Body of Divinity, Book 4 · Chapter 14
CHAP. XIV. Of the cause of forbearing Sin, of abhorring it, and of small Sins.
THe main cause of our forbearing any sin should be the sinfulnesse of it,If the sinfulnesse of it make me forbear it, I shall refrain, 1. From secret sinnes which men cannot know nor see. 2. From sins to my self very pleasing and beloved. 3. From sins countenanced and favoured in the world. 4. In the daies of prosperity and welfare, when the rod is not upon me. Unregenerate men may fly from sin for some evil that comes by it, Peccare non metuunt, sed ardere. Aug. Bern. that is, because it is repugnant to Gods will, and offensive to him, Isa. 59. 2. So Ioseph, How shall I do this great evil and sin against God. Loe what did curb him from that wickednesse which in the verdict of carnall reason he had so much cause to have committed, and he might have done with so much safety and assurance, even this, It was a sin against God, Ier. 44. 4. Nehem. 13. 27. Psal. 51. 3. Psal. 97. 10.
Reasons,
1. This is the very proper cause of all the other evil effects of sin, and herein doth the very evilnesse and vilenesse of it consist. The foul nature of sin stands in this, that it is offensive to God and opposite to the will of that excellent Majesty to whom all creatures ought to be subject.
2. Our forbearance of sin is no otherwise a fruit and effect of love to the divine Majesty, then if we forbear it on this ground, and further then it ariseth from this ground it is nought worth to our comfort, nor shall bring us any everlasting reward, Ezra 9. 14. Eadem velle & nolle, ea demum firma est amicitia.
3. Unlesse this thought make us flye from sin we shall never forbear it constantlyGod hates all sin & alwaies. See Pro. 8. 12. nor universally, because no other motive will still and every where hold.
We must not only avoid sin but abhorre it, Psal. 97. 10. Isa. 30. 22. Rom. 12. 9.We must hate sin odio aversationis & inimicitiae, not only with the hatred of flying from it, but of enmity, pursuing it. David saith, I hate vain thoughts. Paul mentioning divers evils, saith, God forbid. The wicked, and much more wickednesse, is an abomination to the just, 1 Sam. 26. 11. Rom. 6. 2. Sin is often exprest by abomination; 'tis so to God, it should be so to men.
Reasons,
1. Because our affections must be conformable to God's. Prov. 6. 16. He hateth nothing simply but sin, and sinners for sins sake.
2. Sin in it self is most hatefull, because most hurtfull to man and injurious to God: The ground of hatred of any thing is the contrariety of it to our welfare; as we hate wilde, fierce and raging beasts for their mischievousnesse; a toad and serpents for their poisonousnesse which is a strong enemy to life and health: so we hate thieves and murderers. Sin is the most mischievous and harmfull thing in the world.
Our hatred against sin must have these properties.Not being is the bounds of hatred, where there is true grace it will seek the ruine of sin.
1. It must be universall, we must hate all sins, Psal. 119. 104. Iames 1. 21. 1 Pet. 2. 1. our own as well as others sins, gainfull and profitable sins, as well as others: Hatred is of the whole kinde, See Iob 34. 32.
2. Sutable to the nature of sin, hating those sins most which are most palpably sinfull.
3. Moderated with pity and compassion toward the sinners.
There are many arguments to deterre us from small sins.There is no sin simply little, the least offence is committed against an infinite God, and therefore deserves infinite punishment. 2. The least sin cost the shedding of Christs blood. 3. There is great disobedience, desilement and unthankfulnesse in a little sin. 4. The wages of sin, as sin, is death, and therefore of every sin. Mr. Calamy on Jer. 18. 7.
1. Quia difficilius caventur, It is a thing more difficult to avoid them then greater.
2. Quia difficilius curantur, Because the wound given by them is the more difficultly cured, as a prick made with a bodkin or steletto, if it be deep, is more dangerous then a wound given with a greater weapon.
3. Quia ad majora viam muniunt, Because they are a preparation and disposition to greater offences, as little theeves which creep in at the windows and open the door to the greater.
4. Quia parva peccata crebra it a nos praegravant ut unum grande, Small sins with their multitude as much hurt the soul as great sins with their weight, greatest rivers are fil'd by drops. Dr Feately. See Psal. 40. 12.
How shall we do to get the heart affected with secret sins, affections follow knowledge.
Four considerations may get a remorse in the soul for these things.
1. Think of the holinesse of God, Iob 4. 18, 19. 1 Sam. 6. 20.
2. Your own pronenesse to sin, Psal. 40. 12. Sins in the whole course of your conversation, sins in prayer, recreation, businesse.
3. The exact purity of the law, which condemns every irregular excesse and defect,Psal. 119. Rom. 7. 9. lust, motion.
4. Consider the strictnesse of the last account, 1 Cor. 4. 6.