4. To show that in this state of mortality and frailty we may prevent the reign of sin. Many will say. We are frail creatures, we are not glorified saints ; the desires of nature are impetuous. Ay ! but you may resist them, and that with success. The mortality of the body doth not excuse sin, but aggravate it, that for a little brutish pleasure, that is, but for a while, we will forfeit eternal joys, and run the hazard of eternal pains. But can we avoid the pleasing of desires so natural ? Yes ; many that live in the flesh do not live after the flesh ; their reason is not enslaved by sense, but illuminated and directed by faith to higher things. The apostle produceth himself as an instance : Gal. ii. 20, ' I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.' And he speaketh no more of himself than what is common to all believers. Surely they may or can, if they be not wanting to themselves, ' crucify the flesh with the affections and passions thereof ;* yea, they have, if they are true believers : Gal. v. 24, ' They that are Christ's have crucified the flesh with the affections and lusts.' Indeed, nothing seemeth harder and harsher than for men to get such a victory over their own flesh, and to contradict motions that are so pleasing. They are not stocks and stones, they say ; how is it possible to be so dead to the interests of the animal life as not to be moved, and some- times greatly moved, with these things, which either gratify or dis- please the flesh ? I answer, in Clirist's words, Mat. xix. 26, ' With men this is impossible, but with God all things are possible.' There is the Spirit of Christ to change our natures, and the Spirit of Christ to direct and influence our motions, and ordinances and means appointed to convey this Spirit to us, as the word, which revealeth better things, sacraments which assure to us our great hopes, and oblige us to live answerably ; there are many providences to deaden the taste of the flesh, and train us up for better things in another world, and we are to be watchful, serious, heavenly.
5. To show that the tediousness of our conflict and this troublesome resistance shall endure but for a little while. All our business is that
VeR. 12.] SERMONS UPON ROMANS VI, 241
sia may not reign in our mortal body ; there will a time come when * this mortal shall put on immortality,' 1 Cor. xv. 53 ; and long before that ' our spirits must return to God that gave them/ Eccles. xii. 7. I^ow, the more we think of another life, the stronger we are against sin ; the troublesome part of our duty is but while we are in the flesh or in the world ; and if we can but escape the corruption that is in the world through lust, we shall be happy for ever.
Thirdly, When is sin said to reign ? I answer — In general, that is said to reign wliich attaineth the chief power in tlie soul, and parti- cularly sin is said to reign —
1. Negatively, when it is not opposed, or but slightly opposed. We must take in this part of the description, because there are contrary principles in us. There is no question but fleshly lusts will solicit you ; but your business is to inquire whether you oppose them. It may be you do ; for it cannot be imagined that whilst a spark of conscience remaineth alive in us, a man can apparently be tempted from his duty, but his heart will give back a little ; but an ineffectual striving will not acquit us ; even the unregeuerate have a remnant of natural know- ledge and conscience, which in its measure resisteth sin as light resisteth darkness, as is seen in the Gentiles : ilom. ii. 14, 15, ' For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves ; which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing, or else excusing one another.' And where supernatural revelation is added, it may do more ; for christians know what is evil more than heathens do, and so ' may escape through the knowledge of Christ the common pollutions of the world,' 2 Peter ii. 20, or be much troubled if they fall into them ; and God may give unto many some common internal grace of the Spirit, Heb. vi, 4, 5, which may occasion many convictions of the evil way they walk in. But the business is, whether there be such n principle of resistance set up in the soul, that 'you walk not after the flesh, but after the Spirit' ? Kom. viii. 1, so that your hearts are habitually bent to God, and your course of life is altered, you dare not wittingly nor willingly give way to any known sin, or live in the neglect of any known duty (as they do that live in any customary practice of sin, ■or constant neglect of God), or ordinarily break out into enormous offences. It may be, after all your care, caution, watchfulness, resistance, you may be overtaken or overcome by some violent temptation, and may feel in yourselves some infirmities ; you find you are guilty of many idle thoughts, passionate words, unwary practices ; but what is this to iniquities? So those that say they relent, and strive, and have many wishes to be better, but still continue in a carnal and ungodly life, these do but sin against conscience, and never conquer the sin which they strive to resist ; till the opposite principle be the ruling principle for the main bent of your hearts and course of your lives, the opposition and striving is but ineffectual. If there be no sin but what you are truly desirous to know, and no sin but what you are truly desirous to get I'id of, so that the chiefest care of your hearts .and endeavour of your lives be to serve and please God, and it is your daily desire and endeavour to please God, and master its rebellious