The means to keepe sinne from reigning in our mortall body A sermon preached at Pauls Crosse, May 26. 1629. By William Foster, Master of Arts, and parson of Hedgeley in the county of Buckingham.

A SERMON PREACHED AT PAVLS Crosse , May the 26. 1629. ROM. 6. 12.

Let not sinne reigne therefore in your mortall bodie that ye should obey it in the lusts thereof .

IN Adams being we had all our being : and in his fall wee all receiued a fall . His person ( being the first ) infected our humane nature : our humane nature ( being from him ) infects our persons . So that now no man liuing , without the brand laid vpon him by S. Iohn , of deceiuing himselfe , and lying to others , can say he is without sinne : 1 Ioh. 1. 8. If we say that we haue no sinne , we deceiue our selues , and the truth it 〈◊〉 in vs , 1 Ioh. 1. 8. ( Lawne , and that the ●●est , hath his bracks , Roses , and those the sweetest , haue their pricks ; Men , and those the best , haue their faults . ) S. Iames outstrips S. Iohn , and saith , that we doe not onely offend all , but we offend all many wayes ; 〈…〉 In many things we offend all , Iam. 3. 2. The Prophet Dauid ( though this be alreadie too much , for our store ) augments the store , and makes the many sins , many many sins , so many , that we know not how many ; Who can tell how oft he offendeth ? Psal ●9 . 12. Lord cleanse me from my secret faults : Psal. 19. 12. So that then the righteousnesse of man consisteth not in hauing no sinne , for then no man could bee iustified , no man could be righteous ; but it consisteth in mans stout resisting and suppressing of sinne , that it reigne not in him , and presumptuously get the dominion ouer him , and Gods free remission of sin , that it bee not imputed vnto him , hee condemned for it . Dauid therefore prayes against the dominion of sinne , that he may be innocent from the great offence : 〈◊〉 . ●9 . 13. and S. Paul exhorts vs to resist and suppresse sinne and his lusts , that it reigne not in vs , and wee incurre the irreuocable sentence of eternall death for our offence . Let not sin reigne therefore in your mortall bodie , that yee should obey it in the lusts thereof . As if the Apostle had sayd ; To exhort you to an absolute puritie , were to enjoyne you an absolute impossibilitie . For there was neuer yet any man altogether pure , and without sinne ( Christ Iesus excepted , who was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , both God and man ) but yet a man need not be all sinne ; he need not yeeld the powers and faculties of his soule , and members of his bodie , as instruments of vnrighteousnesse vnto sinne , and so let sinne haue his full careere in him , and rule and reigne in his mortall bodie , but hee may by the grace of God resist sinne , and so haue but few , and those but vnderling sins ; and those few vnderling sinnes , by the great and superabundant mercie of God in Iesus Christ forgiuen , and not imputed vnto him . For , as when wee walke abroad in the fields to take the aire , ye cannot hinder the Fowles thereof from flying and houering ouer our heads , but we may well hinder them from roosting , building , and making their nests there : 〈…〉 ▪ Euen so , as long as wee liue in this vale of miserie , clad with these weeds of mortalitie , this bodie of ours , wee cannot chuse but haue sinne houering vp and downe in vs , but we may chuse whether we will let it roost there , wee may chuse whether we will let it build and make his nest there , to rule and domineere in our mortall bodie ; therefore the Apostle here in my Text saith , Let not sinne therefore reigne in your mortall bodie , that you should obey it in the lusts thereof .

In which Text I shall commend three things to your obseruation .

1. Here is a King described by his reigning , namely Sinne ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Let not sinne therefore reigne . 2. Here are his lawes declared , by obeying , viz. his lusts ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That you should obey it in the lusts thereof . 3. Here is his Kingdome specified by the place where he would reigne , viz. your mortall bodie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in your mortall bodie .

For , Origen in Epis. Peccatum velut sedem quandam & solium regni sui in nostro corpore collocatum habet : ad Rom lib. 5. saith Origen . Sinne hath , as it were , cap. 6. tom. 2. the fear and throne of his kingdome in our mortall bodie .

In all which there is such an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and disorder , that this Common-wealth cannot stand long .

1. The King he is insulting , it is Sinne , which at first got footing in Adam , 〈…〉 . a little new inspired slime of the earth , and by that wound it selfe into all the men of the earth .

2. The kingdome that 's decaying , it is your perishing mortall bodie : which as soone as it hath life and being , tends to dissolution and not being . Like apples of Sodom , 〈…〉 48. a touch turnes it into dust and ashes .

3. Lastly , the lawes they are vnlawfull , they are lusts : Quicquid libet licet . What it lusteth , that it willeth .

Here is aliud ex alio malum , Disorder vpon disorder . A wilfull king , a rufull kingdome , and hatefull lawes . S. Paul therefore , the Embassadour of the King of Kings and Lord of Lords , teacheth vs in my Text , how to order this disorder , and how to deale with each of these .

1. Sinne must be suppressed , and kept from reigning : Let not sinne reigne therefore .

2. Lusts , the lawes ; they must not be obeyed , obey it not in the lusts thereof .

3. Your mortall bodie , the kingdome , that must bee repaired , and of ●uinate decaying mortall bodies , you must make your selues strong and liuely bodies . For so it followeth in the verse after my Text. Neither yeeld your members as instruments of vnrighte●usnesse vnto sinne , but yeeld your selues vnto God , as those that are aliue from the dead , and your members as instruments of righteousnesse vnto God . And of these three in their order . And first of sin , that he must be suppressed . Let not sinne reigne , &c.

Let not sinne reigne therefore .

IT is the Parable of Iotham in the ninth of Iudges , 〈◊〉 . 9. 25. that of all the trees the Bramble ( that base hedge creeping shrub ) would needs take vpon it to be King . So of all that mans nature is incident vnto , sinne ( that base deprauitie of nature ) must needs take vpon him to be king , and to reigne in our mortall body . Nay that will not content him , to reigne as a king , but he will make hauocke of all like a tyrant . For Sin is the greatest tyrant that euer the world had .

Other tyrants ( though monstrously raging ) killed but some persons ; Nero killed his mother that bare him , and his Master Seneca that taught him ; he burnt the Citie of Rome that was vnder his soueraignty & obeyed him ; but these are but petty slaughters in respect of those which sinne makes . For , that spares none ; it killed all those that liued before vs , it will kill all vs that are now liuing , and all that euer shall be borne after vs . It is good therefore to keepe our selues free-men , from being slaues to so hauocke-making a Tyrant . Let not sinne reigne therefore in your mortall bodie , that you should obey it in the lusts thereof .

No man would be willing to serue a Master , how great a Prince soeuer he were , that when his seruant had spent his youthfull yeares , cripled his sturdie limbs , and wasted his plentifull estate in his seruice , and comes for his reward , will draw his sword and kill him ( surely none would be willing to receiue their pay in such crackt coine : ) but sinne dealeth so with vs ; when we haue yeelded all the powers and faculties of our-soules , and the members of our bodies , to be commanded by sinne , what s the reward he giues vs but death ? so saith the Apostle in the last verse of this Chapter : Rom. 6. v. vlt. The wages of sinne is death , but the gift of God is eternall life through Iesus Christ our Lord . Those then which neglect the seruice of God , and giue themselues ouer to the tyrannous subiection of sinne , are like the perfidious Iewes , who reiected Christ the giuer of life , 〈◊〉 27. 21. and desired Barabas a murderer to be giuen them , Matth. 27. 21. Let vs therefore shake off the murthering yoke of sinne , and by true and heartie repentance send a messenger of defiance vnto it , saying with those citizens in the Gospell , Luke 19. 14. Nolumus hunc regnare super nos ; We will not haue this man , we will not haue sinne reigne ouer vs . And as Origen exhorts , Origen . in Epist. 〈◊〉 Rom. lib. 5. vnusquisque pessimum regem regnantem in suâ carne depellat : cap. 6. tom. 2. Let euery man expell this euill king reigning in his flesh . Let not sinne reigne therefore in your mortall bodie .

Now Kings , as the Politickes teach vs , doe ordinarily obtaine their rule two wayes , either by Succession , and so are Kings , as it were , naturally : or Election , and so are Kings adoptiuely . but this king sinne , because he would be sure to be king some way , claimes the rule of our mortal body both these wayes , both by succession and election . But his title of succession hath beene found weake long agoe . That indeed shewes his antiquitie , how Lucifer begot him when he was cast out of heauen . That indeed shewes that hee hath free-hold of inheritance in our mortall body ; but truly no Lord to command it , or King to rule it . Elect him not therefore for your King , so you shall preuent him of his kingdome ; so you shall keepe him from reigning in your mortall body . Let not sinne reigne therefore in your mortall body .

And that you may not elect him , you must know that as there are three things concurring to the election of a politicall King ; 1 Nomination . 2 Consultation . 3 Consent or Approbation .

So this spirituall King sinne comes to his kingdome by three steps . Gregor. Mag. Pas●or Curae par. 3. admon . 30. tom. 1. For as S. Gregery obserues , there are three degrees in sin ; 1 Suggestion , offered by the Deuill . 2 Delight , administred by the flesh . 3 Consent , yeelded by our reason .

The first , that is , Suggestion , is like to Nomination .

The second , that is , Delight , is like to Consultation .

The third , that is , Consent , is all one with Appr●bation .

Suggestion begins sinne , 〈…〉 Delight continues , Consent finisheth sinne . Now resist sinne in the beginning , so you shall preuent him of his kingdome , and keepe him from reigning in your mortall body . Let not sinne therefore reigne in your mortall bodie .

When the Deuill profereth his intising suggestions , bid him a●aunt Satan , 〈…〉 thou shalt not tempt those which belong vnto the Lord thy God . Nay , Saint Chrysostome saith , that euery man of God may say as God himselfe , Matth 4. 7. Thou shalt not tempt the Lord thy God , Chrys●st . hom. 5. in opere imper● . Matth. 4. 7. Quoniam qui hominem Dei tentat , Deum tentat . For he which tempts a man of God , tempts God also . Resist him then wee must in his temptations ; and that we may doe to good purpose ; for in resisting him , we shall be sure to foile and vanquish him . For the the Deuill is an arrant coward , hee is like a shadow . 〈…〉

Si fugio sequitur , sed me fugit illa sequentem .

If wee be afraid of the Deuill , and fly from him , hee will pursue vs ; but if we resist the Deuill , and pursue him , hee will fly from vs . Iames 4 ▪ 7. Therefore Saint Iames saith , Resist the Deuill , lu● . Scalig. de Subtil 〈◊〉 . 181. 〈…〉 and he will ●ly from thee , Iames 4. 7. The Deuill may well be compared to a tree ( whereof Iulius Scaliger maketh mention ) growing in a Prouince called Pudiseram , to which if a man come , ramos constringit , it shrinkes vp the boughes , as angry and displeased ; but when he departs , ramos pandit , it spreads and opens the boughes , as content and pleased againe : So the Deuill , if we be afraid of him , and fly from him , ramos pandit , he vseth all subtilitie he can , to catch vs , and spreads his nets of vanitie to ensnare vs ; but if wee take heart-a-grace , and affront him , and meet him in the teeth , ramos constringit , he withdraweth himselfe , and vanisheth ; as he did when our Sauiour Christ repelled him with Sic scriptum , It is written . Then the Deuill left him , Matth. 4. 11. and Angels came and ministred vnto him , Matth. 4. 11. Christ could haue repelled him by the power of his Deitie , but then we could not haue imitated him , but he quelled him by the Word of God , to teach vs that no weapon is like the Scripture to resist the Deuill ; no sword like the Sword of the Spirit , Ephes. 6. 16 , 17. no shield like the Shield of faith , whereby we may be able to quench all the fiery darts of Satan , Ephes. 6. 16 , 17.

But you will say that the suggestions of the Deuill doe often get possession of our hearts before we are aware ! True , he is malicious , sparing none , not Adam in Paradise , not Christ the Sonne of God in the wildernesse ; he is a cunning impostor , and can slily conuey his delusions into our hearts , making himselfe of a deuill seeme a Saint , of a foule fiend of darknesse , 2 Cor. 11. 14. a bright Angell of light , 2 Cor. 11. 14. But if hee haue gotten thus much of thee , giue no more place to him , stay here , and thou mayest doe well enough yet : proceed not to the second degree , that is , let not thy flesh be delighted with his suggestions of sinne , and so thou shalt preuent sinne of his kingdome , and keepe it from reigning in thy mortall body . The Deuill may present his suggestions to vs , but vnlesse our flesh with delight entertaine them , they cannot hurt vs : P●ecata non nocent , Greg. Mag. Moral . expo●it . in Iob , sib. 16. si non placent ; Sinne hurts not , if it please not . Theeues may peepe in at our windowes , but if wee keepe our doores and windowes close shut , and fast barred , they cannot hurt vs . So the Deuill may peepe in at the windowes and doores of our hearts , the eies and eares of man ; but if wee shut the windowes , and stop those doores of our flesh with the deafe Adder , that they may not harken to the voice of this Charmer , charme be neuer so cunningly , he cannot hurt vs . Let vs tell then our flesh ready to be tickled with delight , that our senses are deluded , and that she hatcheth but a viper , which in the end will gnaw asunder the very bowels where she was conceiced . For the bread the Deuill presents thee , is truely no bread to feed thee , but a stone to smite thee ; the fish hee shewes , is truly no fish to nourish thee , but a serpent to bite thee ; and the egge he would make thee put thy hope in , will not hatch to proue a bird to delight thee , but a Scorpion to sting thee . Keepe then thy flesh from delighting , and thou shalt keepe these from hutting , and sinne from reigning . Let not sinne reigne therefore in your mortall bodie .

But you will say that our flesh is impure , and so may quickly infect vs , and carry vs head-long with delight , as the Deuill carried the swine into the sea . Let it be so ; if thou canst but stay here , thou mayest doe reasonable well . Consent not to sinne ; let not thy will and reason , thy superiour , and rationall appetite , yeeld to thy flesh and her delight , thy inferiour and sensitiue app●tite . Though the Deuill haue suggested thee , the flesh delighted in it , yet let not thy will consent and yeeld vnto it . For it is consent that finisheth sinne , and causeth it to reigne in our mortall body . Iuest peccat●m cum delecteris , regnat autem cum consenseris , 〈◊〉 in 〈◊〉 . saith Saint Anselme . Sin is then in a man , when he is delighted in it , but it neuer reignes till he hath giuen his full and expresse consent thereto . And Saint Bernard , 〈◊〉 Par. 〈◊〉 . Vitios●s dico , qui ex voluntate consenti●●● , nec resistunt , quantum possunt . I call those vitious men which willingly consent to sinne , and resist not what they are able .

But you will say our reason is depraued , and so may easily be deceiued with apparent good , and the sensitiue appetite tainting the rationall , may make the will to finish what Satan suggested , and the flesh lusted after .

O wretched sinner , now thou pressest me too farre ! now thou commest too neare the pit ! I scarce know what to say vnto thee ! But yet that thou mayest not be swallowed vp in the gulfe of despaire , there is one vltimum re●ugium , one last refuge yet left , that is , that thou accustome not thy selfe to sinne . Though the Deuill like the Serpent , haue glided in his suggestions ; though thy flesh , like Eua● , ●●en . 3. haue thought them faire to the eye , and pleasant to the taste , and delighted in them ; though thy will and reason , like Adam , haue beene drawne to consent vnto them ; yet let not Custome , like the riuer Iordan , carry vs as the fish that follow that streame in mare mor●●am , 〈◊〉 contra 〈◊〉 . into the dead sea , and inu●e vs to sinne all our life time . There is an axiom in warre , ●●●●tarch . in A●●●heg regum 〈◊〉 . that , Non licet ●is pe●care ; No man must offend twice . Oh that we could abserue it in our Christian warfare in the Church militant , so should we stop the course and habite of sinning ; so should we preuent sinne of his kingdome , and keepe it from reigning in our mortall bodie .

Saint Augustine therefore addeth a fourth degree of sinne , August . in Ioan. cap. 11. tract . ●9 . 〈◊〉 . 9. and that is , the vse and custome of sinning . The three first degrees of sinne , may easily be resisted , but if it once come to the fourth , and grow to a custome , it will hardly , Aug. in Psal. 36. if euer , be remoued . Cons●●t●dinem vincere dura pugna ; It is hard to ouerthrow a custome , saith the same Father . For custome makes the face impudent , we blush not to sinne , the heart senselesse ; we feele not our sinne , our sinne tyrannous , our mortall body is ruled by sinne . For , though sinne it selfe he a tyrant , yet custome will set a sharper edge vpon it . Custome is a monstrous tyrant , it rules both Church and Common-wealth ; sta● pre ratione volum as ; if it be customes pleasure that it must be so , it shall be so , Law will not controule it , sufferance hath made it aboue all law Saint Augustine in his fourth booke , and 24 ▪ August . de doct. Christ . l. 4 c. 24 , tom. 3. Chapter , De doctrinâ Christianâ , tells 〈◊〉 that the people of Cas●●ea had an ancient custome , once a yeare for certain dayes together to meet , and diuide themselues into parts , and throw stones one at another , the father not sparing the sonne , nor the sonne the father . Which custome , though it were a most barbarous custome , and yearely the occasion of the slaughter of many men ; yet Saint Augustine ( whom we count the most learned and eloquent of all the Fathers ) found it an exceeding hard matter to disswade them from their custome ; Idem . Ibidem . ●gi quidum granditèr quant●●● valui ; I dealt with them ( saith ●e ) with all the might and maine I could .

But let vs come home to our selues . It was taken vp for a custome , for Carriers and Drouers , to labour themselues and their cattell vpon the Lords day . Which custome though it were expresly against the Commandement of God , and for aboue sixty yeares together daily cried out against , by zealous Preachers in their P●lpits , yet it continued , and looked the Law in the face , till the Parliament made a penall Statute to reforme it .

And if we should come yet nearer , and take a suruey of personall sinnes , we shall finde them by custome and habite made as hard to be cast off , as locall and nationall sinnes . For Consuetudo peccandi tollit sensum peccati . & in alteram naturam vertitur ; The custome of sinning quite bereaues vs of all sense and feeling of our sinnes , and is changed into another nature . The common swearer makes it a matter of nothing to thunder out a multitude of ●oulevgly oathes together ; nay the more mouth they giue their oathes , the more gentleman-like grace they thinke their oathes giue them . ●●●kg . Confes . l. 2. cap. 3. tom. 1. Like Saint Augustines companions of his youth , Tanto gloriantes magis , quant● sunt turpes magis ; Glorying in that most , whereof , if they had any grace , they should be ashamed most . Nay , I haue knowne some , whom the custome of swearing hath carried so head-long to sweare , that they know not when they sweare ; so that being reproued for their swearing , they would presently sweare they did not sweare . The common drunkard whilest he swallowes his liquor , is so swallowed himselfe , that no remorse for his sinne appeareth in him ; Ier●● . 3. 3. he puts on a wh●res face , ●●d refuseth to be ashamed , Ierem. 3. 3. He riseth early to p●●ire in strong drinke , as Esay speaketh . Hee thinkes there is no kindnesse , where there is no drunkennesse , and makes one drunkennesse a medicine to cure the distemper of another , and professeth that nothing but a haire of the same dogge , can allay the distemper of his dog-like appetite . Oh to what an height of impietie doth euill custome bring men . It makes a man , 〈…〉 Peccare quasi pecucare ; So to sinne , that he degenerates and becomes a beast in his sinne , as Iunius obserues . I could shew you the like of gluttony and luxurie ; so that Pope Iulius the third being by his Physitians , for his health sake , Vergerius in Historiá Spierae . Sladanus . Surius . Crispinus . Bal●us , & alii . forbidden porke ; missing it one day at his table , gluttony made him reproue his ser●●● , and command him to fetch him porke ; for ( saith hee ) I care not what the Physitian saith , I will eat porke in dispight of God himselfe . And Ioannes à Pisa , Archbishop of Beneuentum , and the Popes N●●cio for Ve●ice , wrote a booke , and printed it , in commendation of that sin , that I tremble to name , that sin , for the reigning of which in Sodome , the Lord rained vpon them brimstone and fire from heauen and consumed them . But let these examples teach you how hard a thing it is to remoue and alter an euill custome . Can the Aethi●pian change his skin , Ier. 13 ▪ 23. or the Leopard his spots ? Euen so may they doe good , that are accustomed to doe euill , saith the Prophet Ier. 13. 23. O then , beloued , if you will preuent sinne of his kingdome , preuent the custome of sinning , so you shall keepe sinne from reigning in your mor●all body . Let not sinne reigne therefore &c.

But you must remember , that I told you that this was but vltimum refugium , a last refuge ; and a last refuge is to be embraced only , when our case growes desperate . The best and safest way then to suppresse sinne , is to deale with him in the first or second degree thereof : Nay in the very first ●ustfull motions , we must crush this cockatrice in the shell , Psal. 58. 7. and make out lusts and suggestions like the vntimely fruit of a wom●n ▪ which perish●th ere it see the Sunne , Psal. ●8 . 7. For lusts are the lawes of sinne , and if you would not haue sinne reigne ouer you , you must not obey the lawes thereof . Therefore , saith Saint Paul , Let not sinne reigne in your mortall body , that you should obey it in the lusts thereof .

So that , as sinne is to be suppressed , so his lawes which are his lusts must not be obeyed . Obey not the lusts thereof . And this leads me by the hand to the second part of my Text : that the lawes of sinne must not be obeyed . Obey not the lusts thereof .

2. Obey not the lusts thereof .

DRaco , the Athenian Law-giuer , made such cruell Lawes , 〈◊〉 . Gell. Noct. that Solon abrogated them , and Demades the Orator said , 〈◊〉 . lib. 32. c. 18. that Sanguine non atramento scribebantur : They were written in bloud , not in inke . But wee haue more need to abrogate the lawes of sinne , and it may be more truly said of Lusts these lawes , that they are written in bloud , not in inke . For lusts the lawes of sinne , are not barren lusts , but they are teeming and conceiuing lusts . Lusts , if they be obeyed , bring forth sinne , and sinne finisheth his worke with nothing but death : so saith S. ●ames ; ●am. 1. 15. When lust hath conceiued , it bringeth forth sinne , and sinne when it is finished bringeth forth death , Iam. 1. 15. And S. Paul saith , Rom. 6. 2● . that The wages of sinne is death , Rom. 6. 23. Lusts , the beginning are deceitfull ; sinne , the progresse , hatefull ; death , the con●lusion , dreadfull . For , six malis praemissis nunquam colligi potest bona conclusio : Out of so ill premises can neuer be gathered a good conclusion . Iesus therefore the sonne of Syrach saith , that we must flie from sinne , Ecclu● . 21. 2. tanquam à facie colubri ; as from the face of a Serpent ; for if thou commest too neere 〈◊〉 , it will bite thee , the teeth thereof are as the teeth of a Lyon , ●●aying the soules of men : Ecclus. 21. 2.

We must flie from sinne , as from the face of a serpent ; For , as in the face of a serpent lieth all the danger , because there is the poyson , and the teeth ; so in obeying of lusts , which are the faces , and first appearings of sin , we shall swell with the poyson of sin , and be bitten with the teeth of death . Or wee must flie from sinne , 〈◊〉 from the face of a serpent , that is , from the heads and first lustfull motions of sinne . A serpent hath a head , a taile , and a bodie . Procop. in Exod. Capite immisso totus statim illabitur , And if she get her head into a place , the whole bodie is so glib and ●ubricke , that it will quickly enter in after : So in yeelding to lusts , which are the heads of sinne , the whole bodie of sinne will quickly follow after . For lusts , the heads of sinne , though they seeme small , yet they will make no small worke where they enter . They are like young rogues , who getting their heads in at the windowes , creepe in and open the doores for the great theeues to spoile the house . For lusts , the heads of sinne , are not idle heads , but like Iesuites heads , working mischeeuous heads , contriuing treason against the state both of soule and bodie . Lusts will hatch sinne , sinne will produce death , and death will bring a thousand endlesse woes and miseries .

Now our lusts are many , our acts of sinne many , and the deaths produced by sinne and the lusts thereof as many .

Mi●●e ●●dis homines miser●s mors ●na f●rig●● .

Death assayes men a thousand wayes . But death in generall produced by sinne and his lusts , is threefold ,

Viz. Mors 1. Corporis . The death of the bodie . 2. Anima . The death of the soule . 3. Corporis & anima . The death of both .

1. Iohn 11. The death of the bodie . So dead was La●arus , Iohn 11.

2. The death of the soule . So dead are such widdowes , whereof S. Paul speaketh , 1 Tim. 5. 6. So dead was hee to whom out Sauiour Christ said , 1 Tim. 5. 6. Let the dead burie their dead , Matth. 8. 22. follow thou mee , Matth. 8. 22. A strange speech , Let the dead burie their dead . As if the dead had not as much need to be buried themselues , as to burie other dead ; and as vnable to burie other dead , as themselues . But our Sauiour Christ meant it of those which followed sinne , and not him ( being via , vita , & veritas ; The way , the life , and the truth , ) that they were dead alreadie in their soules ; Theophylact. in 〈◊〉 cap. 7. that in them ( as Theophylact speaketh ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their liuing bodies were nothing else but coffins of their dead carrion stincking soules ,

3. Luk. 16. 24. The death both of bodie and soule . So was Diues , Luk. 16. He prayed , therefore he had a soule . Hee had a tongue to be cooled , therefore a bodie : He was dead ; therefore dead both in bodie and soule . Thus die all they that suffer sinne to reigne in their mortall bodie . Nay , they are not onely dead , but buried while they liue . Their sinnes become their graues : 〈◊〉 Luc. Tumulusiste mali mores ; saith S. Ambrose . 〈◊〉 . tom. 1. Their throat is an open sepulcher ; saith the Prophet Dauid , Psal. 14. 5. Psal. 14. 5. Nay , they are not onely dead and buried , but they are dead and buried , and in hell whilst they liue . Ambros . de Bon. 〈◊〉 . c. vit. tom. 5. Nobiscum videntur vinere , sed sunt in infern● , saith S. Ambrose , They seeme to liue with vs , but in verie deed they are in hell . For where are presumptuous sinners , but where the Deuill is , that first presumed to sinne ? And where is hell , but where the Deuill is , that was without redemption cast out of Heauen ? O then my beloued , take heed of going on in wickednesse , nip sinne in the bud , yeeld not obedience to the lusts of sin ; Lusts are the iawes of sinne , and the king reignes where his lawes are obeyed . Lusts will goe on to acts ; acts will goe on to custome ; custome will goe on to the death and destruction both of bodie and soule . For God will wound the hairie scalpe of such as goe on still in their wickednesse , Psal. 68. 21. Psal. 68. 21. The sinner goes on in his sinnes , and God goes on to punish their sinnes , sinne followes sinne , and one death followes another . The second death followes the first : the death of the bodie begins , and the death of both bodie and soule followes after . The death of the bodie is , cum anima deserit corpus , when the soule forsakes the bodie , and is by order naturall , statutum est omnibus , Heb. 9. 27. &c. It is decreed for all men once to die , Heb. 9. 27. The death of the soule is , cum animam descrit Deus , when God forsakes the soule , and is by diuine Iustice iudiciall ; Ezek. 18. 4. the soule that sinneth shall die , Ezech. 18. 4. The death of both bodie and soule is , August . de Ci●it . cum anima à Deo deserta , Dei . lib. 13. cap. 2. deserit corpus ; when God forsakes the soule , and the soule forsaken of God , forsakes the bodie ; and is by equalitie proportionall . For both bodie and soule haue sinned , Cyprian . Epist. lib. 1. epist. 4. therefore they both die , both are punished . Qui i●●guntur in culpâ , non separantur in poenâ ; saith S. Cyprian ; Those that are partners in the fault , must also bee partners in the punishment for the fault . But yet a man may so die the first , that he may escape the other death : Hee may so die , that he may repaire the ruines of his mortall bodie , and not die for euer .

For as a ruinous house ( though the wals bee fallen downe , and the roofe perished ) may by reparation be sustained , and be made more beautifull than at first , so long as the maine and principall posts thereof are kept sound : So this mortall bodie of ours , though it be ruinous , and the fleshy walls falling downe , and the thatch of the roofe thereof decaying with hoatie haires , yet so long as the principall pillars thereof bee not pulled downe ( as Samson did the house vpon the Philistins ) that is , 〈◊〉 16. 29. so long as the members of our bodie ( the pillers thereof ) are not yeelded , as instruments of vnrighteousnesse vnto sinne , to let sinne reigne ; but yeelded , as those that are aliue from the dead , as instruments of righteousnesse vnto God , and sinne suppressed , wee may repaire this mortall bodie , and make it more beautifull than before ; Corruption putting on incorruption , 〈…〉 and mortalitie putting on immortalitie ; death being swallowed vp in victorie . O death where is thy sting ? O hell where is thy victorie ? 1 Cor. 15. 44 , 45. And this leads me by the hand to the last part of my text , to speake of the kingdome , our mortall bodie , and the repairing thereof . Let not sinne reigne therefore in your mortall bodie .

3. In your mortall bodie .

ANd here by our mortall bodie , we must not vnderstand onely our lumpe of flesh , part of man , but totum composuum , the whole man , consisting of both bodie and soule . For by a Synecdoche , the part is put for the whole . The whole man , both bodie and soule , haue sinne in them , working their ruine and destruction , therefore the whole man , both bodie and soule , are to be repaired , and we are to labour for their restauration .

I know there is a great dispute betwixt the bodie and soule , each endeuouring to put off the enormitie of sinning to the other . The bodie pleads for it selfe ; that that is but inanimis truncus . a dead and senslesse trunke , voyd of all action and motion , and so could not sinne , nor exercise any operation , if the soule did not actuate and enforce it . The soule , that pleads for it selfe , that that is purus & simplex spiritus , a pure and simple spirit , voyd of all organs , without eyes to behold vanitie , without hands to commit folly , without feet to follow enormitie , and if the bodie did not detaine it as prisoner , it would mount aloft , to take vp its residence in the place of spirits , and therefore the fault of sinning must needs rest on the bodie . But the verie truth is , that neither the bodie sinnes without the soule , nor the soule without the bodie , but like Simeon and Leui , Genes. 49. 5. they are brothers and partners in mischiefe , and so tend both to eternall destruction , vnlesse we wisely endeuour their timely reparation .

Peter Martyr in his Commentarie on the fourth booke of the Kings , Pet. Mart. in 4 Reg c. 4. pag. 215 illustrates this by a prettie Simile . There was ( saith he ) a master of a family , that committed the custodie of his Orchard to two seruants , one of them lame of his feet , and the other blinde . The lame seruant being taken with the beautie of the apples , told his blinde fellow-seruant , that if he enioyed the vse of his limbes , and could goe as well as he , it should not be long but he would be possessed of some of those apples . The blinde seruant said , he was as desirous of them as himselfe , and if he could but see as well as he , they should not rest long vpon the tree . In the end they agreed to ioyne together : the whole-limb'd blinde man tooke the well-sighted lame man on his shoulders , and so hee reached the apples . Their master comming , and missing his fruit , expostulated the matter with them . Each framed his excuse . The blinde man said , he could not haue them , for hee could not see so much as the tree they grew on . The lame man said , he need not be suspected ; for it was well knowne he could not climbe , or stand to reach them . But their master perceiuing their craft , how they had both ioyned together , put them as they were , one vpon the shoulders of the other , and punished them both together . So in verie deed , neither the bodie sinnes without the soule , nor the soule without the bodie , Ambros . de fide 〈◊〉 . c. 5. but corporis animique communis est actus , saith S. Ambrose , It is the common act of both : therefore both bodie and soule tend to death , and if they be not repaired , will fall to vtter ruine and destruction . Wherefore as sinne the tyrant must not reigne , nor lusts , the lawes , be obeyed : So our mortall bodie , his kingdome , must not runne to vtter ruine , but be repaired ; corruption must put on incorruption , and mortalitie put on immortalitie .

And the meanes to repaire our mortall bodie is three-fold :

Viz. 1. Diligent watching . 2. Often fasting . 3. Zealous praying .

Fasting , that 's good to repaire the bodie , that though it be cast downe it may be raised againe , ● Cor. ● . 27. and not become a cast-away , 1 Cor. 9. 27.

Praying , that 's good to repaire the soule , it consecrates it to God , makes the soule the temple and habitation of the euerliuing God .

Templum mentis amat non marmoris , aurea in illo 〈◊〉 vtra 〈◊〉 . Fundamenta manent fidei . —

Watching , that 's good for both bodie and soule . By watching , we may see and know when the lusts of sinne doe tempt vs , and so keepe them off and auoyd them . By fasting , wee may so tame our bodies , that concupiscence shall not delight vs : and by praying , we shall so rectifie our depraued will and reason , that it shall not consent vnto sinne , to obey it in the lusts thereof .

First , we must watch , that sinne enter not into vs . And here we must doe , as is done in besieged cities , keepe the strictest watch , where the places are weakest , and the enemie the most likely to enter . The places where sinne would enter , are three , the heart , the mouth , and the hands . Therefore S. Bernard saith , that euery man must keepe a three-fold watch .

There must be Vigilia 1. Cordis 2. Oris 3. Manus super Cogitationes & affectiones . Bernard in Seut . Verba . Opera . A Watch of the Heart Mouth Hands ouer our Thoughts and affections . Words and speeches . Workes and actions .

First , we must watch ouer our hearts , that they be not stained and polluted with euill thoughts . For , saith our Sa●iour , Matth. 15. 19. Out of the heart proceed euill thoughts , murders , Adulteries , fernications , thefts , false witnesses , blasphemies , Mat. 15. Psal. 14. 1. 19. And , the foole said in his heart , there is no God , Psal. 14. Ierem. 17. 9. 1. The heart ( saith the Prophet Ieremie ) is deceitfull aboue all things , and desperatly wicked , who can know it ? Ier. 17. 9. It is good therefore to follow the counsell of wise Salomon , Keepe thy heart with diligence , for out of it issueth life , Prou. 4. 23. Prou. 4. 23.

Secondly , we must watch ouer our mouthes , that wee speake no euill words : For , saith our Sa●iour Christ , By thy words thou shalt be iustified , Matth 12 37. and by thy words thou shalt be condemned , Matth. 12. 37. And the wicked seruant was condemned out of his owne mouth , Luke 19. 12. Luk. 19. 12. For the tongue in vdo est , August . ●n Psal. 38. ●om. 8. ideo facile labitur ( saith Saint Augustine ) is placed in moisture , and therefore is apt to runne ouer to our owne destruction . Ber. de 3. custed . Facilè volat , ideo facilè violat , saith Saint Bernard , It runnes glibly , and offends quickly . Our euill words , Bernard . saith the same Father , are like arrowes , Leuitèr volant , sed grauitèr vnl●erant , The fly lightly , but they wound deeply . Saint Gregory in the fifth of his Moralls , saith there are three sorts of men , viz. 1 Some , that let loose both heart and tongue to impietie ; they trauell with mischiefe in their heart , that they may vtter and bring it forth with their tongue : Such was Eliphaz the Temanite to Iob : Though he knew he should grieue him , yet he must speake ; Who can with-hold himselfe from speaking ? Iob 4. 2 ▪ Iob 4. 2. Such are the proud vngodly men , which haue said , Psal. 12 ▪ 4. with our tongue we will preuaile , we are they that ought to speake , who is Lord ouer vs ? Psal. 12. 4. 2 Some , Gregor. expos. Moral . lib. 5. cap. 12. tom. 1. that though their hearts conceiue euill , yet they refraine their lips , they bridle their tongue from speaking euill . 3 Others , that keep a watch ouer both heart and tongue ; that so neare as they can , they neither thinke nor speake euill . 〈◊〉 . 39. ● . Thus the Prophet Dauid , I said I will looke to my waies that I offend not in my tongue , Psal. 39. 1. I said I will looke to my wayes , that is , my heart , from whence are the wayes to a mans tongue . Matth. 12. 32. Out of the abundance of the heart the mouth speaketh , Matth. 12. 32.

And of these three , the last is the pious and godly man , and the surest to keepe sinne from reigning in his mortall bodie . 〈◊〉 3. 2. Therefore Saint Iames saith , If any man offend not in word , the same is a perfect man , and able to bridle the whole bodie , 〈◊〉 1 26. Iam. 3. 2. And , if any man seeme to be religious , and bridle not his tongue , that mans religion is in vaine , Iam. 1. 26.

But there are many that esteeme lightly of words ; words are ( thinke they ) but wind , and who doe they hurt ? Though in their words they repine and murmure like Corah , against Moses ; raile like Goliah against Dauid ; flatter the State like Ierobeams young Councellers ; curse like Shemei ; lye like Gehezi ; blaspheme like Senacharib , and are as vain-glorious as Herod ; yet , so they abstaine from open violence , and pay euery man his owne , they thinke their liues good enough : but these deceiue themselues ; Euill words corrupt good manners , 1 Cor. 15. 33. 1 Cor. 15. 33. Where euill words reigne in the mouth , there sinne must needs reigne in the mortall bodie . Ambros . in Eph. cap. 4. 10. n 3. Non credibile est cum bene viuere qui male loquitur , saith Saint Ambrose ; It cannot be thought that that mans life is good , whose speech is bad . It may more truly be said to him , than it was said to Peter , Thy very speech bewrayes thee , Matth 26. 37. Matth. 26. 73. It stands euery Christian then vpon , to bridle his tongue , to refraine his lips , Prou. 13. 3. to watch ouer his mouth ; He that keepeth his mouth , keepeth his life , but he that openeth wide his lips , shall haue destruction , Prou. 13. 3.

And in this watch of our mouths ouer our words , we must obserue three things .

There must bee 1 Veritas in verbis , truth in our words . For lying lips are an abomination to the Lord , Prou. 12. 22. Prou. 12. 22. 2 Vtilitas in verbis , some profit must redound by our speech . Let no corrupt communication proceed out of your mouth , Ephes. 4. 29. but that which is good to the vse of edifying , that it may minister grace vnto the hearers , saith Saint Paul , Ephes. 4. 29. For one day we shall giue an account for our corrupt communication , we shall answer for euery idle word that proceedeth out of our mouths . And if you would more distinctly know what an idle word is ; Verbum ●tiosum est quod sine vtilitate , vel loquentis , 〈…〉 vel audientis profertur ; That is an idle word , by speaking of which neither speaker nor hearer is bettered . 3 Parcitas in verbis ; A meane and sparing in our speech . 〈…〉 For , saith Salomon , In the multitude of words wanteth not sinne , but he that refraineth his lips is wise , Prou. 10. 19. And , A fooles voice is knowne by a multitude of words , 〈…〉 Eccles. 5. 3.

3. There remaines yet the third and last watch , that is , the watch of our hands ouer our workes ; wee must watch ouer our workes , that we neither omit that which we should doe ; nor commit that which we ought not to doe . And here we must be sure to keepe the most seuere and strictest watch . For there redounds greater dishonour to God , and more ill examples to men , by the euill acts of our hands , than by the thoughts of our hearts , or the words of our mouths . If it please you therefore to cast the eye of your vnderstanding vpon the Decalogue , vpon the ten Commandements , you shall finde more Commandements forbidding sinne in action , than in the speech , or cogitation . Looke into the first Table ; there is one commandement forbidding sinne in the heart , namely , the first , Thou shalt haue no other gods but me . There 's another forbidding sin in the tongue , namely the third , Thou shalt not take the name of the Lord thy God in vaine . But the other two forbid sinne in action . Looke into the second Table , there 's one Commandement forbidding sinne in the heart , namely the tenth , Thou shalt not couet , &c. There 's another forbidding sinne in the tongue , namely the ninth , Thou shalt not beare false witnesse against thy neighbour . But the other foure forbid sin in action . And hereby we are taught , that if we will keepe sinne from reigning in our mortall bothe , we must watch ouer our hands , to keepe them from acting and committing sinne . Esay 56. 2. For , saith the Prophet Esay , Blessed us the man that keepeth his hand from doing any euill , Esay 56. 2. So that to conclude this point , the first way to suppresse sinne , and keepe it from reigning , is diligent watching . A watching ouer our hearts for our thoughts , 〈…〉 a watching ouer our mouths for our words , but chiefly , and most diligently , a watching ouer our hands ●or our actions .

The second meanes to suppresse sinne , is often fasting . Watching is like our besieging of our enemy , 〈…〉 but fasting is like the pulling him downe , the spoiling and disarming him . For what are the armes and weapons of sin , wherewith he fights against vs , but the members of our mortall body ? 〈…〉 And how are these armes made to be laid downe ? How are they pulled out of this tyrants hand , but by fasting ? Thus Saint Paul disarmed sinne , suppressed and kept it vnder ; 1 Cor. 9. 27. I keepe my body vnder ( saith he ) I keepe it in subiection , left , by any means , when I haue preached vnto 〈◊〉 , I my selfe should be a cast-away , 1 Cor. 9 , 27. And in very deed our sins are like those deuils which could not be cast out , Matth. 17. 21. but by prayer and fasting , Matth. 17. 21.

This exercise of fasting produceth three excellent effects : 1 Vitia compri●i● . It allayes the heat of sinne , it tames and pulls downe the lusts of the bodie . Therefore S. Basil calls it , Basil . the 〈…〉 . 1. 〈◊〉 . 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A medicine to take away the m●lady of sinne . 2 Diabolum fugat . It puts the Deuill to flight . Saint Ambrose saith , that if a Serpent tastes but of fasting spettle , Ambros . Exam. lib. 6. c. 4. tom. 1. it killeth it : Vides quan●● vis ieiu●●● , vt & sput● sue home terre●●m Serpente● interficiat & merit● spirit ●●em ; Yee see the force of fasting , fasting spettle will kill a bodily Serpent , much more the spirituall . 3. Mentem eleuat . It eleuates a mans minde , and makes him apt to be rapt into contemplation , and his life here in earth to approach neere in likenesse to the life of the Angels in heauen . Therefore saith Saint Ambrose , 〈◊〉 ●lia & ieiun . c. 3. tom. 1. Quid est enim ieiunium , nisi vitae coelestis image ? For what is fasting , but a representation of our heauenly life ? Hoc gradu Elias ascendit antequam curru ; Elias ascended into heauen by this ladder of fasting , Idem , Ibidem . before hee ascended in his chariot of fire , saith the same Saint Ambrose .

Bonauenture therefore compares fasting to three things . 1 To a little wood vnder a pot . 〈◊〉 . Diat . Salut. tit. 2. c. 6. Opusc . tom. 2. 2 To the nimblenesse of a little bird . 3 To the hollownesse and concauitie of a musicall instrument .

1. It is like a little wood vnder a pot . For as by withdrawing the wood from vnder the pot , it incontinently ceaseth boyling : So by withdrawing the vsuall store of food from the body , the pride and sustinesse of the flesh is abated .

2. It is like the agility & nimblenesse of a little bird . For as a little bird can easily by flying aloft eschew the snares of the Fowler : Frustra enim iacitur rete ante oculos pennatorum ; In vaine is the snare of the Fowler laid before the bird that can take her wing , Prou. 1. 17. But grosse and fat fowles which cannot fly are taken : So the minde of a temperate and abstinent man may easily , by mounting aloft to heauen vpon the wings of his contemplation , eschew the snares of the deceitfull fowler , the Deuill , whilest those which with swine giue themselues ouer to feeding , are carried into a sea of misery .

3. It is like the hollownesse or concauity of a musicall instrument , For as a Lute or Viall yeeldeth no delightfull and musicall sound , vnlesse the belly thereof be hollow and emptie : So a man , vnlesse his belly be so hollow and emptie that his bones desire not rest , yeeldeth no musicall and delightfull harmony of prayers and thanksgiuing in the eares of the Lord .

For fasting is not commended of it selfe , ex opere operato , of the thing done , Chem●it . Exam. Concil. Trident. part. 4. ( as Chemnitius saith some Papists teach ; though Bellarmine disauowes the opinion ) but it is commended ex opere operantis , Bellar. de Bon. operib . in partic . lib. 2. cap. 11. Contro● . tom. 4. out of the faith and deuotion attending the action . Deuout prayers , diuine eiaculations , and heauenly meditations must accompany our fasting . It was a caueat therefore which Saint Hierom gaue to Calantia ; Hieron . ad Calant . epist. 14. tom. 1. Ca●e , ne si iei●nare aut abstinere caeperis te p●tes esse sanctam . Hac enim virtus adi●ment●m est , non perfectio sanctitatis ; Beware lest if you begin to fast or abstaine , you presently thinke your selfe holy . For this vertue of abstinence is but the helpe , not the perfection of sanctitie . We must therefore , to suppresse sinne , and to keepe it from reigning in our mortall body , not only abstain from meat and drinke , but from all vice and impiety ; and exercise our selues in acts of deuotion , spend our time in prayer and meditation , releeue the needy , and performe workes of charity . Ambros . in D●m . 4. Quadrag . tom. 5. Qui ieiun●●t à cib● & non abstinent à malo , ●●●les sunt Diabolo , qui non manducat & tamen à malo non cessat , saith Saint Ambrose . They which fast from meat , but abstaine not from impietie , are like the Deuill , who eats neuer , but is wicked euer . Therefore saith Saint Origen , Ieiuna à mali● actibus , Origen . in Leuit. cap. 16. ●om. 10. tom. 1. abstine à malis sermonibus , conti●e te à pes●●●●is cogitatio●●bus ; Fast from euill actions , abstaine from vaine speech , refraine thy selfe from naughtie cogitations . To our watching then we must ioyne fasting , and to our fasting we must ioyne deuout prayer and holy meditation , and this is the third and the last helpe to repaire our mortall body , and to keepe sinne from reigning in it .

Let not sinne therefore reigne in your mortall body , that you should obey it in the lust thereof .

The first helpe , that is , watching , is the besieging of sinne ; the second , fasting , is the disarming of sinne ; but this last helpe , praying , is the vtter vanquishing and suppressing of sinne . Exod. 17. 9. For as Moses lifting vp his hands , Israel preuailed against their enemies , Exod. 17. 9. So let vs lift vp our hearts and hands to God , in humble and heartie prayer , and wee shall preuaile against sinne , and keepe it from reigning in our mortall bodie . The deadly serpent the B. siliske ( as Isiodorus , Hispalensis reporteth ) is killed by the breath of a Weasell : ●s●od . Hispal . Ae●imolog . lib. 12. cap. 3. So the breath of a faithfull praying man is able to kill sinne , and driue away the old Serpent the Deuill , who suggesteth vs to sinne , and desires that it should reigne in our mortall bodie .

I will reduce all for you into three words , and so conclude .

Explora .

Deplora .

Implora .

Explora . Let each Christian , to keepe sinne from reigning , finde out his sinne by watching ▪ Deplore . Let him driue it out when he hath found it , by weeping and fasting . Implora . Let him desire the gracious assistance of God , that he may continue this combat , by praying . So shall Sinne , Hell , and Satan be confounded , your mortall bodie here be repaired , and after death most gloriously be crowned . Reuel 2. 10. So saith God , Be thou faithfull , vnto death , and I will giue thee a crowne of life , Re● . 2. 10. Thus doing , though wee cannot altogether acquit and cleare our selues of sinne , yet we shall haue but few sinnes , and those few sinnes shall be remissible and pardonable sinnes vnto vs . Not for that they doe merit remission , or are so small that they are vnworthy Gods punishment ; but because remission doth follow such sinnes , neither shall they be imputed to vs to our condemnation . Herein we shall be happie , that our sinnes shall not be imputed vnto vs . For they are not blessed , which haue no sinne ; for then no man could be blessed ( we are all miserable wretched sinners : Psal. 32. 1 , 2 ) but saith the Prophet Dauid , Blessed is he whose vnrighteousnesse i● forgiuen , and whose sinne is couered . Blessed is the man to whom the Lord imputeth no sinne , Psal. 32. 1 , 2.

So that all men being sinner● , here is the difference betwixt the sinnes of the wicked and the sinnes of the godly . The sinnes of the wicked are committed with an high hand , they meditate on them in their beds , they commit them with all greedinesse , they draw sinne with cart-ropes , they sinne without repentance ; therefore their sinnes are peccata regnantia , sinnes reigning in their mortall bodie , and neuer forgiuen them , but death and hell reignes ouer them ; they die the second death , the eternall death , the death both of bodie and soule . But the sinnes of the godly are committed without meditation , through infirmitie , they are committed with a reluctancie , there 's a combat betwixt the flesh and the Spirit , they are resisted by watching , they are suppressed and kept vnder by fasting , they are cast out by praying , they are repented of with repent mee neuer to be repented of ; therefore their sinnes are 〈…〉 sinnes no● reigning in their mortall bodie , but by the great mercie of God , in Christ Iesus , forgiuen and not imputed vnto them , so that death hath not full power of them , they die the death of the bodie onely , the first , not the second death , Reuel. 14. 13. and so die in the Lord , and die blessedly . For blessed are they which die in the Lord , euen so saith the Spirit , they rest from their labours , and their good works follow them , Reu. 14. 13.

In one word then to conclude all , with a true and liuely faith in Christ Iesus , resist sinne , let it not reigne in your mortall bodie ; and then you haue done all which is required to your saluation : then you shall liue happily , die blessedly , be rewarded plentifully , and possesse Heauen euerlastingly . Which God of his infinite mercie grant vnto euerie one of vs . To which God the Father , the Creator of all , and hater of sinne ; God the Sonne , the Sauiour of all , and Redeemer from the punishment of sinne ; God the Holy Ghost , the Sanctifier of all , and Purifier from the prauitie of sinne , three Persons , one only wise God , bee ascribed of vs all , all honour , glorie , power , dominion , might , and maiestie , now and for euermore . AMEN .

FINIS .