here we are exhorted not to cleare and quit our selues from sinne, but that we suffer it not to raigne ouer vsus, to hold vsus as vassals subiect to his beck.

It may be thought that this exhortaion is superfluous, 2because in the regenerate sinne cannot raigne, and in the vnregenerate it cannot but raigne. The answere hereunto is, first generally, that the whole word of God is inspired from aboue, and is profitable to teach, &c. 2. Tim. 3.16. and secondly, for this exhortation, a part of the word, it is behouefull for all sorts of men: for touching the vnregenerate which yet are vnderunder the power of sinne, if they be not elect, this and such like exhortations will take from them all excuse, so as they shall be vnable to alledge for themselues that they were not called vponupon to resist sinne: and for such vnregenerate as be of the elect, this exhortation will serue to prouoke them to abstaine from the outward act and work of sinne, which is in their power to do, euen by the strength of restraining grace, the which preuaileth in many naturall men, not onelyonly to keepe them from externall euill actions, but to the staying somewhat of the inward rage of sinne, though they cannot kill it at the roote, for lack of reforming grace. And least of all may this exhortation be held vnprofitable for such elect as be already regenerate, who are greatly holpen to the mortification of sin by the work of the spirit, through this word of exhortation. Wee are p. 58taught from the word, that such as once receiue the grace of regeneration, though they may grieuously fall, yet that it is vnpossible they should fall away; because the seed whereof they are begotten anew is immortall and permanent, 1. Pet. 1.23. And Christ Iesus which prayed for Peters perseuerance in grace, hath prayed for the stabilitie of all true beleeuers: Iohn. 17.20.21. Yet that exhortation in Rom. 9. Let him that standeth, take heede least hee fall: and that Phil. 2. Worke out your saluation in feare and trembling is not in vaine for them, because it may moue them to feare and vvatchfulnesse, which is one meane whereby they stand. In like manner albeit sinne cannot euer hauehave dominion in the elect, being once effectually called and turned to God, yet it is good for them to be called vponupon, to resist and striue against the raigne of sinne, because by such exhortations being blessed from heauen, and put in practise, the course of sinning is stopped in them, and the strength of sinne daily lessened and abated, till it be wholy abolished and brought to nothing.

Moreouer obserue from this exhortation of our Apostle, that it is the dutie and part of eueryevery faithfull man and woman, to take paines to preserue and encrease their owne mortification, and that they may not looke that Christ and his grace will beare and carry them through against all assaults of their sinfull lusts: without their owne care, trauaile and endeauour, and this is the very thing which is here called, for that they be helpers to the grace of Christ in the suppressing of sinne, for howsoeuer in our first conuersion wee are meere patients, not working any thing toward it, onelyonly suffering the spirit to worke that blessed change and conuersion of our soules to God, and howsoeuer it is the grace of God which still doth all our workes for vsus, the beginning, middle or end of our sanctification, being from grace, which both beginneth and finisheth, yet the grace of God worketh not in those which lye asleepe and snort in their sinnes being carelesse and idle, but in them which put to their owne care and diligence; as in husbandry all the p. 59encrease is from God, the earth fructifieth by his blessing, yet God vseth the hand of the husbandmen in plowing, sowing and manuring the ground: and albeit in warre the victory dependeth vponupon God, yet as Paul said in the Acts, Acts 27.Acts 27Except these Mariners stay in the shippe we cannot be safe, so men may say in time of battaile, Except the warriours doe their parts, wee cannot looke to ouercome: Thus it is here, howsoeuer the power which beateth down and keepeth vnderunder the strength of sinne be diuine, and it is Gods grace that doth all,Phil. 2.Phil 2 the power both to will and to do is from him, without whom wee can doe nothing; yet so as we are not to expect that Christ should giuegive vsus victorie ouer sinne, if wee sit still and doe nothing; here is that true; Hee that made thee without thee, Qui fecit te sin… te, non seruat … sine te.doth not saue thee without thee. Hence it is, that wee are so often exhorted in sundry formes of words to put to our hand and helpe, as to giuegive all diligence to labour to stirre vp the grace of God, To mortifie our earthly members, To cast away from vsus the works of darknesse, To put on the armour of light, &c. and here let not sinne raigne in you: to admonish vsus that our God though himselfe effect all good in vsus, and hinder all euill, yet hee is pleased to vse vsus as fellow workers with his grace, as instruments and meanes of our owne good, and keeping of euill things from vsus; for though in our regeneration we are meer patients, non agimus, sed agimur, yet in the practise of regeneration, wee must be agents, agimur & agimus.

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

These reasons, some of them grow without the Text p. 60which wee will draw hither, and some are bred within this our Scripture.

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

How valiantly and resolutely did weake and young Dauid set vponupon Goliah a mightie man,… 37. being perswaded by the holy Ghost, of an happy issue of the combat; now Christians hauehave as much certaintie for conquering sinne, so they …ight, as Dauid had: the mouth of the Lord hath spoken it, Sinne shall not hauehave dominion ouer you; therefore were your sinnes as Goliah for strength and power, and your selues weak and feeble, yet setting vponupon them with trust and confidence of Gods helpe, yee cannot but prosper: Especially sithens sin which ye striue against,… it is mortified and dead, Rom. 7.6. that being dead in which we were holden, sinne hath already receiued from the death of Christ, such a deadly blow, that though it draw breath and stirre, yet it cannot recouer former strength, but remaines as a man wounded to death. Insomuch as it was easie for Dauid to kill Goliah, to cut off his head, when by the stone cast out of his sling hee had already amazed and …unted, or rather dashed out his braines; so it will be no hard matter for you to destroy vtterly the body of sinne, hauing taken a mortall wound, by the vertue of Christ crucified, Rom. 6.6. Therefore quite p. 61your selues like men, be strong in the Lord & in the power of his might, and let not sinne raigne ouer you. Thirdly,3. Reason. call yee to minde, when ye were the seruants of sinne, how yee endeauoured to doe the will of sinne, then taking part with your lusts against Christ, and setting your selues with might and maine, tooth and nayle (as wee say) against the kingdome of grace,Rom. 6.19.Rom 6:19 giuing your members as weapons of iniquitie to commit iniquitie, is it not equall and most reasonable, that being now freed by grace from the tyrannie of sinne, and become the seruants of Christ, yee should with all your might endeauour to hinder and pull downe the kingdome of sinne in others, especially in your selues; and with great care and labour striue to please and serue your new Lord, giuing your members, that is, the faculties of your soule; & organs of your bodies, as weapons of righteousnesse to holinesse? Were it not a great shame now ye are brought vntounto such a king as Christ, so glorious in himselfe, to you so gratious, which hath done such things for you already as to quit you from the guilt of sinne by remission, from the dominion of sinne by mortification, and from whom ye expect such and so great things in heauen, were it not a great fault and reproach to be lesse willing and diligent in performing his will, then yee were to execute the lusts of sin, whiles ye were vnderunder it? Moreouer what a matter were it, if being deliuered from such a tyrant as sin is, whose bondage is a thousand times worse then the bondage of Aegypt, which was bodily and temporary, this being spirituall and tending to eternall ruine, if ye should suffer it againe to vsurpe and get an hand ouer you for lacke of resistance? What prisoner ransomed from slauery of Turke or other, would be so vnthankfull to his ransomer, or so harmefull to himselfe, as to returne backward to his former cruell Lord? and let it be farre from you which are by Christ drawne out of the hands and power of sinne, once to looke backe againe, but now yee are free from sinne, and become the seruants of righteousnesse, encourage your selues to depart more and more from the damnable workes of sin, to doe p. 62the honourable workes of righteousnesse, and so much the rather, seeing of sinne and the seruice thereof no other fruit but shame,… no other end but death to be reaped and expected.

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

…Let it yet be further wayed; that yee cannot suffer sin to raigne and beare swing in you, but yee shall loose the protection of God the Father,Ps…l▪ 34.Ps 50:34 whose eye is onelyonly vponupon the righteous, which fight against sinne, to care for and protect them against their enimies and euils;… as for sinners which liue in the seruice and practise of sinne, God heareth them not, that is, hee neglecteth them in their necessities and dangers, yea, though they call vponupon him, yet hee denyeth them his protection and succour, and what a matter this is may partly be conceyued by those who are out of the protection of their temporall Kings, such are exposed so innumeble inconueniences and mischiefes, better not to liue at all, then not to liue vnderunder the Kings protection: Euen so the sinner that serueth sin as his king, hee loosing the protection of the King of heauen, lyeth open to the malice of Sathan, eueryevery moment to be deuoured and destroyed of that roaring Lyon. And adde hereunto that by seruing sinne we loose all the merits of Christ the Sonne: for when the Apostle writeth to Titus. 2.11. that Christ hath redeemed vsus from all iniquitie, and telleth vsus, that this is the end and purchase of his passion, that we should be zealous of good works, and Peter likewise,… 24. that Christ bare our sinnes in his body, that wee should dye to sinne and liue in righteousnesse: hence it plainely appeareth, that whosoeuer licentiously cherishing their sinfull lusts and abandoning the care of a godly p. 63life doe serue sinne, they voyde themselues (as much as in them is) of the vertue and power of his death, and of all the merits of his passion, both touching iustification and sanctification. And as this is no small thing, so yet consider further that whatsoeuer they be that through not striuing against sinne, shall subiect themselues vntounto the raigne and power of it, they depriue themselues of the comfortable working of the spirit; for where the good motions of his grace are repelled, and sin followed, there the spirit is grieued and quenched, euen as water cast vponupon fire slaketh and putteth it out; and as a guest is driuen from that Inne where hee is not regarded, but basely intreated: so the spirit will not there abide, where the lusts of sinne are intertained, and his owne inspirations reiected. VntoUnto all these former reasons ioyne these considerations, that if ye should start from Christ to goe after your lusts and put the bridle againe into the hands of sinne, yee shall breake and violate first your vow and promise made vntounto God in your Baptisme, and afterwards renued in the Lords Supper,Eccles. 5.5.Eccl 5:5 and better were it neuer to hauehave made vow, then not to keepe it: also ye make your selues vnfit to doe any good eyther to God or men, nay, yee defile all your actions both naturall, ciuill, and religious, all which become vncleane and odious to God, if your selues be vncleane through sinne: for as in the Law, holy flesh was polluted by touching a person polluted with any ceremonial vncleannesse; so whatsoeuer commeth from a person spiritually polluted, whose minde and conscience is vncleane, it is all hatefull to God and abhominable.

But we are entred into an Ocean of matter, which would quickly ouer-flow the bancke of a Sermon, if wee should not obserue some meane, therfore to leaue the further search of reasons, scattered eueryevery where in this present Chapter, & else where in Scripture, let vsus attend now to the reasons couched in this present text, which are but two: the former reason is contained in the particle (Therefore) which implieth thus much, that sithens Christ hath put in vsus his grace of sanctification, to crucifie our sinfull nature, (as hee had p. 64taught before) therefore let vsus not be wanting to our selues, to whom Christ hath not beene wanting, if he hath already broken the yoke and strength of sinne by his death, now it is pulled downe, let vsus keepe it downe, and neuer suffer it to arise and get head againe. When Dauid had smitten Goliah to the ground, hee presently runne vponupon him, drew out his sword and beheaded him: likewise Christ hauing subdued vntounto vsus our sinne by his vertue, let vsus doe our part & fall vponupon it, take it by the throate, stifle and choake it, neuer leaue it till wee hauehave driuen out the breath of sinne. It was the fault of the Israelites that God hauing put them in possession of a good land and destroyed many of the inhabitants, daunting the rest, they by their negligence and cowardise did not prosecute these good beginnings, but suffering the Cananites to liue amongst them, they proued thornes in their sides, and prickes in their eyes; euen so it will come passe, if you foreslow the continuall mortifying of sinne, which Christ hath already conquered in you, and disarmed, if ye make way and giuegive place to remayning lusts and euill affections, they will proue tedious and perillous: therefore let not sinne raigne.

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

Let this meditation then helpe vsus against the lusts of sinne, that wee are not like to wrestle long with it; for our yeares may lack moneths, our moneths may lacke weekes, our weekes may lacke dayes, our dayes may lacke houres, our houres may lacke minutes. Doe wee not know by Scripture, that death stealeth vponupon vsus as trauaile vponupon a p. 65woman, or as a theefe in the night, which giueth no warning? and experience sheweth the truth of this plentifully: Hee in the Gospell that boasted of store for many yeares, was threatned to hauehave his soule taken from him that night; two in London dyed sodainely as they walked in the streets; also one found dead in the fields at Allington, who went well out of his house at Douer; likewise one dyed in his sleep who went well to bed; in the citie of Canterbury one well and abroad at eight of the clock, and dead by ten… and euen in this Church one fell downe dead, betweene the great gate and the porch: the Kings court is not free from such examples of suddaine death.

Now seeing that that which falleth to any one,Quod cuiquam, cuiuis contingere potest. may fall to eueryevery one, it is wisedome for all men to make a short account, and so much the more to labour mortification of sinne, by how much this mortalitie is certaine, and the time vncertaine: and yet such dulnesse is in vsus that wee are so far from thinking of the sodainnesse of our death, and shortnes of life, as that wee seldome remember that wee shall dye; wherein our forgetfulnesse is more blame worthy, because eueryevery thing serueth to put vsus in mind that our bodyes which we beare about vsus are mortall: for euen on our table wee hauehave monuments of death; for we eate not the creatures till they be dead; our garments are eyther the skins or excrements of dead beasts, we often follow the dead corps to the graue, and wee often walke ouer their bodyes: and in this place especially, men that vse to walke here shall do well to remember that they tread vponupon the dead, and others shortly must tread vponupon them. Moreouer, wee in this Citie hauehave almost eueryevery day death roung in our eares, the deadly knell telling vsus that dust we are, and to dust we must goe. Lastly, our nightly sleepe being to vsus a shadow and resemblance of death, yet for all this men liue as if they were immortall, drowned in worldly pleasures, and carnall delights, because they doe not seriously remember their last end, which if it were carefully thought vponupon, it would mightely preuaile to keepe men from doing amisse, causing them to imitate that p. 66good seruant in the Gospell who knowing his maister would come, yet not knowing at what houre in the night, hee girded his loynes and kept his lampe burning, that hee might be found ready when his maister should come: wherof we hauehave a good example in this Gentlewoman our sister, to whom as it pleased God in the weaknesse of body, to giuegive her a remembrance of her mortalitie and end before it came: so shee receiued grace to make true vse for dying to sinne, and liuing to God; shee spent her time during her sicknesse, as I hauehave beene credibly certified, in reading, praier, and good meditations, and at her end (as my selfe was a witnesse) she applyed the sentences and promises of Scripture to her owne soules comfort, praying with the Church, Lord Iesus come quickly, …come quickly. And with Dauid professing that as the Hart panted after the riuers of water; so her soule longed after God, and laying hold on Christs promises, that shee should be satisfied because shee mourned for her sinnes, assuring her heart according to that that was pronounced to Paul, that howsoeuer she was weake, yet the grace of Christ should be sufficient for her, and that by the power of his might shee should ouercome and finde death to be her aduantage. Thus continuing in holy motions and good speeches, till her soule remouing from her earthly tabernacle, was receiued into the heauenly inheritance (as we may trust) there to raigne with Christ for euer. Thus farre of the exhortation, not to suffer sinne to raigne, the first part of our Text.

…That yee should obey it in the lusts thereof?

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

Lust of sinne.] … when … as …, &c … heauenly things are desired. 3. Carnall, vvhen things forbid of God are desired.Lust is that stirring of our naturall p. 67corruption, egging and soliciting vsus against the will and Law of God, or the first motion of our sinfull corrupt nature: for it is here distinguished from sinne, to shew that here lust is not the roote, but the fruit. Whereas he speaketh in the plurall number, not lust, but lusts, it is because the motions or desires of our depraued nature, are of sundry kindes; some are the will of the minde, so called Eph. 2.3. as errours, heresies, false opinions, wicked conceits, euill imaginations, corrupt reasonings, wicked counsels, deuises and thoughts eyther against God, or men, or our selues: some are the will of the flesh, thus tearmed in the former place, Ephes. 2.3. whereby is meant all the euill affections which be in our vnreasonable part, in our will, appetite and senses; as anger, pride, couetousnesse, enuy, reuenge, contention, and such like. And 2. Cor. 7.1. these lusts are deuided into lusts of the flesh, and the spirit, where flesh being set against spirit, is eyther the body or the inferiour part of the soule; and spirit signifieth the principall facultie of the vnderstanding and reason; all which are corrupted by sinne, and hauehave their seuerall lusts. Which as they be sundry and not of one sort, so are they very many.Col. 3.8.9. 1 Cor. 6.9.10. Rom. 1.29.30.31Col 3:8Col 3:91 Cor 6:91 Cor 6:10Rom 1:29Rom 1:30Rom 1:31 Gal. 5.19 The workes of the flesh are manifest, as Adulterie, &c.

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

The thing then which here is taught vsus,A notable meane hovv to hinder the kingdom of sin. it is an excellent meane how to keepe sinne from raigning ouer vsus, euen this, to withdraw our obedience from sin, in our will & hart p. 68resisting the first motions of our rebellious nature: and this certainely is a speciall point of Christian wisedome, by the grace which is in vsus to striue against the first mouings and ticklings of sinne,… birth of … often … ▪ … when as it beginneth to take hold of our thoughts, then to repell it ere euen it get consent and obedience from our will and affections, as it will quickly doe, if it be not well lookt to; for sinne is headlong, and will soone passe into lust, and from lust to consent, and from consent to practise, if it be not stopped and snubbed betimes; whereas if it be disobeyed and refused in the lust & motion, it is more easily maistered: for sinne while it is yet in thought and motion, it is young and weake, and sooner subdued, as a young childe which is easily ruled, by reason of his weaknesse; but if it grow to consent and action, especially if actions of sinne be often iterated, then sinne hath gotten not onelyonly (as it were) sinewes, and veines, and bones, but is growne to the strength of a man in vsus, and so will with great difficultie be ouercome▪ therefore as it is the pollicie of Gardiners to nip and pull vp their weedes being newly come vp, to cut and payre away the twigs which spring in their trees, and by drawing the iuyce to them would hinder their growth and fructifying: so Christians are to deale with their lusts, which doe cause the graces of God to dry and wither, and are as weeds to stay their growing in Godlinesse: therefore whiles they are but lusts and motions, let them snub and mortifie them.

Men will looke to the beginnings of hurt in their body, to prouide remedie for a wound or sore before it do fester or rancle: and while a disease is but now fresh they looke out for medicines: the like or greater care would be taken of the soule, euen at the first betimes, and while sin doth begin to stir then to oppose vntounto it and make head against it, applying remedies before the euill by continuance grow desperate and incurable: herein finally, imitating the practise of warriours, who espy aduantages to take their enimies while they are yet weake, before their forces be ioyned, and their powers come together; in like manner the Christian p. 69Souldiour ought to set vponupon sinne while it is yet weake, and hath least strength, ere by our obedience to it, and practise of it, it growes to a power, when it will proue a more troublesome and tough peece of worke to quell and keepe it downe. That therefore which the spirit pronounceth in the 137. Psalme, to encourage Gods people against the Babilonians their most pernicious enimies: Blessed is he that shall take their children whiles they are young, to dash their braines against the stones: the same I say to all the Israel of GOD which is in continuall conflict with the Babilon of their confused lusts: blessed and happy is the man that whiles they are but budding, can nip them in the head, and by the might of grace dwelling in him doth speedily crush them; thus it will come to passe that hee shall not obey sin, by doing that euill which sinne would hauehave done.

Now this way and meanes commended here in the text, hath sundry vnderunder meanes as helpe vntounto it, that the grace whereby we resist the lusts of sinne may be strengthened and enabled to this resistance.Word of God. The first of these is the Word of God, rightly vnderstood: for Dagon can no more stand before the Arke, then sinne can stand before the word of God, being planted in a faithfull heart, and applyed against the stirrings of sinne. Therefore as Christ repelled the suggestions of Sathan by this word of God: Mat. 4.5. so are all Christians to beate backe the motions of sinne by the same means, & by the two edged sword of the spirit, which is sharpe, to cut asunder the sinewes and heart-strings of sin. See then yee hauehave this word alwayes in readinesse to draw it out vponupon all occasions, whensoeuer yee feele your selues to be tempted by any sinne: be not like vntounto them that carry about them a sword and know not how to vse it, but put the word vntounto vse, and as oft as any motions of sinne arise, presently call to minde such Scriptures as forbid, threaten, and condemne them, remembring also such examples of such iudgements as hauehave beene executed vponupon such sinnes as yee be tempted vntounto, that yee may inure your heart not onelyonly to hate and abhor, but to tremble at the thought and p. 70cogitation of sinne.… and … prayer. And if at any time the assaults of sinne grow stronger then that grace and the word in thee can be able to resist them, in this case especially doe according to the counsell of our Sauiour Christ, Watch and pray, that yee fall not into temptation. Mat. 26.41. As Peter when hee walked on the water, and felt himselfe ready to sincke, said, Lord Iesus saue, or I perish: likewise when the waues of sinfull temptations beate so hard against your soules as that yee feare sincking and drowning, cry out with faith, & say, Lord lead vsus not into temptations. It is not onelyonly your set prayers at ordinary times with your families and with your selues, but the sodaine and secret … vvishes … of the hart, … cast strongly …. … Thes. 5.17.eiaculations of the heart vponupon eueryevery stirring of sinne which helpes against the rule and sway of sinne, and this is it which wee are called vponupon to doe, in that exhortation of the Apostle, to pray continually, charging vsus that wheresoeuer wee are, and whatsoeuer wee are doing, if occasion be offered by the rebellions of our corrupt nature or otherwise, to send vp our desires vntounto heauen for strength and helpe, also for pardon and forgiuenesse; for our continuall desires are continuall prayers.

…Now to the end that our prayers may be the more humble and feruent, vntounto the former meanes must be ioyned Fasting, which being seuered from opinion of merit and superstition, and being religiously vsed, auaileth not a little to the taming of our stubborne and rebellious hearts. And this the Apostle Paul by his owne experience found to be true. I beate downe my body (saith hee) least whiles that I preach to others, …my selfe proue a cast away: 1. Cor. 9.27. where the word which the Apostle vseth, importeth as much as to beat downe with clubs, to note the great obstinacie of sinne, and the great endeauour which is to be vsed that the lusts of it, may be suppressed and kept downe. And how conuenient an helpe fasting is for that purpose, and certainly as a moderation in eating, and drinking, and other lawfull pleasures of life, when there is a meane kept in the vse of them, that wee temper our selues, rather comming short of that we may wel hauehave, then going so far as our ability & the p. 71custome of the place where wee liue will suffer vsus, as I say this continuall and dayly sobrietie is no little helpe to the mortification of our sinnes: so the vtter abstinence from all delights of life for a certaine time, as for the space of one day in a weeke or fortnight, is a very good meanes for the furtherance of this worke in vsus, if diligent reading of Scriptures, godly meditations, and earnest prayers be coupled therewith:1 Cor. 9. 1 Tim. 5.23.1 Cor 91 Tim 5:23 for if such excellent and rare men as Paul and Timothy, had need to vse such moderation & abstinence for the subduing of sinne, shall any man thinke that hee can want these meanes, and be in good case, or that he shal not tempt God if he neglect them?

But amongst other things wee are not to forget the fellowship of the brethren;Brotherly fellovvship. by whose admonitions and prayers wee may be much confirmed against the power of sinne: therefore wee are commanded to louelove God and to louelove brotherly fellowship. 1 Pet. 2.17.1 Pet 2:17The Apostle Iames would not charge vsus to confesse our sinnes one to another, and to pray one for another, Iames. 5.16. vnlesse in the counsell,Iames 5.16.Jas 5:16 comforts and prayers of the Godly, there were great helpe against the strength of sinne: neyther would the Authour of the Epistle to the Hebrewes, exhort vsus to consider one of another, to whet on to charitie and good workes, if there were not a blessing giuen to the right vse of such means, for the staying vsus in eueryevery good dutie, and causing vsus still to goe forwards in our workes of sanctification. As it fareth with brands or coales when they are almost extinct and put out, by laying them close together, the fire is kept in and made the hotter: so by the conferring of graces mutually by Gods children to the strengthening one of another, their zeale against sin and for God is kept aliue and more encreased. And to giuegive you another similitude; as they who hauehave a iourney to go in a way which is vnknowne, are glad to ioyne themselues to such as are expert in the way: so the fellowship and conuersation of such as are well acquainted with the pathes which lead to our celestiall countrie, doth much further vsus in our spirituall wayfaring. Therefore if ye desire to get to your p. 72selues an especiall aduantage against sinne, and a blessed meane to guide and confirme you against all whatsoeuer hinderances in your way, see yee euer make conscience as on the one side of eschewing all needless… familiaritie with all such whose hearts are seene not to be right, by the crooked steps of their life, saying vntounto them with the Prophet, away from me yee wicked: so on the other side be inward with some godly Christians which walke wisely in a perfect way, to whom as occasion is offered you may reueale your secret corruptions, and wants, to hauehave aid from their prayers, and Christian aduise, saying of such, I will be companion to them which feare God.

…But ye are here to be aduertised that it is not sufficient to vse all these good meanes against inward lusts and motions of sinne, there must also be a very great care and earnest purpose of auoyding the outward occasions wherby these lusts are raised and stirred vp in vsus. The obedience to sinne is very much crossed and letted by our carefull remouing and shunning of such occasions as wee are wont to be prouoked by vntounto euill: therefore let the proud man auoyde flattery, and foolish praises; the drunkard strong drinke; the glutton delicates; the couetous let him auoid the often sight and much fingring of money; let not the angry man meddle much with contentious persons & such as louelove contradiction; nor the fearefull man come amongst threatners; nor such as cannot yet rule their tongue amongst such as are giuen to much talke; nor the effeminate amongst wantons: at a word, Whosoeuer will no euill doe, must refraine whatsoeuer belongeth thereto. Remember Ioseph, hee would not endure eyther the speach or company of his lewd alluring Mistresse; and it had beene good for Peter that hee had not come into the high Priests hall; and for Dauid he had not so wantonly cast his eye vponupon faire Bathsheba. One saith truely, occasion maketh a theefe, and occasion will make an adulterer, a lyer, a rayler, and so in other sinnes, they are drawn on by occasions: it is therfore to no great purpose to warre against inward … p. 73except we watch ouer our selues to beware and flie the outward occasions of sinne.

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

Finally, sithens it will serue to no other end,Conclusion. but to iustifie and encrease our condemnation, to know the reasons why the kingdome of sinne is to be resisted, and the way and meanes also how it is to be done, vnlesse there be hear… repentance for our faylings heretofore, and a falling to a more thorow practise hereafter: therefore yee are to be most earnestly exhorted so to doe, that euen as ye desire to signe ouer sinne, and that it may not raigne ouer you; as yee will shew your selues thankfull to Christ who hath de…uered you from sinnes tyranny, and hath put grace into …ou, that you may obey from your hearts the doctrine of godlinesse; as you iudge it meet to endeauour so much the …eruing of Christ now that you are regenerate, as before you were careful to serue sin when you were vnregenerate; as you couet to attaine & reape the fruit of spirituall holinesse in this life, and of eternall happines in the life to come; …o eschew shame in this world, and death in the next; as the safe protection of God the Father, the most precious merits of Christ his Sonne, the comforts and graces of his holy Spirit, are of any price or esteeme with you; as you would be found faithfull in your vowes and promise keeping; and to hauehave the works of your callings and liues blessed & accepted of God; as you are resolued that you are mortall, & must shortly dye, when your strife of sin must end; as you would hauehave peace in your death, and the crowne of lawfull striuers after your death, then look to it, that in no wise you suffer sinne to raigne but for your selues against the lust … you all the helpe… a principij… ▪ p. 74of all these good means priuate and publike that hauehave been spoken of, giuing your selues to meditate in the word day and night, praying in the spirit, humbling your selues by religious fasting, louing brotherly fellowship, being watchfull against the occasions of sinne, and ouer your owne senses, and submitting your selues to the holy ministerie, in eueryevery part thereof labouring what yee may, to doe all these things with lowlinesse, vprightnesse and continuance, and if at any time ye fall by being obedient vntounto the lusts of sin, rise againe by renued repentance, and then as sure as God raigneth in heauen, sinne shall not raigne in you; but grace shall raigne in you whiles ye abide in this pilgrimage, and the dayes of your mortalitie being ended, ye shall raigne in eternall glory with Christ, to whom be thanks and praise now and for euermore. Amen.