It is a necessary argument you see, and of much practical use, but very large, and will yiiBld great plenty of thoughts ; it will be harder to to know what we should omit in the consideration of it, than what we should pitch upon. I shall pursue it in this method —
1. I shall give you some general rules and observations concerning meditating on the sinfulness of sin.
2. What arguments you should propound to your souls to work your hearts to a sense of it.
I. For the general observations and rules concerning the sinfulness of sin.
1. None can know the utmost evil of sin perfectly but God. There is a kind of infiniteness in sin, because it is committed against aa infinite object, and therefore a finite and limited understanding cannot conceive of the evil of it. The greatness of sin is known by the party offended and the party satisfying ; both are infinite : 1 John iii. 20, ' If our heart condemn us, God is greater than our heart, and knoweth all things.' As if he had said. Your heart doth not suggest half the evil that there is in sin, for the infinite God knows there is a great deal more evil in it than you can conceive. What is our light to the eye of God ? We are the guilty parties, and so are apt to be partial in our own cause ; but God is the party off'ended, and therefore he can best judge of the measure of the offence. Again, God's whole nature setteth him against it ; we have but a drop of indignation against sin, God hath an ocean ; he is most good, and therefore most hateth what is evil. The truth is, there is nothing properly an object of divine hatred but sin ; it is wholly and only carried out against it, and therefore he seeth more evil in it than any creature possibly can.
2. Man's knowledge of sin is more clear at some times than at others
316 SERMONS UPON GENESIS XXIV. 63.
When conscience is opened there is not a greater load and burden. David could say, Ps. xl. 12, ' Innumerable evils have compassed me about ; mine iniquities have taken hold upon me, so that I am not able to look up ; they are more than the hairs of my head, therefore my heart faileth me.' It is a rule in philosophy, Elemenia non gravitant in suis locis — Elements are not heavy in their proper place. A fish in the Avater feeleth no weight, though it would break the back of a man if that weight of water lay upon him ; so wicked men are in their element when they are in the heat of their sinful pursuit ; here they sport and play, and feel not the burden of sin. Sometimes when men come to die conscience is touched, and then they cry out of the burden of sin : 1 Cor, xv. 56, ' The sting of death is sin ; ' then their hearts are filled with a sad despair ; this makes death to be dreadful and terrible to the soul, and keeps the soul in bondage : Heb. ii. 15, ' Through fear of death they were all their lifetime subject to bondage.' But cer- tainly it shall be at the day of judgment, then we shall see the folly of it ; conscience shall then be extended and enlarged, and the sinner shall remember the wickedness of his past life. You will then find the devil, that is now a tempter, will prove an accuser. Oh ! what kind of apprehensions will you have when the devil shall come forth and plead, Lord, adjudge this person to me ; I never died for him, I never shed my blood for him, I could promise him no heaven and glory, yet he easily hearkened to my temptations ? Taus esse voluit'per gratiam, sit meus per culpam ; ostende tales tuos munerai^ios, 0 Ghriste. He Avould not be thine for all the grace and kindness thou didst show him, and all the rewards thou didst propound and promise to him. Then all disguises will be laid aside. A little consideration and search, and prayer for conviction for the present, would help us to the same appre- hensions. If conscience should be now extended as it will be then, we should soon be weary of our lives. At least, do not rest in your own valuation and account, for then the secrets of all hearts shall be opened.
3. The less sin appeareth, many times it is the greater sins are not to be measured by the smallness of the matter of them, but by the offence done to God. The first sin to a vulgar and common apprehen- sion was but the eating of an apple ; it seemed a small matter if we did not consider the offence against God. It is an aggravation mentioned by the prophet, Amos ii. 6, ' They sold the righteous for silver, and the poor for a pair of shoes ; ' that is, upon so small an occasion, or for such a contemptible matter they would oppress the poor. The lesser the occasion and temptation is, the greater the impudence, the impru- dence and the unkindness ; the greater the impudence that they will dare God to his face for a trifle ; the greater is the imprudence that we will hazard our souls for a mean thing ; the greater is the unkindness that we will stand with God for a little. Sins that are accounted small in the matter of them have been overtaken with the sad revenges of God; he that denied a crumb could not receive a drop of water to cool his tongue. The contempt of God is the greater when we break with God for a small matter, and transgress his commandments upon every light occasion. In short, sin is in no case small, but only in regard of God's mercv and Christ's merits.