Thirdl}^ To state the true sense of these words — (1.) I must open the assertion ; (2.) Give the reasons ; (3.) Show the cogency of them.
1. The assertion.
[1.] ' He doth not commit sin.' It is not to be understood, com- mitteth no act of sin at all, but he walketh not ordinarily and custom- arily in any course of known sin ; he doth not sin as wicked men or as the unregenerate are wont to sin. So 'Job appealeth to God, chap. x. 7, ' Thou knowest that I am not wicked.' He dui-st not avouch it to God that he was not a sinner, but that he was not a wicked sinner : Ps. xviii. 21, ' I have kept the ways of the Lord, and have not wickedly departed from my God,' saith David ; and we read of ungodly deeds un- godlily committed, Jude 15. Where lieth the difference ? The habitual inclination is to please God, yea, that is the drift, scope, and business of their lives ; and therefore they do not cherish any evil habit and disposition of soul, nor easily fall into acts of wilful sin.
(1.) Certainly he doth not fall into any course of inordinate living in the world. There is a way of sinning which the scripture speaketh of, when men walk after the flesh, or after their own lusts : Rom. viii. 1, ' Who walk not after the flesh ; ' 2 Peter iii. 3, ' Walking after their own lusts ; ' and ' living after the flesh,' Rom. viii. 13.
VeU. 9.] SERMONS UPON 1 JOHN III. Gl
(2). As to particular sinful acts there is a difference ; there are three sorts of sins —
(1st.) Some that are bare simple infirmities, which a man cannot avoid, though he would; as the first motions and risings of corruption, imperfections of duty, want of some degrees of love, reverence, and delight in God when we are employed in his immediate service, vain thoughts. These are sins ; though not to be avoided by the ordinary aids of grace vouchsafed to God's people, yet they are forbidden in the law of God. God's law is not imperfect, though our natures be so. These came in by the fall. Adam in innocency knew no such things ; therefore they are to be bewailed by us ; but these are pardoned on a general repentance, as we address ourselves to God every day, and re- new the exercise of faith and repentance : John xiii. 10, ' He that is washed needeth not save to wash his feet, but is clean every whit ; and ye are clean, but not all.' They do not change our state, nor vacate our right to the promises.
(2dly.) There are comparative sins of infirmity, which are infirmities of a middle sort ; not bare weaknesses and frailties incident to our imperfect state, but such as we might forbear if we kept a strict watch over our own hearts, and improved the grace and strength offered and received ; as vain, idle, passionate speeches, censurings, whisperings, discontent, rash anger, and the like. Now a child of God, tlirough suddenness and unadviseduess, may break out into some lesser escapes in this kind, but to allow ourselves in them would not stand with sincerity. It is treason to coin a penny as well as a pound-piece ; there- fore these comparative infirmities should be prevented by our utmost diligence, though they do not amount to gross enormities (such as drunkenness, gluttony, adultery, hatred of the brethren, false-witness- ings). Though a christian cannot wholly subdue them, yet we must not suffer these to be unresisted and unrepented of, and in some measure we must overcome them. Anger will stir when we are provoked, but by the ordinary assistance of God's grace we should keep it from run- ning out into furious words and actions, or cursing and swearing or reviling. An envious thought may arise against our brother because he is preferred before us ; but we should hate it, and labour to keep it under, chide ourselves for it; do not let our envy break out into malig- nant detraction from their worth, blemishing their gifts and graces. A child of God will feel the ticklings of pride, but he will not suffer it to break out into boasting language. So for distrust and discontent ; it is some conquest to dash Babylon's brats against the stones. We read of Achan, Joshua vii. 21, ' That he saw among the spoils a goodly Baby- lonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels; then he coveted them, and then he took them.' A child of God doth ordinarily stop at the first and second pass. There may be an inordinate desire of what we see ; our senses may betray our souls ; but though they covet, they do not steal ; they are not drawn to lying, or deceit, or unjust dealing to get it. Some motions of revenge they may have, but they do not break out into mischievous and vindictive acts. So for sensuality ; there may be inordinate motions, and fleshly desires, or urging inclinations ; but they are checked, and stopped from break- ing out into drunkenness, gluttony, uncleanness, lasciviousncss, in