304 SERMONS UPON PSALM XIX. 13. [SeR. III.
move excusable for these strivings ; no, but the more culpable, since their own conscience does not acquit them. No question but every one is the most favourable judge of his own actions. Now our own hearts condemn us, and there is a sentence against what we do in our own breasts. I say, these reluctances and grudgings of conscience make the rebellion the greater, when you will venture upon what is evil against the checks of your own consciences. He that will break through when he hath rubs in his way, his heart is the more bent upon that action. There is a double evil — to do the sinful act, and overcome that which hindereth the doing of it.
4. Do you excuse yourselves because you are troubled about it? Ans. So was Esau troubled after he had sold his birthright. The
apostle telleth us he sought it again with tears, Heb. xii. 15, 16. Judas, w^hen he had betrayed his master, had his qualms : Mat. xxvii. 4, ' I have sinned in that I have betrayed innocent blood.' He was troubled even to a deep despair. There is a necessary connection between sinful acts and stings of conscience. Heathens felt accusing thoughts after they had done any foul gross evil, Rom. ii. 14, 15. Adam was ashamed and hid himself. It is not a godly sorrow when it doth not weaken the sin committed. We are troubled, yet fall into it again for all this ; these are but involuntary impressions.
5. Some excuse themselves because they have no power to do other- wise ; the swearer would leave his swearing if he could, and the drunkard his cups if he could.
A71S. The truth is, this one thing is considerable concerning infir- mities and presumptions. That is an infirmity that doth not arise from wilfulness, but want of strength to resist : Rom. vii, 19, ' The evil which I would not, that I do.' But sins of presumption are those which are more easily avoided by the ordinary assistance of grace which God vouchsafeth, either habitual or actual. They are easily known, easily observed, and occasions and opportunities easily prevented. Either prevented by habitual grace, or the actual aids of God's Spirit. But yet to say you have no power is a vain pretence in most men ; for many times this want of power doth aggravate the sin. It is a lazy ccmnot ; that is, they cannot find in their hearts to take pains, but give way to spiritual sloth, and if they will not bestir themselves and use the means that God hath appointed, they cannot be excused. A sluggard cannot do any such thing, because his hands refuse to labour. It is a wilful cannot : John v. 44, ' How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only ? ' Or else it is the penal, judicial cannot. The want of power to resist may be more faulty than the act they commit ; as when they have provoked God to withdraw his grace and leave them under a customary hardness and necessity of sinning ; as, ' How can ye do good that are accus- tomed to do evil ? ' Jer. xiii. 27. There is an inclination in them to do evil ; as a drunken man cannot do his business because he hath disabled himself. They are guilty of a double crime, for their drunkenness and disability ; as a naughty man cannot go because the magistrate hath locked him in the stocks. Well, then, when they will not take pains to mortify their lusts, or to watch against sin, or have forfeited grace, and brought a necessity upon themselves, their sin is the more.
VeR. 13.] SERMONS UPON PSALM XIX. 13. 365
Use 2. To press us — (1.) To take heed of presumptuous sins; (2.) Not to depend upon our own strength, but seek the grace of God.
First, Take heed of presumptuous sins; of all sin as much as we can, but especially of these sins ; for these reasons —
1. Because these are more unnatural : 1 John iii. 9, ' Whosoever is born of God doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God.' Not in such a manner as others do. He hath his failings, and now and then some great fall, but it is contrary to the new nature ; as if an hen should bring forth the egg of a crow.
2. These are more mischievous. They exclude us from the favour of God, which sins of infirtoity do not. Hinder the acceptance of our prayers: 2 Chron. xxx. 19, 20, 'The good Lord pardon every one that prepareth his heart to seek God, the Lord God of his fathers, though he be not cleansed according to the purification of the sanctuary. And the Lord hearkened to Hezekiah, and healed the people.'
3. They bring a scourge on our families : ' The sword shall never depart from thine house,' 2 Sam. xii. 16. It is a misery to a parent to see his family scourged for his sin.
4. Pardon is not so easily obtained for these sins. There is a pardon of course for sins of infirmity, but for these not till they be particularly repented of. It is good to repent of every sin with a distinct and par- ticular repentance, yet it is not so absolutely necessary. A special repentance is required for these sins in all the parts of it.