Fourthly, The observations are these two —
1. That there is some difficulty in the case to state what sins are sins of presumption, and what of infirmity ; partly because some sins which in their nature are infirmities may prove iniquities in the com- mitter, as when he abandoneth himself to vain thoughts, idle words or actions. And partly because the same sin may be an infirmity in one man which is not in another, because the other hath more knowledge and helps of grace. And partly because that may be an infirmity at one time which is not at another, as it cometh backed with more temptations, and so make a more forcible impression, and have no time for delibera- tion. And partly because that which was an infirmity at first may afterwards commence into an iniquity ; as when he has sinned away his spiritual strength ; his conscience is not awake, because killed asleep by some foregoing sin. And partly because it is hard to determine how long sensual passions may keep the soul from sober consideration.
2. That the best way will be to stand at a distance universally from all sin, for thereby we shall be kept out of dangers. If the scripture liad expressly set down how much sin is consistent with grace, we might have been tempted to have gone as far as we could, and would not so strictly stand upon our guard as now we are obliged to do ; for since it is so nice a case, we should be the more cautious. And here those corollaries arise from the debate —
[1.] If you see how much it concerneth you to keep up a constant care and felicitous desire to please God in all things: Heb. xiii. 18, ' Pray for us ; for we trust we have a good conscience, in all things willing to live honestly ; ' and a solid jmrpose and inclination of heart against all sin : Ps. xcvii. 10, ' Ye that love the Lord, hate evil.'
[2.] How much it concerneth us to cherish and increase these every
360 SERMONS UPON PSALM XIX. 13. [SeR. III.
day, that our hatred against sin may be more keen and lively : Ps. cxix. 104, ' Through thy precepts I get understanding, therefore I hate every false way ; ' and our inclination to God, and holiness, and heaven more strengthened and increased : 1 Thes, iv. 1, ' That as ye have received of us how ye ought to walk and to please God, so ye would abound more and move ; ' Ps. Ixxxiv. 10, ' They go from strength to strength ; ' Phil, iii. 14, ' I press towards the mark for the prize of the high calling of God in Jesus Christ.'
[3.] This must be not only our purpose, but our constant business, our constant care, Phil. ii. 12 ; our prayer, Mat. xxvi. 41 ; our tears and groans, Rom. vii. 24 ; our striving, Rom. vi. 13, 14 ; our serious en- deavour, Acts xxiv. 16. But some may say, What needeth there so much ado ? I answer — ' Though the spirit is willing, yet the flesh is weak' Our understandings and wills are but imperfectly sanctified. The understanding is an imperfect guide ; the will doth not stand upon its empire ; there is an obstinacy and rebellion in the lower faculties. If this care be not taken, they will prove more than infirmities.
[4.] When through frailty we sin more grievously, it concerneth us early to recover ourselves again: 1 John ii. 1, 'My little children, these things write I unto you that ye sin not ; and if any man sin, we have an advocate with the Father, Jesus Christ the righteous.' Under the law, if a man were unclean, he was to wash his clothes before evening. And after Ave have fallen to be more watchful and circumspect: Ps. Ii. 6, 'In the hidden part thou shalt make me to know wisdom ; ' lest we settle into a trade of sin.
Fifthly, The vanity of their excuses and pleas. What have you to say why your sins should be counted infirmities ?
1. Is it because you run not into those gross and roaring sins and abominations wherewith others are blemished ? I answer —
[1.] There may be much contempt of God in a small sin, when for a trifle we will break with him, and go against his express will. This is a slighting of the divine majesty. What love and reverence hath he to God that will displease him for a trifle ? Among men, to deny a small thing to a friend, or to resist authority upon a light occasion, maketh a man more culpable. It is not an excuse, but an aggravation : Amos ii. 6, ' They sold the righteous for silver, and the poor for a pair of shoes.' Adam's eating the forbidden fruit, the smallness of the thing forbidden aggravated his sin. Saul's sin, for which God rejected him, was of no great outward bulk ; sparing Agag, and the best of the sheep, and oxen, and fatlings for sacrifice. It was neither murder that he conmiitted, nor adultery, nor drunkenness, but it was against the express command of God ; and so rebellion is as the sin of witchcraft, 1 Sam. XV. 23 ; that is, disobedience to God in a small matter may be as heinous as the greatest sins. In some cases there are more aggravat- ing circumstances in small sins than those that seem greater, as the dye many times is more than the stuff. It is rather an argument that sin beareth full sway, than any sign of your goodness; as a little thing will make a stone run down hill, because it is its natural motion. As there may be much crookedness in a small line, so there may be much contempt of God in small sins. He that was found gathering sticks on the sabbath-day, and Moses knew not what to do with him,