VeR. 133.] SERMONS UPON PSALM CXIX. 391
admit of admonition and reproof for them, or their falling into them out of an inward propensity, when outward temptations are none, or weak, or very few ; some sins that are less mortified than others, or unto which they are carried by a natural inclination, constitution, or educa- tion. Thus David had his iniquity, Ps. xviii. 23, whether it were hastiness or distrust of the promise, or an inclination to revenge him- self. Some sins that men favour most, and are most urgent and importunate upon them, and steal away their hearts most from God ; the great pond into which other rivulets or streams of iniquity do empty themselves ; that sin that outgroweth all the rest, as the tall tree taketh away the nourishment from the under shrubs ; that which is loved and delighted iu above otlier sins; and when other sins will not prevail, the devil sets this a- work ; as the disciples looked upon the disciple whom Jesus loved ; when Christ told them that one of them should betray him, Simon Peter beckoned to him that he should ask who it was of whom he spake, John xiii. 23, 24. Well, then, in regard of other sins, one may reign and sit in the throne of the heart, be beloved more than another, but not in regard of predominancy over grace ; for that is contrary to the new nature, that sin should have the upper hand constantly and universally in the soul : for any one thing, tliough never so lawful in itself, habitually loved more than God, will not stand with sincerity, Luke xiv. 26. If not our natural comforts, certainly not our carnal lusts. To love anything apart from Christ, or against Christ, or above Christ, is a dispossessing Christ, or casting him out of the throne.
3. Distinction. There is a twofold prevalency and dominion of sin — actual or habitual ; actual is only for the time, habitual for a con- stancy. Though a regenerate man be not one that lets sin reign over him habitually, yet too often doth sin reign over kim actually as to some particular act of sin.
[1.] The habitual reign of sin may be known by the general frame and state of the heart and life, where it is constantly yielded unto, or not opposed, but breaketh out without control, and beareth sway with delight. Men give the bridle to sin, and let it lead them where they w'ill. That is j^eccatum tegnans, cut homo nee vult, nee potest resistere, so Coppen. The sinner neither can nor will resist, non potest, because usually after many lapses God giveth up men unto penal or judicial hardness of heart. But he is willingly taking these bonds and chains upon himself Such are said, 2 Peter iii. 3, ' To walk after their own lusts ;' to ' live in sin,' Kom. vi. 2 ; to be ' dead in trespasses and sins,' Eph. ii. 1 ; to ' serve divers lusts and pleasures,' Titus iii. 3 ; to ' draw on iniquity with cart ropes,' Isa. v. 18. Such as addict and give over themselves to a trade of sin with delight and full consent.
[2.] Actually, when we do that which is evil against our consciences, or yield pro Mc et nunc to obey sin in the lusts thereof ; when it gaineth our consent for the time, but the general frame and state of the heart is against it. In short, when sin is perfected into some evil action, or (in the apostle's speech) when lust hath conceived and brought forth sin, James ii. 15 ; that is, some heinous and enormous offence. At that time, no question it hath the upper hand, and carrieth it from grace, and the flesh doth show itself in them more than the spirit. A
392 SEUMONS UPON PSALM cxix. [Ser. CXLVIIL
man m.ay please a lesser friend before a greater in an act or two. Every pi-esumi)tuous act doth for that time put the sceptre into sin's liand. Note, that botli predoiuinants spoken of in the former distinc- tion, and the actual reign of sin in this, do much prejudice a Christian, waste his conscience, hinder his joy of faith ; and if not guarded, and we do not take up in time, or if often, cannot be excused from habitual reign. They are rare by the violence of a great temptation, unlikely acts, as for a hen to bring forth the egg of a crow.
4. The next distinction is of sins reigning with a full and plenary consent, and with reluctancy and contradiction ; as Herod reigned over the Jews for many years by mere force, they opposing him and contradicting him, but afterwards willingly consented to his govern- ment : so sin reigneth in some, who readily, willingly obey the lusts thereof, and take its bonds and chains upon them. And on the godly it doth sometimes prevail, yet not quietly and without blows : ' The evil which I hate that do I,' Rom. vii. 15. They are in combat and conflict with it. The virgin that cried out was innocent; it was a ravishment, not a consent, peccatum patilur, non facit, as Bernard. The seed of Grod is disliking and opposing, 1 John iii. 9. They are sometimes foiled, but they keep up their resistance. Sin gets the mastery in some acts, but as a tyrant, not a lawful possessor. They groan under that oppression, ever strive for liberty and freedom, and hi time recover it. Clirysostom hath an expression on that of Eom. vi. 12, ' Let not sin therefore reign in your mortal bodies,' &c., ovk elire 1X7} rvpavvelro, aXXa //.?; ^aaCkeveTco. Sin will play the tyrant in the best heart, but let it not have a quiet reign. It will take advantage of present distempers and difficulties ; it may encroach upon us, but it hath not our hearts : whereas it is otherwise if a man be not in arms against it, but liveth in peace and good contentment under the vigour and life of his lusts ; there is no opposition unless it be some checks of a natural conscience, or a few thoughts of fear and shame, or some temporal mischief and inconvenience; no opposition of a renewed heart, no hatred of it and opposition as it is an offence to God ; then your condition is evil.