30 SERMONS UPON PSALM CXIX. [SeR, IV.
and rejoicing in God. When they shall hear this is the character of a blessed man, ' they do no iniquity,' they are very apt to conclude against their own regeneration, because of their daily failings. To avoid these difficulties, I shall inquire —
1. What it is to do iniquity.
2. Who are the persons among the sous of men that may be said to do no iniquity.
First, What it is to do iniquity ? If we make it our trade and practice to continue in wilful disobedience. To sin is one thing, but to make sin our work is another: 1 John iii. 9, 'He that is born of God doth not commit sin ; ' he doth not work sin ; and Mat. vii. 23, ' Depart from me, ye that work iniquity.' That is the character of the reprobate workers of iniquity. So John viii. 34, ' Whosoever committeth sin is the servant of sin.' Sin is their constant trade : Ps. cxxxix. 24, ' See if there be any wicked way in me.' None are absolutely freed from sin, but it is not their trade, their way, their work. When a man makes it his study and business to carry on a course of sin, then he is said to do iniquity.
Secondly, AA^ho are those that are said to do no iniquity in God's account, though they fail often through weakness of the flesh and violence of temptation ? Answer —
1. All such as are renewed by grace, and reconciled to God by Christ Jesus ; to these God imputeth no sin to condemnation, and in his account they do no iniquity. Notable is that, 1 Kings xiv. 8. It is said of David, ' He kept my commandments, and followed me with all his heart, and did that only which was right in mine eyes.' How can that be ? We may trace David by his failings ; they are upon record everywhere in the word ; yet here a veil is drawn upon them ; God laid them not to his charge. There is a double reason why their failings are not laid to their charge. Partly, because of their general state ; they are in Christ, taken into favour through him ; and ' there is no condemnation to them that are in Christ,' Kom. viii. 1 ; therefore particular errors and escapes do not alter their condition. Which is not to be understood as if a man should not be humbled, and ask God's pardon for his infirmities; no, for then they prove iniquities, they will lie upon record against us. It was a gross fancy of the Valentinians, that held they were not defiled with sin wliat- soever they committed ; though base and obscene persons, yet still they were as gold in the dirt. No, no ; we are to recover ourselves by repentance, to sue out the favour of God. When David humbled himself, and had repented, then saith Nathan, 2 Sam. xii. 13, 'The Lord hath put away thy sin.' Partly, too, because their bent and habitual inclination is to do otherwise. They set themselves to comply with God's will, to seek and serve the Lord, though they are clogged with many infirmities. A wicked man sinneth with delibera- tion and delight ; his bent is to do evil ; he * makes provision for lusts,' Eom. xiii. 12, and serves them by a voluntary subjection, Titus iii. 3, But those that are renewed by grace are not debtors to the flesh ; they have taken another debt and obligation upon them, which is to serve the Lord, Pvom. viii. 12. Partly, too, because their general course and way is to do otherwise. JJnumquodque operaiur secundum suamfor-
VEIi. 3.] SERMOXS UPON PSALM CXIX. iU
mam — everything works according to its form ; the constant actions of nature are according to the kind. So the new creature, his constant operations are according to grace. A man is known by his custom, and tlie course of his endeavours, what is his business. If a man be constantly, easily, frequently carried away to sin, it discovers a habit of soul, and the temper of his heart. Meadows may be overflown, but marsh ground is drowned M'itli the return of every tide. A child of God may be carried away, and act contrary to the bent and inclination of the new nature ; but when men are drowned and overcome with the return of every temptation, and carried away, it argues a habit of sin. And partly, because sin never carries it away clearly, but with some dislikes and resistances of the new nature. The children of God make it their business to avoid all sin, by watching, praying, mortifying : Ps. xxxix. 1, ' I said, I will take heed to my ways, that I sin not with my tongue.' And then there is a resistance of the sin. God hath planted graces in their hearts; the fear of his majesty, that works a resistance ; and therefore there is not a full allowance of what they do. This resistance sometimes is more strong ; then the tempta- tion is overcome : ' How can I do this wickedness, and sin against God ? ' Gen. xxxix. 9. Sometimes it is more weak, and then sin carries it, though against the will of a holy man : Kom. vii. 15, 18, ' The evil whicli I hate, that do I.' It is the evil which they hate ; they protest against it ; they are like men which are oppressed by the power of the enemy. And then there is a remorse after the sin: ' David's heart smote him.' It grieves and shames them that they do evil. There is tenderness goes with the new nature ; Peter sinned foully, but he went out and wept bitterly.