Scripture Light the Most Sure Light, Sermon 21 – Title page 5

Scripture Light the Most Sure Light · Sermon 21 – Title page 5

p. 377OF THE SIN OF INFIRMITY.

Matthew, 26.43.Preached At Stepney,

And he came and found them aſleep again, for their eyes were heavy.

IN the Verſes next precedent, and conſequent, you may ſee the difference between the true, and the falſe Diſciple; both ſin'd, but they differ in their ſin, and in the iſſue of it. The true Diſciple ſleeps, when he ſhould have prayed; and he ſlept again, and again, that was his ſin; for our Savior commanded them to watch and pray: but Chriſt wakened them, and would not leave them ſleeping; he came to them with his wakening mercy, and they were awakened, that was the iſſue of their ſin. But the falſe Diſciple Judas, was awake, and he watched unto what was evil: the good Diſciple ſlept unto what was good, and the falſe Diſciple watched unto what was evil; that was his ſin: For while Chriſt yet ſpake (ver. 17.) Lo Judas, one of the Twelve, came, and with him a great multitude, with Swords and Staves, from the chief Prieſts and Elders of the People. Now he that betrayed him, gave them a ſign, ſaying, Whomſoever I ſhall kiſs, p. 378that ſame is he, hold him faſt: and forthwith he came to Jeſus, and ſaid, Hail Maſter, and kiſſed him: This was his Sin, wherein our Savior leaves him, and doth not awaken him, but ſuffered him to go on, leading him forth with the Workers of iniquity: That was the iſſue of his Sin.

In this 43. verſe, you have the true Diſciples Sin, and his Lords Grace; his dealing by Chriſt, and Chriſts dealing by him.

1Firſt: He ſlept when he ſhould have been at Prayer; which Sin is deſcribed by the Cauſe thereof, and by the Repetition of it:

1The Cauſe of it in theſe words; For their Eyes were heavy▪ this ſin therefore was a Sin of Infirmity, a Sin of Weakneſs; and ſo our Savior cals it, verſe 41. for ſaith he, The Spirit indeed is willing, but the fleſh is weak.

2The Repetition of this Sin, you have in theſe words; He found them aſleep again: Chriſt had wakened them before, and commanded them to pray; but they ſlept again, and again: thus did they deal by Chriſt.

2Secondly: But how did Chriſt deal by them? he did not leave them in their Sin, not caſt them off as he did deal by Judas; but he came to them again, and as they ſlept again, ſo Chriſt came again; his waking Grace and Mercy, was as high as their ſlumbring Sin; they ſin again, and he comes again: So that the Doctrine from the whol verſe is this:

Doct. Though a man do ſin again, and again; yet if his ſin be a Sin of Infirmity, Chriſt will not leave him in it, but will come again, and not caſt him off.

For the opening, and cleering whereof, Three things will fall under our Conſideration.

1. That a man may poſsibly fall into the ſame ſin again, and again, yet be a true Diſciple.

2. That this Sin, may be but a Sin of Infirmity.

3. That being ſo, Chriſt will not leave him in it, but will come again, and not caſt him off.

p. 379IFirſt: It is poſsible that a good man may fall into the ſame ſin again, and again.

I confeſs it is an Evil thing ſo to do, and a great Evil: In ſome reſpects it may be worſer to fal into the ſame ſin, than to fall into others; for this may more waſt ones Peace, and deſtroy the Aſſurance of Gods Love, ſins againſt Light, do the moſt darken. Now when we have repented,Lavamini mundi eſtote, Eſa. 1. Lavatur et mundus eſt, qui et preterrita plangit, et iterum non admittit; lavatur et non eſt mundus, qui plangit quod geſſit, nec deſcrit, ſed poſt lachrimas ſtenda, haec quae ſleverat, repetit. Auguſt. Ser 66. de tempore.Isa 1 and then fall into that very ſin which they repented of, they do ſin againſt Light; yea, it is a kind of repenting of ones Repentance; for as when a man hath gone on i… a ſinful way, and doth return unto God, he doth then repent of his ſin; ſo when a man hath gone on in a good way, and doth return to his ſin, then he doth as it were repent of his Repentance: when God pardoneth a man, he ſaith, Go, and ſin no more: do I therefore return unto the ſame ſin? then am I moſt unthankful, diſ-ingenuous, and diſobedient; yea, it is exceedingly diſpleaſing unto the Lord, for a man to fal into the ſame ſin again, and again; ye ſhal obſerve therefore, That although the Lord pardoned the Children of Iſrael that great ſin of Idolatry in the matter of the Golden Calf, yet in reference to the Land of Promiſe, he did not pardon their Unbelief and murmuring; for they entered not into Canaan; Why? Becauſe of their Unbelief, ſaith the Apoſtle. Now if you look into Numb. 14.19. you ſhal find that Moſes prayed, Pardon I beſeech thee, O Lord, the iniquity of this People, according to the greatneſs of thy mercy, and as thou haſt forgiven this People from Egypt, even till now: And the Lord ſaid, I have pardoned, according to thy word; But as truly as I live, all the Earth ſhall be filled with the Glory of the Lord. At ver. 22. Becauſe all theſe men which have ſeen my Glory, and my Miracles which I did in Egypt, and in the Wilderneſs, and have tempted me now theſe ten times, and have not hearkened to my voyce, ſurely they ſhal not ſee the Land, which I ſware to give unto their Fathers. Though I pardon them, ſaith God, they ſhal never come into Canaan, the Land of Reſt that I have promiſed; Why? Becauſe they have ſinned theſe ten times, murmuring again, and again, and again; ſo that it is exceedingly diſpleaſing unto the Lord, for a man to fal into the ſame ſin again, and again. But yet I ſay, it is poſſible that a good man, and true Diſciple of Chriſt, may fal into the ſame ſin, again, and again: It was a ſin for them thus to ſleep, when our Savior had commanded them to watch and pray; but they ſlept again, and again. Look I pray you it to Job 19. and ſee what Job ſaith concerning his friends; Theſe ten times (ſaith b… at verſe 3.) have ye reproached me, yet are ye not aſhamed. p. 380It is an evil thing to reproach a man, it is worſer to reproach a godly man, it is yet worſer to reproach a godly man under Affliction, and to afflict the afflicted; but to reproach a man ten times, this is evil indeed: yet ſaith Job, Theſe ten times have ye reproached me; and yet Job's Friends were godly. Poſſibly then, a good man may fal into the ſame ſin again, and again, ten times, that is very often. And you know how it was with Abraham, the Father of the Faithful; you read in Geneſis, 12. that when he was driven by reaſon of Famine, into Egypt, he deſired his Wife Sarah to ſay, that ſhe was his Siſter; which indeed was no lye, but his ſin of Unbelief, and very evil; for thereby he put his Wife upon a great Temptation; he was reproved for it, as you read in the Chapter: yet if you look into the 20. Chapter, you ſhal find, that he was at the ſame work again, And Abraham journeyed towards the South Country; and Abraham ſaid (at ver. 2.) of Sarah his Wife, ſhe is my Siſter. And ſo alſo if you look into 2. Chron. 19. you ſhal find it was thus with that good King Jehoſaphat, complying too much with the King of Iſrael, for which he is reproved, at verſe 2. And Jehu went out to meet him, and ſaid to King Jehoſaphat, ſhouldeſt thou help the ungodly, and love them that hate the Lord? therfore is wrath upon thee from before the Lord: yet if you look into the 20. Chapter, you ſhal find, that he fals into the ſame ſin again: And Eliazar propheſied againſt Jehoſaphat, ſaying, (at the laſt verſe) Becauſe thou haſt joyned thy ſelf with Ahaziah, the Lord hath broken thy works; and the Ships were broken, that they were not able to go to Tarſhiſh. Jehoſaphat a good man, yet he fals into the ſame ſin again: So that I ſhal not need to ſpend longer time in this, it is too apparent, Poſſibly a good man, a true Diſciple of Chriſt, may fal into the ſame Sin again, and again. That is the Firſt.

IISecondly: Though a man do fall into the ſame Sin, again, and again, yet it may be but an Infirmity

For the opening, and cleering of this, we muſt conſider what a Sin of Infirmity is, and what is the true notion of it: which being cleered, the Truth propoſed wil Naturally fal into your boſom. Properly therefore, a Sin of Infirmity, is that ſin, which doth rather ariſe from want of ſtrength to reſiſt, than from wil to commit; elſe it ſhould be wickedneſs, and not weakneſs.

1But in Scripture Phraſe, it is called a weakneſs; as here in this Chapter, The Spirit is willing, but the Fleſh is weak and Rom. 6.19. I ſpeak after the manner of men, becauſe of the infirmity, or weakneſs of your fleſh. And therefore,

p. 3812It muſt be in one that hath Spiritual Life: You do not ſay that a ſtone is infirm, or weak; Why? Becauſe a ſtone hath no life in it: infirmity is a defect in one that hath life.

3And I ſay, it doth ariſe, not from wilfulneſs, but want of ſtrength to reſiſt. Now this want of ſtrength to reſiſt, doth either ariſe from ſome Natural cauſe, which one cannot avoid; of which Paul ſpeaks, in Rom. 7.19. The good that I would, I do not; but the evil which I would not, that I do: and why ſo? he gives the reaſon at verſe 21. I find then a Law, that when I would do good, evil is preſent with me; and verſe 23. I find a Law in my Members, fighting againſt the Law of my Mind, and leading me captive, &c. Or elſe it doth ariſe from ſome preſent diſtemper, and that either in the Mind and Judgment, and then it is called an Error, Who knoweth the Errors of his Life? Pſal. 19. Heb. 3.2.Ps 19Heb 3:2Or elſe this diſtemper doth ariſe from ſome preſent paſſion, fear, or the like, whereby a man is hurried into evil, and then he is ſaid to be overtaken, Gal. 6.1. So that when a man is alive unto God, and doth commit a Sin for want of ſtrength to reſiſt, then he is ſaid to ſin out of infirmity.

Firſt: Therfore if you ask,The ſins whereinto the godly falleth, are not preſumptuous, but are ordinarily of weakneſs, and infirmity. Perkins Caſes, Book 1. Chap. 2. Whether every Sin that a godly man doth commit, be a Sin of infirmity? I anſwer, No. Becauſe there are ſome Sins that a godly man doth commit, which he hath ſtrength to avoid. Somtimes the word Infirmity is taken largely, for all Sin: which Jeſus Chriſt our High Prieſt, doth ſympathize with us in. So Heb, 4.Peccatum ex infirmitate eſt, cujus eſt determinata cauſa inſtigàns, ita ut ſine tali cauſa non ſieret. Corduba, Lib. 2. Queſt. 8. Ut peccatum ſit ex infirmitate, ita debere fieri ex paſſione ut ipſa ſit ſufficiens cauſa qua ablata, tale peccatum non ſequeretur. Vaſquez in 12. Co. 1. Q. 77. Art. 3. We have not ſuch an High Prieſt who cannot be touched with our infirmities: And thus al the Sins of the Godly, may be, and are Sins of Infirmity. But properly and ſtrictly, an Infirmity is that Sin which a man is taken captive by, againſt his wil, Rom. 7. that is, againſt the general bent, and frame of his heart, which he hath not preſent ſtrength to reſiſt. So Rom. 15.1. Ye which are ſtrong, ought to bear the infirmities of thoſe that are weak. And thus every Sin that a Godly man commits, is not a Sin of Infirmity.

Secondly: If you ask, Whether any Sin that a wicked man doth commit, be a Sin of Infirmity? I anſwer,Infirmity cannot properly be ſaid to be in them, in whom ſin hath firmity and ſtrength, and where there is no power of grace at all Perk. Caſes, Book, 1. Chap. 2. No: Becauſe he hath no ſpiritual Life, and infirmity is in one that hath life; and therefore a wicked man being dead, his Sin that he commits, cannot be called a Sin of Infirmity.

Thirdly? If you ask, Whether any great, groſs, foul, ſ…ndalous Sin, be, or can be a Sin of Infirmity? I anſwer, No: Becauſe it is a ſickneſs (as Auſtin wel obſerves) and not a weakneſs, for, ſaith he, there is a p. 382great deal of difference between Aegrotus, and Infirmus: If a man have ſome diſtemper and ailment in his Body, and yet he bea…s up to his meat, and to his work, he is not ſick, but he hath an infirmity, this is weakneſs: but if a man have a diſtemper and illneſs in his Body, whereby he is driven both from meat, and work, and doth lie by it, then it is not an infirmity, but a ſickneſs. So Spiritually,Sicut corpori noxium eſt eſcam corporalem non poſſe percipere, ita animae periculoſum e… ſpiritales delitias faſtidite. Auguſt. If a man have a failing, and yet through the Grace of God he bears up to meat and work, it is an infirmity; but if he ſin, and thereby be driven both from meat and work, through the commiſſion of ſome groſs ſin, this is a ſickneſs, this is no weakneſs or infirmity. So then properly, the Sin of Infirmity, is that Sin which is committed by one that is ſpiritually alive unto God, and which doth ariſe from want of ſtrength to reſiſt, and not from will to commit. And thus you ſee briefly, what the Nature of this Sin of Infirmity is.

Queſt. But yet this doth not come neer enough: When may a man he ſaid to ſin a Sin of Infirmity? and how ſhall I know whether any ſin be of that Rate of ſins, or no? For if the Lord will not caſt a man off for a ſin of infirmity, it concerns me to conſider what kind of ſins my ſins are: There are ſome ſins that God doth reject men for; as in the caſe of Saul, God rejected him for his ſin; when may a man therefore be ſaid to ſin out of infirmity?

Anſw. For Anſwer unto this, Firſt, I ſhal ſpeak unto ſome Miſtakes. Secondly: I wil ſpeak ſomthing unto it Negatively, and ſomthing Affirmatively.

1Firſt, for Miſtakes: There are Miſtakes on both hands: Some think that the Sins which they commit, are not Sins of Infirmity, when indeed they are: And ſome think that their ſins are Sins of Infirmity, when indeed they are not. Both on the right hand, and on the left hand, men are miſtaken about this matter.

On the left hand, Men think that their Sins are Infirmities, when indeed they are not, and that upon a four-ſold accompt, B…cauſe their Sin is but ſmal in bulk; or becauſe that they are tempted, and drawn into their Sin by others; and becauſe they do ſtrive againſt their ſin; and becauſe they are troubled after it.

1. I think, wil ſome ſay, that my ſin is a Sin of Infirmity,Minuta peccata ſi negligantur, occidunt minutae ſunt guttae quae flumina implent, minuta ſunt grana arenae, ſed ſi multa arena imponatur, premit atque opprimit; hoc facit ſentina neglecta, quod facit fluctus irruens, Paulatim per ſentinam intrat ſed diu intrando et non ex hauriendo mergit navim Auguſt. Tom. 6. Tract. 13. in Joan. 3. Ne putemus parvum eſſe has culpas quae ſunt plures, aren…iae parvae ſunt ſed tot poſſunt eſſe ut obruant citius quam ſaxum ingens, infirma res eſt una locuſta ſed quae plaga major agris quam multitudo illarum. Euſeb. Nieremberg. de adoratione, Lib. 2. Cap. 13. Cum Deus tantus ſit nihil eſt parvum quod ei diſplicet aut quod ei placet quicquid eſt bonum ſtatim eſt magnum quicquid malum ſtatim hic non eſt parvum. Non eſt parvum quod cenſetur minimum cum in minimis ſtet perfectio. E…ubeſſe te vinci a parvis nam ab hoſſe exili et pumilione ſterni tur piſſimum et ignavi ſignum. Id. Cap. 14.John 3 becauſe it is but ſmal. But if you look into 1 Sam. 15. you may read, that Sauls Sin for which the Lord rejected him, was of no great outward bulk; for he ſpared the Fatlings that he might ſacrifice thereby; and though he ſpared the King Agag, it was neither murder that he committed, nor adultery, nor drunkenneſs; yet ſaith the Lord p. 383unto him, Thy ſin is as the ſin of Witchraft: A great many ſmal ſins, may make as great a bulk as one groſs ſin; yea, poſſibly there may be much ſinfulneſs and evil in committing of a ſmal ſin; for as amongſt men, it is the greateſt incivility to break with another for a ſmal matter; ſo with God, to break with God for a ſmal thing, is a great unworthineſs, and ingratitude. Thus did Adam in eating the forbidden fruit; the ſmalneſs of the thing to be done, aggravated his ſin; and the ſmaller the thing is, the more unworthineſs it is to break with God in ſo little; a ſmal leak neglected may ſink the Ship, as wel as the moſt boiſterous, and greateſt wave; and much skil may be ſeen in a ſmal work; a little watch &c. So your skil in ſinning, may be ſeen in a ſmal ſin; his ſin is never ſmal, that thinks it ſmal: And if this be true, That there is no ſin that a wicked man commits, which is a Sin of Infirmity, becauſe he is dead; then a man may commit a ſin that is but ſmal in the bulk, and yet no Sin of Infirmity.

2. But I think my ſin is a Sin of Infirmity, becauſe I am tempted to it, and becauſe I am drawn on by others. But I pray, was not Adam tempted unto the eating of the forbidden Fruit by Eve? And was not was Eve tempted by Satan? And wil you cal that a Sin of Infirmity that condemned al the World, as Adams Sin did? And I pray you, was not Aaron put upon making of the Golden Calf by the People? and wil you cal that Sin of Idolatry, a Sin of Infirmity? Poſſibly a man may be tempted, drawn unto Sin by others, and put upon it by others, and yet the Sin may be no Sin of Infirmity.

3. But I think my Sin is a Sin of Infirmity, becauſe I do ſtrive againſt it. And I pray, did not Pilate ſtrive againſt the crucifying of Chriſt? he would have delivered him from the Jews, cals for a baſon of Water, and waſhed his hands, ſaying, I am free from the blood of this man, uſed means, and did ſtrive againſt it, and yet the Sin of Pilate no Sin of Infirmity: Poſſibly therefore a man may ſtrive againſt his Sin, and yet the Sin be no Sin of Infirmity.

4. But my Sin is a Sin of Infirmity, becauſe I am troubled after it. And was not Eſau troubled after he had ſold his Birthright for a meſs of pottage? did he not ſeek it with tears? And when Judas had betrayed his Maſter, and our Savior, it is ſaid that he repented of what he had done, and was troubled. Surely then, though the Sin that I commit, may be leſſer in bulk than anothers Sin, and ſmal comparatively, and though I be drawn into it by others, p. 384and though I do ſtrive againſt it, and though I am troubled after it, yet it may be no Sin of Infirmity. Yet, good Lord, how many poor ſouls are there that deceive themſelves, and think that their ſins are but Sins of Infirmity; and thus are miſtaken on the left hand.

2But Secondly: As ſome are miſtaken on the left hand, thinking that their Sins are Sins of Infirmity, when indeed they are not: ſo others on the right hand are miſtaken, and think that their Sins are not Sins of Infirmity, but of a worſer Nature, when indeed they are: And that upon a Three-fold accompt.

Firſt: Becauſe they Sin knowingly.

Secondly: Becauſe they fal into the ſame Sin again, and again, and do lie therein.

Thirdly: Becauſe they fal into the Sin after Admonition.

Object. 1 O! (ſaith one) I fear my Sin is no Sin of Infirmity, for I ſin knowingly, and with deliberation; I ſin againſt my knowledg, and againſt my Conſcience, and therefore my Sin, can be no Sin of Infirmity.

Adrian. ſic definit peccatum ex infirmitate, eſt actus vel omiſſio culpabilis ſine deliberatione propter paſſionis impetum facta: hac tamen definitione non complectitur omne peccatum ex infirmitate; nam poteſt peccatum ex infirmitate accidere cum deliberatione imo vero ut ſit peccatum debet eſſe aliqua deliberatio. Vaſquez. 12. Q. 77. A. 3. Utrum ſit poſſibile quod aliquis ſciens ex infirmitate peccet. Dicendum quod communiter ab omnibus ponitur aliqua peccata ex infirmitate committi quae à peccatis ex ignorantia non diſtinguerentur niſi contingeret aliquem ſcientem ex infirmitate peccare. Tho. Aquinas Queſt Diſputat. de cauſa peccati, Att. 9. p. 96.But for Anſwer hereunto, you muſt know, it is one thing for a man to ſin knowingly, and another thing for a man to ſin out of knowledg, or againſt his knowledg. As in caſe the of Ignorance; it is one thing for a man to ſin ignoranter, and another thing to ſin ex ignorantia. A man ſins ignorantly when ignorance is the companion of his Sin only: A man ſins out of ignorance, when ignorance is the only cauſe of his Sin, and not the companion only. As for example: Suppoſe a man be in fight, in a great Battel, and he kil another; he kils him becauſe he did not know him, if he had known him in the Battel, he would not have killed him; here his ignorance is not the companion only, but the cauſe of it: So that it is one thing to ſin ignorantly, and another thing to ſin out of ignorance. A man ſins ignorantly, when ignorance is the companion of his fact: A man ſins out of ignorance, when ignorance is the cauſe of it. So a man ſins knowingly, when knowledg is the companion of his fact: but a man ſins out of knowledg, or he ſins againſt knowledg, when knowledg is the cauſe thereof; as when a man doth uſe his knowledg to make diſtinctions and ſhifts for his ſin, whereby he is emboldened to it, and continues in it: Knowledg is ſomtimes only a companion of ſin; p. 385as when a man knows that the firſt riſings of Sin are evil; this knowledg is no cauſe of them, but meerly a companion: Somtimes knowledg is the cauſe of Sin; as when a man doth know that his way is naught, and he doth deliberately conſult and deviſe excuſes and lyes to hide the ſame; here his knowledg is the cauſe of thoſe Sinful excuſes, and the man doth not only Sin knowingly, and with knowledg, but out of knowledg, and againſt his knowledg; and this cannot ſtand with infirmity, but the former may: for the Diſciple knew that it was evil for them to ſleep; yet their Sin was a Sin of Infirmity.

Object. 2 O! but I fear that my Sin is no Sin of Infirmity, becauſe I fal into it again, and again, and do lie in it.

Anſw. But do ye know what it is to lie in Sin? There is much miſtake about lying in Sin: Poſſibly a man may lie in a Sin, yet never fal into the groſs Acts thereof; he may he in the breach of the ſeventh Commandement, and yet never commit the groſs Act of Adultery; he may he in the Sin of Covetouſneſs, yet never be any great Oppreſſor So on the other ſide, a man may poſſibly fall divers times into the ſame Sin, and yet not lie therein; for properly a man is ſaid to lie in Sin, when he doth continue in it, and not purge it out: ſo he that is born of God, Sinneth not, becauſe his heart is as a Fountain, or Spring, that purifies it ſelf from that dirt and filth of Sin which doth fal into it: but as the Apoſtle ſpeaks, The whol world lies in wickedneſs; Why? Becauſe a wicked mans heart is as a Lake, or ſtanding Pool, which keeps all that dirt which is thrown into it. Now if you do thus keep, and lie in your Sin, why do you ſo complain? this your complaining argues that there is ſome purging out, and therefore you do not lie in Sin.

Object. 3 O! but I fear my Sin cannot be a Sin of Infirmity, becauſe I fall into it, after I have been admoniſhed of the evil of it.

Anſw. To that I ſay no more, but deſire you to conſider the Inſtance that is here before you: The Diſciples ſlept, our Lord and Savior Chriſt comes and wakens them; yea, and he chides them too; what, ſaith he, cannot ye watch with me one hour, watch and pray, and yet they ſlept again; and he comes and wakens them again, and admoniſhe…h them again, and yet they ſlept again. Poſſibly therefore, a man may fal into the ſame Sin again, and again, yea, even after Admonition, and yet it may be a Sin of Infirmity: Yet how many poor ſouls are there, that are miſtaken here on the right hand, and do think that their Sins are no Sins of Infirmity, when indeed they are.

p. 386Queſt. But if there be ſuch miſtakes, how ſhall we then know, whether our Sins be Sins of Infirmity?

Anſw. 1 Firſt, Negatively: That is no Sin of Infirmity which is a groſs, foul, ſcandalous Sin, committed with deliberation, and conſultation: It is ſaid of David, that he turned not aſide to the right hand, or to the left, ſave only in the matter of Ʋriah: It ſeems then, that in this matter he did turn aſide; but why is it ſaid that he turned aſide here, and not in other things? did he not Sin at other times? Yes, very often: but there is a difference between miſſing ones way, and turning aſide out of ones way; a man may ignorantly miſs his way, or unadviſedly; but he that turns aſide out of his way, doth it voluntarily, and deliberately: and ſo did David here in this caſe, and not in others; this act was a foul fact, which he was able, and had ſtrength to avoid, committed with much deliberation, and therefore it was no Sin of Infirmity. So that if a mans Sin committed, be a groſs, foul, ſcandalous Sin, committed with deliberation, and conſultation, this is no Sin of Infirmity.

Anſw. 2 Secondly: If the Sin be a Ring-leader unto other foul Sins, it is no Sin of Infirmity; the Ring-leading Sin, is the moſt hainous Sin; you ſhal obſerve therefore, that when Samuel was raiſed up (whether it was true Samuel, or falſe, I wil not now debate) when he was raiſed up by the Witch of Endor, in 1 Sam. 28. the only Sin that Samuel laies to the charge of Saul, is this (at verſe 18.) That he obeyed not the Voyce of the Lord, in executing his fierce wrath upon Amalek; Becauſe thou obeyed'ſt not the voyce of the Lord, nor executed'ſt his fierce wrath upon Amalek (ſaith Samuel) therefore hath the Lord done this thing unto thee this day. Moreover, the Lord wil alſo deliver Iſrael with thee into the hands of the Philiſtims. If you read this ſtory, you ſhal find, that this only Sin, Samuel doth inſtance in; Saul had committed other Sins, Saul had perſecuted David, and out of malice, and had committed great Sins, why doth Samuel inſtance in this Sin above al other Sins? but becauſe this Sin was the Ring-leading Sin unto al the Sins that Saul did commit; and therefore this is charged upon him eſpecially, as a great and a hainous Sin. And you ſee how it is amongſt men; if there be a rebellion, or inſurrection, they take the Ring-leader, and hang up him; for ſay they, this is the great Tranſgreſſor, for he is the Ring-leader. So amongſt Sins, the great Sin, is the Ring-leader; and therefore if your Sin be a Ring-leader unto other ſoul Sins, it is not a Sin of Infirmity. That's the Second.

Anſw. 3 Thirdly: A Sin of Preſumption is not a Sin of Infirmity: p. 387Sins of Preſumption, and Sins of Infirmity, are ſet in oppoſition one to the other, in Numbers, 15. and Pſalm, 19. Now I pray, when doth a man ſin out of Preſumption, but when he ſinneth becauſe God is merciful? when he ſinneth, becauſe his Sin can, and may ſtand with Grace? when he ſinneth, becauſe the Sin is but an infirmity? when he ſinneth, becauſe he ſhal repent afterwards? Now this is ordinary. I have read of a certain yong man, who being admoniſhed of the evil of his way and courſe, and preſſed to leave his wickedneſs, by the conſideration of Judgment, Eternity, and Death a coming, that he ſaid, Why tel ye me of theſe things? I wil do wel enough; for when Death comes, I wil ſpeak but three words, and wil help al; and ſo he went on in the way of his Sin: but in the end, coming to a Bridg on Horſ-back, to go over a deep Water, the Horſe ſtumbling, and he laboring to recover his Horſe, could not, but at laſt he let go the Bridle, and gave up himſelf, and Horſe to the Waters, and was heard to ſay theſe three words; Devil take all. Here was three words indeed,Diabolus capiat omnia. and an Example for all men who think to repent with a three-word Repentance at laſt (viz. Lord have mercy) to take heed by.Miſerere mei Deus. Such is the end of Preſumption; and when a man doth therefore ſin the rather, becauſe God is merciful, or becauſe the Sin is but a Sin of Infirmity, or becauſe he hopes to repent afterward, or becauſe his Sin may, and can ſtand with Grace, this is a Sin of Preſumption, and is no Sin of Infirmity: Sins of Preſumption, are no Sins of Infirmity.

Anſw. 4 Fourthly: If the Sin be a reigning Sin,Poteſt autem dici infirmitas in anima ad ſimilitudinem infirmitatis corporis, dicitur autem corpus eſſe infirmum, quando debilitatur vel impeditur in executione propriae operationis propter aliquam inordinationem partium corporis ita Scil. quod humores et membra hominis non ſubdantur virtuti regitivae et motivae corporis, unde et membrum dicitur infirmum eſſe, quando non pòteſt perficere operationem membri ſani: unde et infirmitas animae dicitur quando impeditur anima in propria operatione propter inordinationem partium ipſius, partes autem corporis dicuntur eſſe inordinatae, qu…ndo non ſequuntur ordinem naturae ita et partes animae dic…ntur eſſe inordinata quando non ſubduntur ordini rationis, &c. Tho. Aquin. 12. Queſt. 77 Art. 3. then it is no Sin of Infirmity; for when Sin reigns, Grace doth not: therefore ſaith the Apoſtle, Rom. 6. Let not Sin have dominion over you; for ye are not under the Law, but under Grace; and when Sin reigns, it is in its ful ſtrength. Now a Sin of Infirmity, is not therefore called infirmity, becauſe (as the School-men would) it doth make a man infirm, by impeding, and hindering the vital operations of the Soul; for then al Sins, and eſpecially the greateſt, ſhould be Sins of Infirmity: But it is ſaid to be a Sin of Infirmity, becauſe it doth ariſe from weakneſs, the ſtrength thereof being taken out, and mortified; and therefore a reigning Sin can be no Sin of Infirmity. Now Sin reigneth in a man,

1. When it hath the command of his Duties, his Spiritual Duties. When a Maſter commands a Servant from his Meat, it argues that he rules over him; and if you ſee a man riſe from his Meat at the command of another, you ſay, ſurely this man is the others p. 388Servant, for he was at Dinner, or Supper, and the other did but ſpeak, or come by him, and he took his Hat, and Cloak, and left all his Meat, and followed him. So, when a man ſhal ſit down to Duty, and he ſhal ordinarily he commanded from his Duty by his Sin, what doth this argue, but that his Sin is his Maſter, and doth rule, and reign over him.

Illicitae delectationi ſi reſiſtamus, ſi non conſentiamus, ſi membra velut arma non miniſtremus non regnat peccatum in noſtra mortali corpore peccatum enim ante regnum perdidit et ſic periit, in hac ergo vita, quantum ad ſanctos attinet regnum perdit, in alia perit. Auguſt. de verbis Apoſt. Ser. 66.2. When Men do yield the Members of their Bodies, as weapons of unrighteouſneſs unto Sin, then Sin reigns in them; Let not ſin reign in your mortal Body (ſaith the Apoſtle) that ye ſhould obey it in the luſts thereof, neither yield ye your members as weapons of unrighteouſneſs unto ſin, Rom. 6.12, 13.

3. Sin reigns, when it uſually riſeth by oppoſition: 'Tis with Sin, as with Grace; when Grace is in power, it riſeth by oppoſition, I will yet be more vile, ſaith David; and when the beleeving blind man, was commanded to hold his peace, he cried ſo much the more, Jeſus, thou Son of David, have mercy on me: Manifeſtum igitur eſt quod credere improbabilia, fortitudinis eſt, atque vigoris noſtri intellectus, ſicut amare damnoſa, moleſta et ignominioſa fortitudinis eſt et vigoris noſtri affectus. Pariſienſ. de fide p. 2.herein the Power of Godlineſs, is diſtinguiſhed from the Form. Godlineſs in Power, riſes by oppoſition, but the Form doth not; but the Power of Faith doth, the Power of Love doth, and the Power of Repentance doth: even as a little fire, is quenched with water; but if the fire be ſtrong, it flames and burns out the more by that diſh of water which ye do caſt upon it. So in regard of Sin; where it is in power, it wil not be quenched by oppoſition, but it flames out the more: witneſs that powerful malice of the Jews againſt Chriſt, who when they were but a little checked by Pilate, they cried out ſo much the more, Crucifie him, Crucifie him. Doth thy Sin therefore ordinarily riſe by oppoſition? this argues that it is Sin in power, that it reigns in thee, that it is no Sin of Infirmity; for a reigning, ful breathed Sin, is no Sin of Infirmity. Thus Negatively.

Queſt. But how ſhal we know then Affirmatively, whether our Sin be a Sin of Infirmity?

Anſw. 1 Thus: If it do meerly proceed from want of Age in Chriſtianity, then it is without doubt, a Sin of Infirmity: There are ſeveral ranks and forms of Chriſtians in the School of Chriſt: The Apoſtle John doth allude unto three Ages; I write unto you Fathers (ſaith he) I write unto you yong men, and I write unto you Babes. There are the grown Children of God, and there are Babes; Babes are weak, and full of weakneſſes: and if your Sin be ſuch as doth ariſe meerly from want of Age and time in Grace; then it muſt needs be a Sin of a Babe, and ſo a Sin of Infirmity.

p. 389Anſw. 2 If it be no other Sin than what is incident unto all the Saints, then it is a Sin of Infirmity; for that Sin which is committed by al the Saints, is no reigning Sin, but a Sin mortified, enervated, and weakened; there is no reigning Sin in the Child of God: Sin reigning, and being under Grace, are oppoſed, Rom. 6. Let not ſin have dominion over you, for ye are under Grace: Thoſe that are under Grace, have their Sin at an under: and if the Sin be committed by al the Saints, then it doth rather ariſe from want of ſtrength to reſiſt, than from wil to commit: Is thy ſin therefore no other than what is incident unto all Gods People? then ſurely it is no other than a Sin of Infirmity.

Anſw. 3 If it be ſuch a Sin as you cannot avoid, which breaks in upon you before you are aware, even before you can cal in for help from your Reaſon, and Conſideration, and which the general bent and frame of your heart and ſoul is againſt, then it is a Sin of Infirmity;Haec peccata quae accidunt ratione operationis ſenſitivi prevenientis rationem, dici peccata ex Infirmitate, nam infirmitas humanae voluntatis contracta ex peccato originali magna ex parte conſiſtit in rebellione appetitus, hoc eſt in illa poteſtate quam habet operandi ante uſum rationis ex ſola apprehenſione ſenſus. Caspenſ. Curſus Theolog. Tract. de peccat, Diſp. 5. Sect. 4. Ego ſum in carne, ego ſum in mente, ſed magis ego ſum in mente quam in carne, et quia mens regit ego ſum in regente. Auguſt. de verbis Apoſt. Serm. 5. for then it doth ariſe from want of ſtrength to reſiſt, and not from wil to commit: This was the caſe of Paul, Rom. 7. when evil was preſent with him, being againſt the general bent and frame of his ſoul; for ſaith he, I delight in the Law of God after the inward man, and yet the thing that I would not do, that do I: Can you therefore ſay with Paul, It is no more I that do it? &c. for my delight is otherwiſe, and the general bent and frame of my heart is otherwiſe; then may you alſo ſay, this is mine Infirmity.

Anſw. 4 If your Sin be your burden, becauſe it is the burden of your Grace, then is your Sin, your infirmity: I ſpeak not of groſs, foul, and ſcandalous Sins. But the Apoſtle tels us, Gal 6. that this Sin of Infirmity is our burden; for having ſaid in verſe 1. If any one be overtaken, you that are ſpiritual reſtore him, &c. he then gives the reaſon of it at ver. 6. Bear ye one anothers burden: it ſeems then, that this Sin of Infirmity, is a burden unto him that commits it. Now a man may be burdened with Sin upon a two-fold accompt: Either becauſe he is, or ſhal be burdened with it, in regard of pain, and puniſhment: or becauſe it is the luggage and burden of his Grace and Duty. In the firſt ſenſe, All men may be burdened with Sin, even the moſt wicked man: Cain was ſo burdened, when he cried out, and ſaid, My ſin, or burden, is greater than I can bear. In the ſecond ſenſe, Only thoſe are burdened with Sin, that are Godly. Doeſt thou therefore groan under the burden of this evil, though it be no groſs and ſcandalous Sin, and that becauſe it is a burden to your Grace and Duties, ſurely it is no other than a Sin of Infirmity.

p. 390Anſw. 5 An Infirmity wil hardly acknowledg it ſelf to be a Sin of Infirmity; but the perſon in whom it is, fears leſt it ſhould be worſe. 'Tis in this caſe, as in the matter of Temptation; Though a wicked mans ſins be his own, the brat of his own conception, and corruption, yet he wil hardly acknowledg them to be his own corruption; no, but ſaith he, theſe are the Temptations of Satan, and not mine own corruption: A good man on the contrary ſaith, Nay, but theſe are mine own corruptions, not the Devils Temptations; O! theſe are worſe than Temptations, they are al mine own: witneſs David, 1 Chron. 21.8. And David ſaid unto God, I have ſinned greatly, becauſe I have done this thing, I have done very fooliſhly; yet the Devil provoked him to it, and it was originally his Temptation: for verſe 1. it's ſaid, And Satan ſtood up againſt Iſrael, and provoked David to number the People. David doth not lay the fault upon the Devil, but upon himſelf; he did not ſay, I was thus and thus tempted by Satan; No, but I, even I have ſin'd, and done fooliſhly: Temptation wil hardly acknowledg it ſelf to be a Temptation; and ſo Infirmity will hardly acknowledg it ſelf to be Infirmity; but the perſon in whom it is, doth fear worſe, ſaying, this my ſin is great, and I fear it is no infirmity: Wicked men excuſe their ſin by infirmity, becauſe it is no infirmity; but a good man fears it's worſe than infirmity. And therefore is thy ſin, no groſs, and foul ſin, and yet art thou afraid, that it is worſe than infirmity? this doth rather argue, that it is no other than a ſin of Infirmity.

Anſw. 6 If your Sin do ariſe chiefly from ſome outward cauſe, it is a ſin of Infirmity; for then it is not ſo much from wil to commit, as from want of ſtrength to reſiſt. The ſin which the Apoſtle ſpeaks of, Gal. 6.1. is a ſin of infirmity, and the man that commits it, is ſaid to be over-taken. Now when a man is upon his journey travelling, and is over-taken by another perſon, his inward inclination and diſpoſition was not to meet the other: So when a man is over-taken by Sin, it argues that his ſin doth proceed from ſome outward cauſe; and when it doth proceed from ſome outward cauſe, then he is truly ſaid to be over-taken with it. 'Tis true, the worſt of men ſay they are over-taken, when they ſin: O! ſaith the Drunkard, I confeſs I was drunk at ſuch a time, and in ſuch a place, but I was drawn into it; my inward diſpoſition was otherwiſe, but I was ſo and ſo over-taken. But if men were only over-taken, and ſurprized by their Sin, then why are they angry with thoſe who keep them from their ſin? why are they in their own Element, and never more at home than in the way of their ſin? and why do they ſo heartily wil that which is the cauſe of their ſin? It may be they do not wil the Effect, namely, Drunkenneſs; but do they not wil that which is the cauſe thereof? He that is over-taken p. 391with a ſin, is unexpectedly ſurprized with the cauſe thereof; and therefore if it be not a groſs, and ſcandalous ſin, it is a Sin of Infirmity.

Anſw. 7 Infirmity loves Admonition, I mean the perſon that ſins out of infirmity, loves to be admoniſhed, takes Admonition kindly, and doth bleſs God for it. Poſſibly the Admonition may be given ſcalding hot, and ſo he may refuſe to take it down; but ordinarily, he wil take the Admonition kindly. Ye know how it was with David, when he was going againſt the Houſe of Nabal in a great Paſſion; Abigail came forth to meet him, and having admoniſhed him of his Duty, he did not only forbear the evil intended, but he bleſſed God for her, and her words, who kept him that day from ſhedding innocent blood. Tel an honeſt man that he is out of his way, and direct him into it, and he wil thank you for it: Tell a Thief that he is out of his way, and he wil laugh at you. So, tel a wicked man that he is out of his way, and he wil deſpiſe you for it: Tel a good man that he is out of his way, and he wil bleſs God for it, and for you; Why? Becauſe he hath but miſſed his way. Canſt thou therefore, take an Admonition kindly when thou art out of thy way? This argues that thy Sin is one of thoſe Infirmities, which Chriſt, our great High-Prieſt wil forgive, Who can have compaſſion on the ignorant, and on them that are out of the way; for that he alſo was compaſſed with infirmities, Heb. 5.2.

Anſw. 8 An Infirmity diſcovers good, though it be in it ſelf evil; it's an ill Sin, but a good Sign. The Thiſtle is an il weed, yet it diſcovers a fat, and a good Soyl: Smoak is ill, but it diſcovers fire. So do the Saints Infirmities; though they be in themſelves weakneſſes, yet they diſcover life. Moſes was angry, but his anger did diſcover his Zeal: Job was ſomwhat impatient, but his impatience did diſcover his Innocency, and his great goodneſs: Abraham failed in ſaying, Sarah was his Siſter; but there was a Faith which this Unbeleef grew upon: The Woman that came behind Chriſt, touching the hem of his Garment, came fearing and trembling, diſcovering her Unbelief; yet ſhe diſcovered her Faith therewithal: The Diſciples failed, when they ſaid, Lord, ſave us, careſt thou not that we periſh? yet they diſcovered their Faith too. Infirmity ſomtimes is an Excreſcence which doth grow out of Duty, and upon Duty. Doeſt thou therefore fail in thy Duty, or exerciſe of thy Grace? and doth thy Duty go on, and thy Grace go on? Though thy Failing may be thy burden, yet it being but an Excreſcence, and Diſcoverer of thy Grace, it is no other than a Sin of Infirmity.

Anſw. 9 Sins of Infirmities, are ſervants, and drawers of water unto your Graces: Though in themſelves evil, yet through the over-ruling p. 392hand of Gods Grace,Mirabilis Deus in conſiliis ſuper filiis hominum, multos per peccata ſanat à peccatis, ſicut venenum pellitur à veneno. Luther. Non ſolum mala paſſiva, quae nobis irrogantur, in bonum cedunt, ſed etiam activa, hoc eſt, mala quae nos ipſi facimus; quorſum hoc inquis? quia homo pius cum videt lapſum ſuum, pudefit, et confunditur, ſic lapſus ille principio operatur humilitatem, deinde invocationem ardentem, ac malum illud quod in carne reliquum eſt ceu calcar eſt quod nos excitat, ut nobis ipſis iraſcamur, nos damnemus et clamemus cum Paulo. Infelix ego, quis me liberabit a corpore hujus peccati, ſic creſcit fides occaſione vitiorum, &c. Luther, Com. 2. Gen. fol. 151. in Cap. 20. they wil make you more gracious another way. Ye know how it is with a yong Trades-man, who hath but a ſmal Stock; he keeps his Shop diligently, and wil not ſpend as others do: if you ask him the reaſon, ſaying, ſuch and ſuch men are of your Trade, and they wil ſpend their ſhilling with us, and their time with us; why wil not you do as they? He anſwers preſently, True, they do ſo, and they may do ſo, their Eſtate wil bear it; but as for me, my Stock is ſmal, very little, therefore I may not do as they do; but I muſt be diligent, and a good Husband; I am but a yong Beginner, and have little skil in the Trade, therefore it behoves me to be diligent: his very weakneſs is the cauſe of his diligence. So here: the more infirmities that a gracious ſoul labors under, the more diligent he will be; and if you ask him, Why do you take ſo much pains in following the means, and the like? He anſwers, Alas! I am a poor, weak Creature; ſuch and ſuch an one there is, that hath an excellent memory, all that ever he reads, or hears, is his own; but my memory is naught, my head and heart is naught, and therefore by the Grace of God, I wil take the more pains in following after Chriſt: Thus his very infirmity is a provocation unto al his diligence. The Gibeonites ſerved the Iſraelites, and were hewers of wood, and drawers of water for them; Why? but becauſe the Gibeonites were at an under? So now, if your very ſins be drawers of water, ſervants, and hand-maids to your Graces, it argues that your ſins are at an under; and being ſo, they are weak, and but ſins of infirmity, if they be not groſs, foul, and ſcandalous Sins.

Anſw. 10 Infirmity doth conſtantly keep a mans heart low, down, and humble:Datus eſt mihi ſtimulus carnis, ne extollar inquit Paulus, o venenum quod non curatur niſi veneno; caput caedebatur ne caput extolleretur o Antidotum quaſi quod de ſerpente conficitur et propterea theriacum dicitur. Auguſt. de verbis Apoſt. Serm. 3. If one have an infirmity in his ſpeech, he wil not be ſo forward to ſpeak as others are; but being conſcious of his own infirmity, he is alwaies low, and afraid to ſpeak: So ſpiritually. There are two ſorts of ſins that men do commit; ſome are foul, groſs, and ſcandalous ſins; other are weakneſſes, and infirmities: thoſe that fal into great, and groſs ſins, wil be much troubled, much trouble and ſorrow they do meet with preſently, in caſe they repent: but thoſe that l…e under a conſtant infirmity, are conſtantly kept low and humble thereby. Do you therefore complain of your ſin? and would you know of what ſort of ſins it is? Why, if it be not a groſs, and ſcandalous ſin, and thy heart be kept conſtantly low thereby, then without doubt, it is no other than this ſin of infirmity: For though God could have wholly delivered p. 393his People from the filth of Sin, as wel as from the guilt of it, and as wel from leſſer ſins, as from great and ſcandalous; yet he hath left theſe infirmities and weakneſſes in the hearts and lives of his People, that they may be conſtantly humbled in themſelves, and prize Chriſt the more. And if this be the manner of an infirmity, then ſurely a good man, a true Diſciple of Chriſt, may poſſibly fal into the ſame Sin again and again, and yet the ſin be but a ſin of Infirmity. Which was the Second thing propoſed, to be cleered by us.

Queſt. But ſuppoſe that my ſin be no other than a Sin of Infirmity, what then?

Anſw. The Third Particular anſwers you. Then (your ſin being but an infirmity) Chriſt wil never leave you for it, nor caſt you off for it; but if you ſleep, he wil waken you; and if you ſleep again, he wil waken you again; and if you yet ſleep again, he wil come again with his wakening mercy, and wil never caſt you off for it: O! what ſweet Grace is this!

Queſt. Is there no evil then in this Sin of Infirmity?

Anſw. Yes, much, very much: For though it be a drawer of water to your Grace, yet it is a Gibeonite, a Native, a Canaanite, that wil upon al occaſions be ready to betray you, and to open the door unto greater Theeves, and wil alwaies be a thorn and good in your ſides; and though it do not put out your light, yet it is a thief in your Candle, which may ſmare out much of your Comfort, and blemiſh your Duty. Ye know how it is with a good writing Pen; if there be a ſmal hair in it, though the hair be never ſo little a thing, yet if it be not pulled out, it wil blot and blemiſh the whol writing ſomtimes. So may this Sin of Infirmity do; your whol Duty may be blotted and blemiſhed by this ſmal hair, and although God can, and doth make uſe of your infirmities for to keep your Graces, yet they are but your Lees and Dregs, whereas your Graces ſhould be all refined: the Word of God is as Gold refined ſeven times; your Ordinances are refined Ordinances, refifined by the hand of Reformation; your Comforts, and Mercies, and Priviledges, are refined Mercies, Priviledges, and Comforts; ſurely therefore your Graces ſhould be refined Graces, and your Duties, refined Duties: When Chriſt ſhall ſit as a Refiner, and Purifier of Silver, he ſhal purifie the Sons of Levi as Gold and Silver, and then ſhall the Offerings of Judah, and Jeruſalem be pleaſant unto the Lord, Malach. 3.3.4. O! what an evil thing therefore is it, for a man to be unrefined: Is it not an evil thing to p. 394be burdenſom unto others? By your ſin, though it be but an infirmity, you may be a burden to others; for the Apoſtle ſpeaking of Infirmities,Gal. 6.1.6.Gal 6:1Gal 6:6 ſaith, Bear ye one anothers burden; And ye that are ſtrong, ought to bear the Infirmities of the weak, Rom. 14.1. And although Chriſt wil not caſt you off for a Sin of Infirmity, yet you may provoke him thereby, to chide you, and to be angry with you: the unbelief of the Diſciples, was but their infirmity, yet Chriſt did upbraid them becauſe of their unbelief: The Remiſneſs, and loſs of firſt Love in the Church of Epheſus, is by Chriſt, called, a Somwhat; Nevertheleſs I have ſomwhat againſt thee: and yet Chriſt threatens her, that he wil for this ſomwhat, come againſt her quickly, and remove her Candle-ſtick, if ſhe did not repent; and Revel. 2.16. the Lord Chriſt threatens the Church of Smyrna, that unleſs ſhe repented, he would come unto her quickly: yet he ſaith not to her, I have many things, but a few things againſt thee; or if you wil (for the word is foreign) I have ſome ſmal or little things againſt thee: So that although your ſin be not of ſo great a bulk as others, yet you may provoke Chriſt thereby, and he may be angry, and chide you for it: Thus here he did chide the Diſciples, yet their ſin was but a Sin of Infirmity. Surely therefore there is evil, and much evil in the Sin, though it be but a Sin of Infirmity.

IIIThirdly: Though there be much evil in this Sin, Chriſt will not caſt you off for it. For,

1It is an honor to a man to paſs by infirmities (ſaith Solomon) much more is it for the honor of Chriſt to paſs by the infirmities of his People.

2The Saints and People of God, are in Covenant with God by Jeſus Chriſt,Hoſ. 2.Hos 2 and that Covenant is a Conjugal Covenant; but what Husband will put away his Wife, for her infirmities? That Covenant is a Paternal Covenant, and what Father wil thruſt his Child out of doors for his infirmities? A Child, though deformed, is more pleaſing to the Father, becauſe the Child is his own, than another beautiful Child that is not his own: Yea, that Covenant, is a Covenant of Grace; now in the Covenant of Works, the leaſt ſin breaks the Covenant, but in the Covenant of Grace, the greateſt ſin doth not break the Covenant between God and the ſoul; in the Covenant of Works, the leaſt ſin provokes God to hatred; in the Covenant of Grace, the greateſt ſin provokes, and moves God to pity. If a Maſter ſhould turn away his Servant for every failing and weakneſs, who would ſerve him? But God hath many Servants in the world, who do ſerve him with cheerfulneſs; p. 395ſurely therefore he doth not, and he will not caſt men off for their Infirmities.

3The Saints, and People of God, are the Body of Chriſt; and every one a Memb…r of that myſtical Body, whereof our Lord Chriſt is the Head. Now (ſaith Luther) What man will cut off his Noſe, becauſe there is filth in it?Nemo naſum ideo abjicit quod impuro phlegmate abundat, et quaſi cloaca cerebri, ita etiam i…firmi temporis infirmitatis ſunt pa…s Regni Chriſti qui non ideo abjici…ndi ſed ſo vendi ſanandi et erigendi ſunt Luther. yea, though the Noſe be the ſink of the Brain, yet becauſe it is a Member, a man wil not cut it off. And wil Chriſt cut off one of his Members, becauſe there is filth in him, or ſome weakneſs and infirmity in him? No ſurely. What Woman wil caſt away the Morter, becauſe it favors of the Onions, or Garlick which hath be…n beaten in i…? What Father wil knock his Child on the Head, b…cau…e a Wart grows on his Forehead. Theſe Infirmiti…s in the Saints and People of God, are their Wa…ts,Ego non poſſum excuſare Patres ut multi faciunt nec volo, imo libenter audio lapſus et infirmitates ſanctorum non quod laudem, &c. ſicut non excuſo Apoſtolos fugientes à Chriſto, Petrum negantem et alias eorum infirmitates, ſtultitias et ineptias, nec ſcribuntur iſta propter duros ſuperbos et obſtinatos ſed ut ratio Regni Chriſti oſtendatur qui in grege ſuo puſillo habet pauperes et infirmas conſcientias; eſt Rex fortium pariter et infirmorum, &c. in Gen. 26. Scio ego me ſaepe multa ſtulte et temere admodum egiſſe adeo ut cogitatem cur Deus, vocavit me ad predicandum &c. in Cap. 27. Gen. Luth.Gen 26 which grow in the Face of their Converſation: the bleſſed Martyrs themſelves had theſe Warts: Hierom of Prague had a great Wart upon him, Cranmer another, Jewel another; yea (if ye look into that little Book of Chronicles, I mean the 11. Chapter of the Hebrews) what Saint is there mentioned upon Record, but had one Wart or another? Had not Abraham his Wart, in ſaying, that Sarah was his Siſter? Had not Sarah hers, in laughing? Had not Jacob, Iſaac, and Joſeph theirs? Moſes, Rahab, Sampſon, Jepthah, and David theirs? Luther had his, and our Reformers theirs; yet God owned, uſed, and honored them. Surely therefore, though there be much evil in a Sin of Infirmity, eſpecially if a man fal into it again and again; yet Chriſt wil not leave a man, or caſt him off for it.

Object. But Solomon tels us, that the back-ſlider in heart ſhal be ſatisfied with his own waies.

Anſw. True: But there is much difference between the back-ſliding of an Hypocrite, and the Relapſes of Gods own Children into their Infirmities: a back-ſlider loſeth that power which once he had; but a good man relapſing into his Infirmities, doth ſtil keep that power of Godlineſs which he had before: a back-ſliders Judgment and Principles crack and alter, in ſo much, as he doth bleſs himſelf in his Apoſtacy; but the good man relapſing into his Infirmities, ſtil doth retain his Judgment, keep his Principles, and p. 396doth groan under his Relapſes. Poſſibly a man may fal into the ſame ſin again and again, yet he may be no back-ſlider, nor called a back-ſlider in Scripture Language.

2But in the Second place: A man may be ſaid to be ſatisfied with his own waies, either becauſe he is given up to his ſins, ſo as to be glutted with them, finding all delight and contentment in them; or he is ſaid to be ſatisfied with his own waies, in regard of that ſorrow and affliction which he doth reap by them: in this ſenſe a good man may have enough of his ſin, and be ſaid to be ſatisfied with his own waies. Thus it was with Jacob; he deceived his Brother Eſau, and he deceived his Father Iſaac; afte…wards he was deceived by Laban, and by his Children; as he d…ceived his own Father, ſo was he deceived by his Father in Law; and as he deceived his Brother, ſo was he deceived by his Children, in the reports of Joſeph's death: here was he ſatisfied in a way of ſorrow with his own waies; he deceived others, and was deceived by others; he had enough of it. But though a good man may be thus ſatisfied with his own waies, yet he is never ſatisfied with them, ſo as to be given up to them. Poſſibly he may fall into them again and again, yet ſaith the Lord, Eſai. 57.17. For the iniquity of his covetouſneſs, was I wroth, and ſmote him; I hid my face, and was wroth: What then? And he went on frowardly, turning aſide again, (ſo the Hebrew) in the way of his heart. But ſaith the Lord, I have ſeen his waies, and will heal him, and wil lead him alſo, and reſtore comforts to him, and his mourners: So that though a good man may have enough of his ſin, in regard of ſorrow that may come thereby: yet he ſhal never be ſatisfied with his own waies, or ſins, ſo as to be given up to them: Chriſt wil not caſt him off; if he ſleep, Chriſt wil waken him; and if he ſleep again, Chriſt wil wake him again; Chriſt wil not leave him in it, nor caſt him off for it.

Applicat.If theſe things be true, then what neceſſity is upon us, and what great cauſe have we to examine our ſelves, and to conſider ſeriouſly, what ſort of ſins, thoſe ſins are, which we labor under. We do al ſin, that is moſt cert…in; but there is a great difference between ſin and ſin: There is a ſin unto death, and there is a ſin, not unto death: there is a ſin which may ſtand with Grace, and there is a ſin which cannot ſtand with Grace: there is the ſpot of the Godly, and there is the ſpot of the Wicked: there is a groſs ſin, a reigning ſin; and there is a ſin of infirmity: there is a ſin, for which God wil leave, and caſt off the ſinner, witneſs Judas's ſin, the ſin of the falſe Diſciple: and there is a ſin for which God wil not caſt one off; witneſs the ſin of theſe true Diſciples: O! then what cauſe have we to make it out to our own ſouls, whether our ſins be ſins of infirmity, or not!

p. 397Queſt. But it ſeems that all the ſins of the Godly, are not ſins of Infirmity, and God will not caſt off a Godly man for any ſin: What advantage therefore, hath this ſin of Infirmity, above other ſins? or what diſadvantage do the other ſins of the Godly labor under, which this ſin of infirmity doth not?

Anſw. 1 Much, very much: For though my ſin be great; yet if it be a ſin of Infirmity, it ſhal not hinder the preſent acceptance of my Duty. Hezekiah, and the People, were not prepared according to the preparation of the Sanctuary, that was his, and their weakneſs; but he prayed, and the Lord heard his prayer: So David ſaid in his haſt, I am caſt out of thy ſight; this was his infirmity, yet he prayed withal; and ſaith he, N…vertheleſs thou heard'ſt the voyce of my ſupplication. But if a man, a good man, do fall into a foul, groſs, and ſcandalous ſin, though the Lord pardon it to him afterward, yet it wil ſuſpend his preſent communion with God.

Anſw. 2 Although my ſin be great, yet if it be but an Infirmity, it ſhall not hinder the ſence of my Juſtification. A foul, and ſcandalous breach upon our Sanctification, wil make a breach upon the ſence of our Juſtification: but though the ſin be great, yet if it be but an Infirmity, it ſhal not make a breach upon the ſence of our Juſtification.

Anſw. 3 Though my ſin be great, yet if it be but an Infirmity, there is a pardon that lies in courſe for it; and though it be good to repent of every ſin, with a diſtinct, and particular Repentance, yet it is not neceſſary that there ſhould be a particular Repentance for every ſin of Infirmity. If a man, though a good man, do commit a groſ…, foul, and ſcandalous ſin, there muſt be a particular Repentance for it; and without that, there wil be no peace, no true peace in his ſoul: but if the ſin be only a ſin of infirmity, a general Repentance may, and wil ſerve for that; Who knows the errors of his Life? ſaith David: Lord, clenſe thou me from my ſecret faults.

Anſw. 4 Though a mans ſin be great, yet if it be but an Infirmity, it ſhal never bring a ſcourge upon his Family. It is a great miſery to a good Parent, to ſee his Family ſcourged for his ſin. Poſſibly the ſins of a Godly man may bring a rod on his Family: Becauſe of this (ſaith the Lord to David) the Sword ſhall never depart from thine houſe. But now if the ſin be only a ſin of Infirmity, my Family ſhal never be ſcourged for that.

Anſw. 5 And though my ſin be great, yet if it be but a ſin of Infirmity, it ſhal never ſpoil my Gifts, nor make them unprofitable: If a man have great Gifts, praying, exerciſing Gifts, and his Life be ſcandalous, p. 398what ſaith the World? I, this man hath exceeding good Gifts indeed, but do ye ſee how he lives? A ſcandalous Life ſoils and ſpoils his Gifts, and doth make them unuſeful. But now if my ſin be only a Sin of infirmity, it ſhal never ſoil my Gifts, ſo as to make them unuſeful, and unprofitable unto others. Surely then, there is a great, and a vaſt difference between this Sin of Infirmity, and another Sin; and therefore why ſhould we not labor to make it out with cleerneſs to our own ſouls, what kind of ſins our ſins are? Every man almoſt, thinks that his Sin is a Sin of Infirmity: Come to the Drunkard, Swearer, Adulterer, Oppoſer, and theſe wil tel you, that their Sins, are but Sins of Infirmity; they wil rail at, and oppoſe the People of God, and yet their ſins are but Sins of Infirmity; Swear, and ſwear dayly, yet their ſins are but Sins of Infirmity; go to the Tap-houſe, Play-houſe, Whore-houſe, and yet their Sins but Sins of Infirmity: the vileſt of men think their Sins are only Infirmities. But is there ſuch a great difference between Sins and Sins? this, and the other Sins? Then why ſhould we not look wiſhly into our condition? conſider our waies, and labor to make it out with cleerneſs to our own ſouls, whether our Sins, be Sins of Infirmity, or not?

Queſt. But ſuppoſe that upon due ſearch and examination, I find that my Sin is no other than a ſin of Infirmity, which will not caſt me off, although through my weakneſs, I do fall into it again, and again, what then?

Anſw. Then ſeveral Duties follow, and accordingly you are to take up theſe, and the like gracious Reſolutions.

1If my Sin be a Sin of Infirmity, and no other, then through Grace,Deletur iniquita… manet infirmitas. Auguſt. Sed Quare Deus talia peccata ſinit fieri à ſuis, cur ſic impingere eos permittit? reſpondetur ex effectis, ideo ita permittit Deus ut occaſionem accipiat multarum bonarum rerum non enim labantur ſancti ut pereunt, ſed ut copioſe eis Deus benefaciat, ut lapſus principio operetur humilitatem, deinde invocationem ut nos excitet ut nobis ipſis iraſcamur et nos damnemus, ut majori ſtudio caveamus. Luth. in Gen. cap. 20.Gen 20 wil I obſerve what Gods deſign is, in ſuffering and leaving ſuch Infirmities in me, and wil labor what I can and may, to promote and advance that deſign: God could have freed me from all Sin, theſe Infirmities as wel as the greater; but God hath ſome great deſigns in leaving of theſe Infirmities, as that I may be alwaies humbled, that I may be alwaies upon the work of mortification, that Jeſus Chriſt may be the more ſweet and precious to me, that I may live in continual dependance on him, that I may not gather up the aſſurance of my Salvation only from my Sanctification, but from the free Grace of God, and his abſolute Promiſe, that I may be weary of my preſent ſtate, and groan after Heaven, where no imperfections are; and that I may learn to pity others, and therefore through p. 399Grace, I wil do what I can to help on theſe Deſigns.

2If my Sin be but a Sin of Infirmity, and God will not caſt me off for it; then through the Grace of God, wil I never beleeve theſe falſe reports of Chriſt, and thoſe miſrepreſentations of him, which Satan would put upon him, whereby he would perſwade me and others, that our Lord Chriſt, is an hard Maſter; as Satan doth labor to preſent himſelf to me, as an Angel of Light; ſo he would repreſent Chriſt as an Angel of Darkneſs. But is this true, That the Lord wil not caſt me off for my ſins of Infirmity, then will I never beleeve that my dear Savior is an hard Maſter.

3If the Lord Chriſt wil not caſt me off for my Sins of Infirmity; then through the Grace of God, I wil not queſtion my Spiritual Eſtate and Condition for every Sin; I wil grieve for every Sin of Infirmity, becauſe it is a Sin; but I wil not queſtion my Condition becauſe it is but a Sin of Infirmity.

4Then wil not I caſt off my ſelf and others for the Sins of Infirmities; Shal Chriſts Eye be good, and ſhal my Eye be bad? Wil not Chriſt caſt me off for mine Infirmities, and ſhal I caſt off others for their Infirmities? God forbid.

5Then wil not I caſt off the things of Chriſt, becauſe of any infirmity that may adhere to them, or the Diſpenſation of them. When Chriſt took our Nature on him, his Deity was vailed under our Humanity; his Excellency under our Infirmity. So now, his Grace, and his Diſpenſations, are vailed under the Infirmity of our Adminiſtrations: As for Example: Preaching is an Ordinance of Chriſt, yet the Sermon may be ſo delivered, with ſo much weaknes of the Speaker, that the Ordinance of Chriſt may be vailed under much Infirmity. So the Admonition of a fallen Brother, is an Ordinance of Chriſt; yet it may be ſo adminiſtred with ſo much paſſion in the Speaker, that this Ordinance may be vailed under much Infirmity: Scarcely any Ordinance, but is vailed under ſome Infirmity in regard of its Adminiſtration. But is this true, That the Lord wil not caſt me away, becauſe of mine Infirmities? Surely then, I wil never caſt away the Ordinances, or things of Chriſt, becauſe of thoſe Infirmities which may adhere, or cleave unto them.

6And if the Lord wil not caſt me off for my Infirmities; then through Grace, I wil n…ver be diſcouraged from the performance of any Duty: I wil pray as I can, and hear as I can; and though I be not able to pray as I would, I wil pray as I am able; and though I am not able to examine mine own heart as I would, yet I will do what I am able; for the Lord wil not caſt me off for Infirmities, and therefore I wil not caſt off my Duties becauſe of them.

7And laſtly: If the Lord Jeſus Chriſt wil not caſt me off for mine Infirmities, then wil I never ſin becauſe the ſin is but a Sin of p. 400infirmity: Wil the Lord pardon my Sin, becauſe it is but an Infirmity, and ſhal I commit Sin upon that ground, becauſe it is but an infirmity? then ſhal I walk contrary to God, then ſhall I turn the Grace of God into wantonneſs. Surely therefore, I will never Sin upon that account, becauſe it is but a Sin of infirmity. Thus ye ſee what we are to do, and what gracious Reſolutions we are to take up from the conſideration of this great Truth.

Queſt. But though the Lord will not caſt us off for our Sins of Infirmity; yet there is much evil in this ſin, eſpecially if we fall into it again and again; What ſhall we therefore do that we may not fal into this ſame Sin ſo often?

Anſw. 1 Be ſure that you do not forget your former Sins; the ſlumber of Grace, is a preparation to Sin; and the forgetfulneſs of a former S…n, is a preparation unto future Sin: When we forget our old Sins, then God leaves us to fall into new Sins: as long as the ſence of old Sins abide upon your heart, ſo long you will be kept from new Sins; and as the ſence of old Sins doth wear off, ſo the luſt after new Sins wil come on. Would you not therefore fall into the ſame Sin again and again? then take heed that you do not forget your old Sins, or loſe the ſence thereof.

Anſw. 2 If you would be kept from Relapſes into your infirmities, or other Sins; then take your Sin, and quench it in the blood of Chriſt by a freſh act of Faith, over and beyond all your Reſolutions, and acts of Humiliation. You know how it is with a Candle; if it be blown out only, it is eaſily lighted again; but if you quench it in Water, it is not ſo eaſily lighted again. So in regard of Sin; if a man blow it out with a Reſolution, it wil be ſoon recovered; but if beſides a mans Reſolutions, and Humiliations, he takes his Sin, and by an act of Faith doth quench it in the blood of Chriſt, it wil not be lighted again with that eaſe and facility.

Anſw. 3 And if you would not fal into the ſame Sin again and again, then watch and pray. Our Savior Chriſt here, ſaw that his Diſciples were like to ſleep again and again: and I pray you, what direction doth he give them? Only this; Watch and pray: as if watching with prayer, an… prayer with watchfulneſs, were the only, or chief means to keep us from falling i…to the ſame Sin again and again. And indeed, it is not all our habitual ſtrength that can keep us from falling; for then Adam in the ſtate of Innocency, would have been kept from falling; nor is it want of Temptation p. 401that can ſecure us from falling, for then the Angels in Heaven ſhould not have fallen, for they had no Temptation there; but we are kept by continual dependance upon God in Chriſt: 'tis not therefore enough to watch, but we muſt watch in Prayer; neither is it enough to pray, but we muſt pray with watchfulneſs. What I ſay therefore to one, I ſay to you al, and to mine own ſoul, Let us watch and pray, and pray and watch, that we enter not into this Temptation.

THE FALSE APOSTLE, TRYED, AND DISCOVERED.

By William Bridge, Preacher of the Goſpel at Yarmouth.

LONDON: Printed by Peter Cole in Leaden-Hall, and are to be ſold at his Shop, at the ſign of the Printing-Preſs in Cornhil, neer the Royal Exchange. 1656.