Of Sins of Weakness, Title page 1 – Text 1
OF SINNES
Of VVeakneſſe, VVilfulneſſe:
And appendant to it, A Paraphraſticall explication of two difficult Texts, Heb. 6. and Heb. 10.
foreign, Thucid. l. 3.
By HENRY HAMMOND D. D.
LONDON, Printed in the yeere 1646.
OF SINNES OF Weakeneſſe. Wilfulneſſe.
THe ſecond Covenant being that by which we are Sect. 1.now all either juſtified or condemned, and the condition of that, in reſpect of the facienda, being ſincere not exact obedience, not the not ſinning at all, but the not ſinning wilfully after our receiving the knowledge of the truth, Heb. 10. 26. (which though it ſeeme to damne all irreverſibly that ſin wilfully after converſion, yet ſure is to be underſtood according to the foreign of the Goſpell, unleſſe he doe repent and returne ſincerely unto God againe, for whoſoever doth ſo, there is certaine mercy by other places made over to him in Chriſt, and what is the full importance of that place will anon be explicated) It will be an enquiry though of ſome difficulty, yet of as great uſe and neceſſity as any one other in all Divinity, to ſearch what ſinnes there are, for which mercy is to be had under the Goſpell, and for what not. For that ſome men are damned, and not all finally ſaved, there is no doubt, and yet as little there ought to be, that this is for ſinne that one man is guilty of, and tother not; from whence it followes that ſeeing no man is guiltleſſe of ſinne, ſome degrees or ſorts there muſt be of that guilt in one, which are not in another, and according to thoſe different degrees, (though every of them be of it ſelfe or without Chriſt, or by the tenour of the firſt Covenant damning, yet) under the Goſpell or ſecond Covenant, the adjudging of men to heaven or hell is proportioned.
From all which this reſults, that ſome kinds, or ſorts, or degrees Sect. 2.of ſinning, or more plainely, ſome ſtates of ſinners, are under the Goſpell damning, ſome are not; ſome reconcileable with a good eſtate, ſome not; ſome for which there is ſure mercy in Chriſt, ſome for which there is as certainely no mercy; for though the mercy of God be infinite, and ſo unfathomable by our finite wits, yet when he hath in the Goſpell defin'd how farre his mercy ſhall extend, and beyond what termes it ſhall not, 'twill be no inſolence to affirme, that God will not have mercy on any who are not qualified according to that ſecond Covenant of his, who are not ſuch perſons to whom onelyonly he hath promiſed mercy, at leaſt if they be ſuch as of whom he hath affirmed [they ſhall not have mercy.]
Thus farre to juſtify the fitneſſe, and uſe, and neceſſitie of this ſearch. Now for progreſſe in it. It will be eafie to define in the generall. Sect. 3.1. That all ſinnes in the world, be they never ſo great, of what ſort or kind ſoever, if they be retracted with true repentance, ſhall certainly be forgiven; (for that any act of ſin ſhould be irremiſſible, they that affirme doe it on this ground that they that commit that act ſhall never truly repent, implying that if they did repent, it would be remiſſible) and in this the onelyonly difficulty will bee, 1 What true repentance is: And 2. Whether that be neceſſary to the obtaining pardon for every ſinne.
To the firſt, I anſwer, that true repentance is a change, a through change of mind, (called in the Scripture, and the ordinary ſtyle of Sect. 4.Divines, the new creature, being regenerate, converſion, ſpirituall reſurrection, forſaking of ſinne, mortification, habituall ſanctification, ſincere, faithful reſolution of new life, reformatiō, amendment, foreign, as it ſuperaddes to foreign) and what ever doth not amount to thus much is not true ſaving repentance, to which the promiſes or mercies of Chriſt doe appertaine. And ſo conſequently many ſpecious pretenders to that Title are excluded. Such are bare ſorrow for ſinne, ſuch the votum poenitentiae, the wiſhing they were penitent, ſuch a bare warring of the law of the mind againſt the law of the members, whil'ſt we are carried captive to the law of ſinne; and many the like.
To the ſecond, I muſt anſwer by diſtinguiſhing the equivocalneſſe of the queſtion. For the meaning of it may be, 1. Whether amendment, Sect. 5.or forſaking, or overcoming every particular ſinne be neceſſary to the obtaining of pardon for that ſinne, whether it be of infirmity or otherwiſe: and if that be meant, I anſwer, No. For that ſome ſinnes are of that nature, that as long as we have this mortall infirme fleſh about us, we can never hope to be rid of them to get victory over them: ſuch as for which the ſacrifices were appointed to be offered under the law, and for which Chriſts ſacrifice once offered is a perfect expiation; and theſe by the tenour of the ſecond Covenant, or through the mercy of God in Chriſt ſhall never bee imputed to the penitent ſinner; I meane to him who hath amended all others, and humbled himſelfe before God, and beſought his mercy in Chriſt, and by faith laid hold of it for theſe, which though he labour againſt them ſincerely, he cannot throughly amend or overcome.
But if the meaning be, ſecondly, Whether the actuall amending Sect. 6.of all his knowne ſinnes which conſequently may by the Chriſtian be amended, be required neceſſarily to make a man capable of the pardon even of his ſinnes which cannot be amended; I anſwer, that it is very probable to be ſo. Becauſe Chriſts ſufferings ſeeme not be advantageous (at all, not ſo much as to the waſhing away of humane frailties) to any but thoſe who are in Chriſt, i. e. to new creatures, who alone are ſo; however that will not bee a material ſcruple, though it ſhould be left diſputable, as long as this other propoſition be taken for infallible (which is ſo) that except we repent we ſhall all periſh, i. e. that he that hath not forſaken all wilfull ſinnes, ſhall (whether for his wilfull ſinnes onelyonly, or his wilfull and frailties both together, it matters not) be certainly condemned.
By the anſwering of theſe two queſtions ſo much hath been Sect. 7.gained, as that we may make another generall reſolution, and define ſecondly, that ſome ſinnes are reconcileable with a true penitent, convert, regenerate eſtate, others are not. And conſequently ſome not deſtructive under the ſecond Covenant, though others are. What theſe are in generall will alſo in the third place be eaſily defined. Sinnes of infirmity are reconcileable, wilfull ſinnes are not.
VnderUnder infirmities I containe all ſorts that are uſually reduced Sect. 8.to that head, and which have beene briefly mentioned in another diſcourſe; Whether thoſe that proceed from any not culpable defect Of Conſcience.of my underſtanding, as ſinnes of ignorance, or from ſome preſent prevailing temptation, which though I uſe all meanes in my power againſt it, I cannot overcome; or from ſome advantage taken by Satan, &c. in the aſſaulting me either on the ſuddaine, when I have not time, to uſe thoſe meanes which I might otherwiſe uſe which we call ſuddaine ſurreption; or from the frequency or repetition or almoſt continuedneſſe of the temptation, which when I have repell'd it never ſo often, returnes againe, ſo that if ever my watch be intermitted (which conſidering our humane frailty it is though not logically, yet morally impoſsible, but it ſhould ſome time or other) I ſhall infallibly fall, (which we uſe to call ſinnes of dayly incurſion) or from the levity and undiſcernibleneſſe of the matter, or from any other principle, which by that meaſure of grace that God affords me, (or if I be not culpably wanting to my ſelfe in neglecting the uſe of the means preſcribed he is ready to afford me) I am not able to reſiſt. Suppoſing al this while that 'tis not upon ſome former wilfull ſinne of mine that God by way of puniſhment withdrawes this grace neceſſary to the reſiſting of it; for if it be ſo, then though it may truly be ſaid, I cannot now reſiſt that ſinne for want of that grace ſo withdrawne by God, yet will not this paſſe for a ſinne of infirmity.
On the other ſide under the name of wilfull ſinnes I meane not all willingly committed, or voluntary ſinnes, (for all ſin as far as Sect. 9.it is ſinne is voluntary, and therefore ſinnes of infirmity are voluntary) but all that are not excuſable by any of thoſe former titles of infirmity, or all that are not included under ſome of thoſe heads.
Thus farre in the way of generall defining there is no great difficulty. Sect. 10.That begins to ſhew it ſelfe when we come to the foreign or particular, to mention what ſinnes in ſpecie, or individuo, what ſorts of ſin or acts of thoſe ſorts, are ſinnes of infirmity, what not; And this is indeed an inſuperable difficulty, 1. Becauſe one man hath more knowledge, more quickneſſe of underſtanding, and alſo more grace then another, and ſo that ſinne in ſpecic, or individuo, that ſort or particular act of ſinne, which he hath power to reſiſt and overcome, that other man that hath leſſe power, hath not power to overcome; and if ſo, twill be an infirmity in him, though in tother tis not. 2. Becauſe any ſpecificall ſinne comes backed with more temptations (and ſo makes a more forcible impreſſion upon the will) at one time then another; & conſequently though it were not above his ſtrength at one time, yet at another time it may. Yea and thirdly, becauſe the ſame man is at one time more able to reſiſt and overcome, then he himſelfe at ſome other time, as of a man in ſtate of deſertion it is cleare, as alſo when either by drunkenneſſe or any other culpable extravagancy (through rage or luſt not reſiſted in the firſt motion) the man is utterly debauched from his naturall and ſpirituall ſtrength, and no way able to reſiſt thoſe temptations, which at another time he would ſcorne to be captivated with.
But theſe two cauſes will not be very pertinent to the buſineſſe Sect. 11.in hand: becauſe, as is ſuppoſed in them, that which brought this weakeneſſe upon the man, was ſome culpable, nay wilfull act, (or yeelding of his) committed then againſt ſtrength, (though now that ſtrength be not ſufficient againſt the conſequent aſſault) and ſo no way apt to excuſe the ſinne, that it primarily betrayed him to. But if the caſe be ſet of ſome innocent accident which cauſes this alteration, then it will be pertinent to the thing which I now affirme, (to wit the evidencing the difficulty of ſuch particular defining foreign) as we know a man in time of ſadneſſe will be able to reject ſome jolly propoſalls, which yet in time of mirth (ſuppoſing that moderate and harmeleſſe, and as perfectly ſinleſſe in it ſelfe, as that contrary ſadneſſe) he will not perhaps be able, nay, as Hippocrates affirmes in his tract foreign, one aire or place may ſtrongly incline a man to one whether virtue or ſinne, which another doth not, & where the inclinations are ſtronger or weaker, there we know the ſtrength being in degree ſuppoſed the ſame muſt prove unproportionable to the one though not the other, able and ſufficient to reſiſt the weaker, though unſufficient to ſubdue the ſtronger inclination.
To come yet more clearely to that which is of every dayes experience. Sect. 12.Suppoſe a man a little drowzy at one houre (which drowzineſſe at that time particularly, is not a ſinne, but a naturall deſire of ſleep, which is natures due debt) and ſuppoſe him throughly awaked, and out of that fit of drowzineſſe at another time; and then ſuppoſe that the ſame propoſall be made to him at both thoſe times, it may very probably be received at one time, and rejected at another; nay if the propoſall be an undertaking deſtructive of his preſent deſire of ſleep, it may eaſily be affirmed that in that drowzy fit he hath no ſtrength to reſiſt it, though at another time he hath. The reaſon is, becauſe ſleepe being a ligation of the faculties, drowzineſſe likewiſe is ſo in ſome degree, and the want of that degree may diſable the underſtanding or upper ſoule from repreſenting ſtrongly enough at that time, that which at another time it ſhall be able to repreſent ſo ſtrongly, that the contrary propoſalls of the ſenſe ſhall not dare to appeare before it. From whence I conceive it followes, that if the propoſall, ſuppoſed in this cauſe, be a ſinfull propoſall, that ſinne committed by that drowzy man will be a ſinne of infirmity, which if it were committed by the ſame man broad awake, would be a ſinne againſt ſtrength, and ſo a wilfull ſinne. From whence yet the man ſo deceived once or twice ought to receive admonition that hereafter, if any weighty matter, wherein his duty be concerned, be repreſented to him in the like poſture, he will before he conſents or refuſes, diſcutere ſomnum, ſhake off ſleepe, that he may not be ſo unfit a judge, or if he find his owne weakeneſſe ſuch that he cannot, he will appoint ſome body elſe to awake him throughly, that he be not thus conſtantly impotent; For if he doe not uſe theſe meanes to recover his ſtrength, when he is aware of them, it may ceaſe to be an infirmity.
From all which as we have evidenced the difficulty of the problem applyed to particular individuall ſinnes or perſons, ſo we Sect. 13.conceive our diſcourſe to have given ſome hints which will be uſefull toward this diſcovery. Eſpecially this, that any ſinne committed by him that hath at that time ſtrength or grace to reſiſt it, or whoſe wilfull fault it hath beene, that he hath not that ſufficient ſtrength (as if either ſome former waſting ſinne of his, whether act or habit, have grieved the holy Spirit of God, and provoked God to withdraw it from him, which he would not otherwiſe have done, or if by the uſe of ſome meanes beforehand he might have prevented the ſtrength of that impreſſion, or better fortified himſelfe, or by uſe of ſome other meanes, as of prayer, &c. at the preſent he might yet get ſtrength, or remove the tempter, and he make uſe of none of theſe meanes through ſenſuality or ſluggiſhneſſe) is a wilfull ſinne, (not a ſinne of infirmity) to that man at that time.
And ſo though we have no other particular way of defining, Sect. 14.yet this we have, that will ſtand any man in as good ſteed for the examining himſelfe, and his owne guilts, or any confeſſor (that hath received of his confitent an exact account not only of the action, but the circumſtances of the action, his qualifications at that time, and the particular vigor of the aſſault) as particular definitions concerning this, or that ſinne univerſim would.
As for example, if I would know whether any act of mine owne, Sect. 15.(or being a confeſſor) of my poenitent, be a wilfull ſinne or no, I muſt firſt inquire, whether in that point of time, when being tempted I committed it, my underſtanding or upper ſoul, and the ſpirit of God in me did move me more, or as ſtrongly not to doe it, as the fleſh did to the commiſſion, allowing farther ſomewhat of grace to incline the will, or of the underſtanding to move it as much in proportion as the will ſince the fall is naturally inclined to the carnall appetite, (as you know when one Scale is heavier of it ſelfe then the other, or by ſome default in the beame one is more apt to turne then the other, you muſt, if you would even the ballances and make an aequilibrium, put more weight in the Scale that is apt to fly up) Or if this be an obſcure operation, why then I muſt deſire thee to examine whether at that time thy Spirit or Conſcience told thee, this was not to be done, and that on paine not only of Gods diſpleaſure but alſo of thy eternall damnation, (which muſt certainly be farre greater motives of determent even to fleſh and bloud, then any pleaſure the fleſh can repreſent, can be allective to the contrary) and if thou findeſt it did, and yet for all this thy will conſented to the fleſh in its propoſall, then this is a ſinne againſt ſtrength, a wilfull ſinne, and not of infirmity.
But if thy conſcience, or ſpirit or upper ſoule, at that time did Sect. 16.not this, then 'tis to be reſolved on, that it failed to doe the duty of a watchman, and if it did ſo, then my ſecond inquiry will be, From whence that failing of thy ſpirit aroſe? (for if it be awake and diſpoſed as it ſhould be, (and as even yet by grace it is prepared to be, if we make uſe of that grace) it will ſpeake and admoniſh us, and that not in words which are ſubject to miſunderſtanding, but in ſenſe which therefore we cannot conceive) Whether, firſt, from Gods juſt deſertion the puniſhment of ſome former ſin, or ſecondly, from ſome preſent actuall ſinne of mine upon me at that time, as drunkenneſſe, crapula, &c. or thirdly, from ſome habit which I have, by former acts of the ſinne which I am now tempted to, contracted, to the blinding of my underſtanding, or grieving of the ſpirit, or glibbing that ſinne, that it ſhall be able to paſſe downe inſenſibly and eſcape the ſearch of my underſtanding; In all theſe caſes, the originall of that failing being ſinfull, the failing it ſelfe will not yeeld any excuſe or compleat apology, but the ſinne will ſtill remaine a wilfull ſinne.
If none of all theſe be found chargeable upon thee, as the originall Sect. 17.of that failing and negttive productive of that ſinne, then I can as yet thinke of but one inquiry more, whether thirdly, thy underſtanding and the grace of God in it, being thus layed aſleepe as it were, by ſome naturall, ſinleſſe, or at leaſt invicible and ſo excuſable frailty, or elſe (as in a drowzy fit) not perfectly awake, there be not ſome meanes preſcribed and preſented to thee by God, which if thou hadſt uſed, thou mighteſt have wakened thy underſtanding, or fortified thy will, or weakened the temptation: and if ſo, and thou haſt, through negligence, or confidence, ſpirituall ſecurity or pride, omitted to make uſe of them, then will this ſtill amount to a wilfull ſinne or a ſinne againſt ſtrength; as when the Lunatique Son was brought to the Diſciples of Chriſt, and the Text faith Mat. 17. 21. they could not caſt the evill ſpirit out, and Chriſt gives the reaſon why they could not, becauſe, ſaith he, this kinde goeth not out, but by prayer and faſting, Chriſt yet chargeth them with infidelity almoſt unſufferable, (O faithleſſe generation, how long ſhall I be with you? how long ſhall I ſuffer you?) becauſe there being ſuch meanes to enable them to doe the worke, they neglected thoſe meanes, & ſo only by that neglect became unable. The ſtyle of faithleſſe in that place gives us yet a more perfect notion of a wilfull ſinne, then hitherto we have arrived to, that it is not only that which is againſt naturall conſcience, or ſpirituall infuſions, but alſo that which is particularly againſt faith, i. e. comes to be committed by neglecting the uſe of ſome meanes, which the word of Chriſt, or the Scripture offers and preſcribes to us, eſpecially if by our former faylings we have diſcerned the want we have of ſuch helpes or auxiliaries. For in this reſpect of directing to ſuch meanes of victory Faith is ſaid to be the overcoming the world, 1 John 5. 4. as well as in preſenting us with the promiſes and terrors of the Goſpell.
Farther yet in the fourth place, if at the time of commiſſion of the ſinne thou cauſt truely ſay, 'twas not in thy power to reſiſt it, Sect. 18.becauſe of the ſtrength of the temptation ſo hurrying thee, as not to give thee leaſure to judge or deliberate, (which may ſeeme to intitle that action to the title of infirmity) thou muſt then enquire, whether thy yeelding (voluntarily from contēplation of the pleaſure &c.) to ſome entrances and beginnings of that ſinne, whether maroſe thoughts, or ſomewhat father, be not that, that hath made the temptation ſo ſtrong, or thee ſo weake; which thou wilt diſcerne by this enquiry, whether before thoſe moroſe thoughts &c. were entertained, thou wert not able to make reſiſtance to the actuall ſinne, and then, if ſo thou wert able, nay actually didſt, and only the intervenience of thoſe preparatory yeeldings did betray thee to this impotence, and it was in thy power (by naturall or ſupernaturall ſtrength already had, or prayer either as it hath a promiſe of more ſtrength, or as it is an excellent meanes of diverſion) to have reſiſted thoſe beginnings, when thou didſt yeeld, then ſtill is this a wilfull ſinne, or ſinne againſt ſtrength.
As for other ſinnes more clearely and immediately againſt naturall Sect. 19.conſcience, againſt Faith, (or directions of the Scripture for the overcoming the world) againſt ſupernaturall ſtrength or grace, as contumacious ſtubborne preſumptuous ſinnes, there will be little ſcruple to any man, or cauſe to keepe him from pronouncing of, and charging on them the crime of wilfulneſſe, and concluding (without reall change) the certaine damningneſſe of them even under Chriſt. I ſay particularly, preſumptuous ſinnes, when (preſuming that Gods mercy in Chriſt is either unlimited, and may belong to any the moſt unreformed, or that it is decreed abſolutely to ſome perſons, without any reſpect to qualifications or demeanures, to Saul the perſecutor, as well as Paul the Apoſtle) the ſinner runnes comfortably and alacriouſly on, without any regret of conſcience: the doing ſo is certainely no ſinne of infirmity, becauſe though ſome errour may be pretended for his ſo doing, and that errour ſeeme apt to lend him excuſe;
Yet firſt, errours, that are not ſimple errours, but bring vitious Sect. 20.life after them, are not excuſable (becauſe not invincible) errours, the rule of the agenda or duties of life being ſo cleare in the Scripture and in the heart, that no man can be invincibly ignorant of that, Rom. 10. 8, 9. and Deut. 30. 14. The word that is now commanded is not hid or impoſſible, or like fetching Chriſt from heaven, or the grave, a thing quite out of our power, but it is nigh thee, in thy mouth, and in thy heart, that thou mayſt doe it. And ſecondly, it will be apparent, that even thoſe errours on which that preſumption is built, being ſimply conſidered, are demonſtrable to be errours (ſuppoſitâ fide) or to one that acknowledges the Scripture, becauſe there be ſo many places in the Scripture point-blanke againſt them, particularly thoſe of the conditionall promiſes every where ſcattered. Neither circumciſion, &c. but the new creature, but faith conſummate by love, but keeping the Commandements of God; Without holineſſe no man ſhall ſee the Lord; He that confeſſes and forſakes ſhall have mercy; He that hath this hope purifies, &c. And having therefore theſe promiſes let us cleanſe, &c.
From what hath beene ſaid, it will be more then probable, that all acts of fornication, adultery, &c. (which I ſhall ſuppoſe never to Sect. 21.be actually committed without ſome ſpace of deliberation, or if they be, then I meane thoſe other wherein that deliberation intepoſes) are wilfull ſinnes, and ſo alſo all acts of drunkenneſſe, unleſſe when through ignorance of the ſtrength of the liquor, or the weakeneſſe of the braine, the man ſuddainly fall into it by deſiring to quench his thirſt, or doe ſomewhat which is lawfull; wherein yet, if after one or more trials he miſcarry the ſecond or a third time, it will ſtill be a wilfull ſinne; So alſo lying or ſpeaking that which we know to be falſe, to the defrauding and wronging of another, or for any vainglorious deſigne; So againe, any ſinne of oppreſsion, injuſtice, &c. or generally all thoſe where there is any time of advice and deliberation; For where ever that liberty is, there is ſuppoſed an ability and readineſſe in the upper ſoule of a Chriſtian to preſent arguments for obedience to God, ſtronger then any the devill, or the world, or fleſh, can offer for the contrary. As for killing a man, though the Law of the Land is wont to diſtinguiſh of wilfull and not wilfull murther, yet to any man in his wits, the ſtabbing his neighbour (or uſing any other ſuch meanes as may probably take away his life) would ſeeme ſo ſtrange, that I cannot conceive but his ſpirit ſhould be able to deterre him from it in that ſpace, which is required that any ſuch weapon may be prepared; For if it be ſaid, his rage doth gag or ſilence his ſpirit; I ſhall anſwer, that the raiſing of his rage to that pitch was not in a minute, but grew upon him by degrees, and then there was time and meanes to prevent that growth, which he that did not make uſe of will hardly be able thereby to excuſe or extenuate the ſubſequent ſinne.
For ſwearing alſo I know not how in ordinary diſcourſe or in Sect. 22.any caſe (extra cauſas juramenti legitimas, where it is ſuppoſed perfectly lawfull) it can be made a ſinne of infirmity; for in communication Chriſt's words are ſo plaine [But I ſay unto you, Sweare not at all, and particularly, Let your communication be yea, yea, &c. for whatſoever is more, is foreign from the evill one] that it would amaze any man to ſee that it ſhould become an ornament or tolerable part of a Chriſtians dialect. And if it be in rage, then I dare ſay, that either that man hath formerly in ſome meaſure enured his tongue to ſwearing, or not ſo ſtrictly made conſcience of an oath, as Chriſt's precept obligeth him; for he that never ſwore, will not in impatience probably fall out into thoſe formes of ſpeech that he never uſed, (but alwaies vowed and reſolved againſt) but into ſome other which he hath been more uſed to, or which he could heare in others with leſſe horrour and deteſtation, or which were a more naturall remedy for that paſſion. And if you marke it, that which rage doth is onelyonly to blind the underſtanding, (and ſo to ſteale out any proper effects of rage, as preſuming of their impunity, or not conſidering the contrary danger) but not to hurry us to the commiſſion of any or every other ſinne indifferently, and at a venture. And why a rage ſhould caſt one upon uſing Gods name in oathes, (which before he had never phanſied for any uſe but in his prayers) any more then on many other unheard of ſinnes, I am ſo farre from conceiving any reaſon, that I muſt conclude it impoſſible, unleſſe it proceed from the being uſed in ſome meaſure to that ſinne, or having a more favourable eaſy opinion of it. And yet after all this, that rage it ſelfe being ſo Vn-Chriſtian a thing, which we are ſo obliged to prevent, (and if in time it be not prevented, will not alwaies paſſe for an infirmity in a Chriſtian) will be unable to patronize or excuſe any ſuch one oath, which that puts into our mouthes; but on the other ſide, the obſerving that my rage hath made me ſweare, muſt in any reaſon give me ſo ſtrict a watch over my ſelfe in time of provocation, as never to let looſe into a rage, which proves ſo inconvenient and ſo complicated a ſinne unto me; as he that finds himſelfe quarrelſome in his drinke, hath the greateſt obligation to temperance of any. As for any other meanes that bring on ſwearing, cuſtome, pride, oſtentation, foreign, filling up the diſcourſe, none of theſe will excuſe it from a wilfull ſinne; eſpecially conſidering the naturall intrinſecall untemptingneſſe of that ſinne, that were it not for ſome accidentall or extrinſecall advantage, evill example, (which if it had been a good one, we could eaſily enough have rejected and not imitated) or cuſtome locall or perſonall, or that other of the company we are uſed to, ſcarce any man that heares ſwearing forbidden by Chriſt, will diſcerne himſelfe to have any carnall invitation to ſweare, no not in time of rage.
The ſame I thinke may be defined of all the groſſe outward acts of ſinne, or ſinnes in the members; becauſe for the acting of them, Sect. 23.over and above the conſent of the will, ſome ſpace is neceſſarily required, wherein the ſpirit or upper ſoule, if it be about us, will be able and ready to interpoſe, if it may be hearkned to, (which me thinkes is intimated by the Turkes in a cuſtome of theirs, who when they meane to give themſelves liberty to be drunke, uſe to make a great noiſe, which they ſay is a warning to their ſoule to retire into ſome extreame part of the body, that it may not be ſpectator or Cenſor of this their beaſtiality.) And if it be thus driven away, gagg'd, or not hearkened to, then that is a ſinne againſt ſtrength, a wilfull ſinne. Which perhaps was Saint James his obſervation, when he ſaid, Sinne being perfected bringeth forth death. For the conception of luſt precedent ſignifies certainly the conſent or conjunction of the will with the carnall appetite, when in the wooing (or canvaſſe for that conſent) of the upper ſoule on one ſide, and of the lower ſoule or carnall part on tother, the will which is thus courted by both, yeelds to the ſecond, and ſo they joyne in mutuall embraces, from whence, ſaith the Apoſtle, ſinne is brought forth, that very conſent of the will to the ſenſuall faculty, being formally ſinne without, or before the acting of it; but this perhaps a ſinne of iufirmity, as the caſe may be (for univerſim or alwaies it is not; but very often wilfull and damning, though it never come to act) whereas if this ſinne (of infirmity while it was onelyonly in the conception, i. e. conſent of the will) come to birth (i. e. actuall commiſſion) or perfection, and fitneſſe for birth, (which requires ſome ſpace, and time) it may juſtly be ſaid a ſinne againſt ſtrength, & ſo in the very Covenant of grace a fatall mortiferous ſin.
And therefore though before we ſaid that the ſame ſinne in Sect. 24.ſpecie, might be but an infirmity in one, and yet a wilfull ſinne in another, yet this affirmation will need this caution to interpret it, that the meaning of it be onelyonly this, that a ſinne that is onelyonly an infirmity in one, may by ſome meanes of aggravation become wilfull in another, but not è contra, that that which, upon ſome grounds or ſuppoſition of ſtrength common to all men, may be in univerſum defined a wilfull ſinne, can by any meanes be extenuated into an infirmity. That which I now ſay, I meane of any groſſe outward act, or habit of ſinne, becauſe in theſe I conceive there is ſome mora or ſtay, wherein the ſpirit may be adviſed with; and then that being ſuppoſed in good health or regenerate ſtate will not faile to ſuggeſt ſufficient arguments againſt that ſinne, and ſo be a meanes to retract that ſudden ſtolen conſent, before it come to act, at leaſt to habit; Or if it be not it ſelfe without auxiliaries able to combat with the temptation, yet it will out of the word of God be able to direct us to ſome aid, which being called in, will either improve us to a competent ſtrength, or help to diſarme and weaken the temptation, which we ſhall find by trying, and making uſe of thoſe meanes; be they our prayers either for grace in time of need, or as I ſaid prayer as a meanes of divertiſement, or be they faſting, vigilance, &c. or be it but a tempting to do our beſt, for this is very ordinary to obſerve in our ſelves, that (when we put our ſelves to it, and do our beſt) we prove able to doe farre more, then ever we dreamt, we had been able. And this is very remarkable, whether you conſider it, as a truth in morality, wherein it hath been obſerved that neceſſity or extreame danger enables men to doe miracles, which when they are paſt they are amazed to ſee them done by them, (as Hierocles excellently ſhewes on that golden Pythagorean foreign) or as a truth of Scripture, wherein there be many promiſes that God will aid when we fight, cooperate when we work, aſsiſt when we endeavour, and not be wanting to them which are not firſt culpably wanting to themſelves.
Having ſaid thus much of wilfull ſinnes (for the diſabuſing of Sect. 25.thoſe who are over apt to flatter themſelves that their ſinnes are infirmities and no more, and therefore ſure of their pardon in Chriſt, though continued in, or not retracted by particular repentance) I ſhall not thinke this diſcourſe chargeable or accuſable of any dangerous or hurtfull ſeuerity, by being apt to drive men to deſpaire. 1. Becauſe it is knowne in Scripture and acknowledged by all, and now confeſt by this paper, that there is a tabula poſt naufragium, a planke after ſhipwracke, repentance, as it implyes forſaking, and change of mind, and the working of that in every ſuch ſinner, is the thing that all this while I intend, and there is no way poſſible for the working it, but this, by repreſenting the danger, if it be not wrought, which he, that takes all his ſinnes for infirmities, will never be convinc'd of, while he ſo thinks. And 2. becauſe the deſpaire that is dangerous is that which is contrary to the purifying hope, to that hope that ſets upon amendment, by aſſuring that there is mercy to be had on ſuch termes; And as any other hope is but groundleſſe confidence, ſo any other deſpaire but that which makes us give over amending, is in ſome reſpects a very uſefull, at leaſt not very noxious, deſpaire: uſefull, if it ſet us on mending, when without it we would not; as in caſe of deſpaire or diſtruſt onelyonly of our preſent condition, in reſpect of our preſent ſins, but not of the future, becauſe there is yet place for repentance: or not noxious, I meane not ſo farre, as to damne, or do any thing but deprive us of ſome comfortable aſſurance here, (the want of which, if we want nothing elſe, will never prejudice any mans ſalvation, whatever they thinke, that take this aſſurance to be Faith) as in caſe of dying without all hope of Heaven, when that no hope proceeds onelyonly from an amazing ſight of former ſinnes, which though we have ſincerely forſaken, yet none but God infallibly ſees that we have, and our ſelves out of an humble lowly conceit of all our owne actions, (our repentance particularly undervalued by us) thinke and reſolve we have not. For ſure if God ſee we have changed ſincerely, and ſo there be aſſurance reſpectu objecti, in reſpect of the object, tis an errour in us to thinke we have not; (from whence proceeds the non-aſſurance of the Subject) and this errour if it be onelyonly in the underſtanding, and produce no evill life, will ſure damne none that ſhould not otherwiſe be damned.
For whereas it may be objected, that he may ſeeme to want Sect. 26.that affiance in Chriſt for ſalvation, which is a ſaving neceſſary grace, I anſwer, that that affiance (that is ſo) is the rolling my ſelfe on Chriſt for ſalvation, and if I periſh, I periſh, the denying and renouncing all truſt in my ſelfe in my owne righteouſneſſe, faith, repentance, my owne any thing, but only Chriſt, and God's mercy in him; not the beleeving my perſonall election, or that I ſhall be ſaved what ever my ſinnes be, and how unreformed ſoever. For beſides that this is in an unreformed ſinner (ſpeaking of wilfull ſins) were the beleeving of a Lye, becauſe there is really no mercy or Salvation for ſuch; beſides this I ſay there is no obligation or command in Scripture, which can be thought to make it duty or neceſſary for any to beleeve himſelfe a true poenitentiary even when he is ſo. 'Tis true we are commanded to prove our worke &c. Gal. 6. 4. i. e. to ponder and ballance every action we take in hand whether it will beare the foreign tryall of the teſt or no, and this we are incouraged by that which follows, that we ſhall have foreign boaſting only in our ſelves. But then, firſt, this precept of trying is not a precept of knowing or beleeving. Secondly, this trying his owne worke, ſignifies the direct act of conſcience, the doing each action with a good conſcience, but belongs not to the reflexive act of Conſcience upon the whole life paſt, or if it doe, requires not, that every man ſhould at every minute of his life beleeve or know infallibly that this ſtate is good, and ſhall be ſo to the end. Thirdly, the boaſting there is ſet only in oppoſition to boaſting over another (as appeareth by that which followes v. 5. for every man ſhall beare his owne burthen, i. e. another mans being worſe then you will doe you no good) to judging well of our ſelves by that deceitfull way of comparing our ſelves with thoſe that are worſe then wee: and therfore, fourthly, 'tis obſervable that it is not ſaid by way of promiſe foreign, he ſhal have matter of boaſting in himſelfe, (for ſure the beſt man living hath little of that) but foreign, only in himſelfe, all the boaſting or comfort that he hath ſhall be in himſelfe and in the uprightneſſe of his owne conſcience, as that is oppoſed to comparing or comforting himſelfe (as the Phariſee with the Publican) becauſe others are worſe then hee. And ſo ſtill the want of this aſſurance being the utmoſt inconvenience that this doctrine can poſſibly at the worſt view of it bring upon him, this will amount no higher then ſome preſent diſcomfort, which will be recompenced abundantly by the gaines it brings with it of being diſdeceived and brought timely and happily to repentance.
The ſhort is, let theſe ſinnes which thou ſeeſt improved, perhaps beyond thine expectation into wilfull ſinnes, be ſincerely reſolved Sect. 27.and laboured againſt, and all meanes uſed for the performing that reſolution, & then if by any unſuperable weakeneſſe of thine thou faileſt in performing it or overcomming them, perhaps I ſhall retract my doctrine in ſome part as it is appliable to thee; or if I doe not, be confident I have done thee no conſiderable injury, though I ſhould have deceived thee in ſome particular; I am ſure I am not guilty to my ſelfe of any deſigne to do ſo, and therefore I hope my errour ſhall not be a culpable one, becauſe error amoris, an errour of kindneſſe, or care, or love, in that I deſired to make heaven as ſure to thee as I could, though not to make thee over ſure of heaven.
Somewhat being thus ſet downe by way of character to know Sect. 28.wilfull ſinnes by, we ſhall ſuppoſe that that will alſo be helpefull to the defining what ſinnes of infirmity are. For of that no ſcruple will be made to affirme, that what ever ſinne is not wilfull in any of the former deſcriptions of it, muſt be reſolved to be of infirmity; there be no middle or third betwixt thoſe two in the ſecond covenant-account of ſinnes. By the rule therefore of contraries we ſhall beſt proceed. 1. In generall, to define a ſinne of infirmity, that which is not againſt ſtrength or grace, or that which (though we labour and endevour ſincerely againſt all ſinne, and uſe what meanes we are convinc't will tend to the overcoming of ſinne) we yet fall into, either through humane frailty alone, or through Satans cunning, taking advantage of that our frailty.
As firſt, when (as at firſt we gave hints of reſolution) any invincible Sect. 29.and ſo excuſable ignorance of Gods will in ſome particulars betray me to ſome ſinne, (for then my underſtanding or ſpirit is not of ſtrength ſufficient to adviſe me) then the ſinne is of weakneſſe, and therefore Rom. 14. they that are called the weake, v. 1. are explained to be they that lacke knowledge v. 10. which all they that have are called the ſtrong through that Chapter. Or ſecondly, when the ſuddainneſſe of the aſſault gives not my ſpirit leaſure to repreſent thoſe perſwaſives and determents which it would doe if it were not ſo ſurprized; and ſo for want of thoſe repreſentations on that ſide, the preſent promiſes of the temptation doe preponderate and prevaile againſt all that is offered to the contrary; for as a man that hath time to ſet himſelfe upon his guard will be able to reſiſt and vanquiſh that enemy which by ſurpriſall takes, and bindes & conquers him with eaſe, ſo is the will of a man in caſe of ſuddaine ſurpriſal; It hath no leiſure to make uſe of thoſe ſuccours that reaſon could afford, if it had time to muſter them up. And ſo being more weake at ſuch times then at other, the ſinnes that at ſuch time it yeelds to, but would not at another, are ſinnes of Infirmity.
For 'tis to be obſerved that the upper ſoule moves the will not Sect. 30.as a naturall but rationall agent, uſes ſyllogiſmes and arguments to perſwade, hath not that deſpoticall power to have it at its becke or nod, 'tis not by a Goe and it goeth, and come and it cometh, (as Ariſtotle's Philoſophy ſeemes to ſet it) that what the underſtanding preſcribes to be done, the will muſt doe; but the courſe is of ſome more length. The underſtanding muſt diſpute and canvaſſe it againſt the carnall appetite, anſwer the motives brought by that, and then give more perſwaſive ones for the contrary; and then perhaps the underſtanding is otherwiſe buſy at that minute when the temptation comes, and the popular carnall argument that it hath uſed, hath prevailed and gotten conſent before the underſtanding was aware of it, either through preſent buſineſſe and inability to attend more things at once, or for want of an foreign ſuddenneſſe of mind to repreſent preſently the arguments it hath on its ſide, or to find out the Sophiſmes ont other. Or however, To diſpute it throughly and cleare all difficulties, and indeed (if it be but) to make this one Syllogiſme, [the terrours of the Lord belongs to him that commits ſuch a ſinne as thou art now tempted to but that man is mad that will upon any carnall motives venture upon the terrours of the Lord, therefore that man is mad that will adventure on that ſinne,] and then to prove and make good againſt the contrary fallacious ſuggeſtions of the fleſh, &c. every part of that Syllogiſme, and moreover to bring it home particularly to thee at that time, will require ſome ſpace, and that (by the ſuddainneſſe and no warning of the temptation) being not afforded, the ſpirit in this caſe is not able to doe its duty, and ſo the ſinne will be committed for want of ſtrength. For the want of ſtrength that eſpecially denominates the ſinne of infirmity, is not any want of bodily ſtrength (for whatever is committed for want onelyonly of that is a kind of rape, no voluntary action, nor conſequently any ſinne ſo much as of infirmity, an act or defect of the body, not of the will, and ſo not chargeable upon the man which is primarily his ſoule, foreign, thy ſoule is thou) but of ſpirituall or inward ſtrength, i. e. of grace, and of motives and ſuaſories to obedience, more effectuall, or operative, or powerfull, then any the world, or fleſh, or devill hath to the contrary. And ſeeing theſe arguments are perpetually to be had from every regenerate Chriſtian's ſpirit, and the only want is the non-repreſenting or non-producing of them in time of neede, if the caſe ſtands ſo, that by reaſon of the ſuddaine ſurprizall, (or which is ſomewhat different) clancular ſurreption, when from ſome indifferent acts a ſinne ſteales on us, as by drinking one glaſſe of wine I am prepared to a readineſſe to drinke a ſecond, and perhaps by that ſending up ſome cloud to the underſtanding, or warming, and ſo emboldning me, I may be much induced to a third, and ſo every ſtep make me more unable not to proceed) they cannot be thus produced, this ſinne thus conſented to muſt needs be a ſinne of infirmity in him that meerly through ignorance of the power of wine is ſo betrayed, though to him that had one ſuch warning, and yet thus fals againe as before I ſaid, I cannot be ſo favourable.
Or thirdly, when the vigilance and importunate diligence and Sect. 32.indefatigable ſiege of the temptation is ſuch, as that if the man doe not watch with as continued a diligence, the will will be taken unfortified, and ſo by that diſadvantage won to conſent, (as in caſe of daily incurſion of any one temptation, or of all ſinnes, ſome at one time, ſome at another, every minute almoſt ſome) then the ſinne that is committed meerly thus, may paſſe for a ſinne of Infirmity; becauſe though every aſſault particularly conſidered be ſuch as that the ſpirit might have beene vigilant enough to prevent it, yet to be ſo perpetually upon the guard is morally impoſſible; and ſo ſometime to nod, and ſlip, or fall may paſſe uncenſured for an infirmity. And therefore when to that which is ſaid truly of the ſecond Covenant [that the condition of it is feiſable becauſe there is now under the Goſpell no more required ſub periculo animae, but to doe what we are enabled to doe, and no man can be unable to doe that] 'tis wont to be objected that no man ever did all that he is able to doe, and therefore though it be Logically poſſible to doe ſo, and ſo to performe the condition of the ſecond (though not of the firſt) Covenant, yet 'tis moraly impoſſible, i. e. 'tis not to be imagined that ever any man will do it, (& then that will be all one in effect with the condition of the firſt Covenant, which is acknowledged utterly impoſſible.) To this we anſwer, that therefore the Goſpell hath made proviſion even for theſe morall impoſſibilities, and not required the regenerate Chriſtian, ſub periculo animae, to performe alway what ever he is able to performe, but indulged ſo much to humane frailty, that what ever is morally conſequent to that, ſhall be matter of excuſe to us, and ſo particularly to fall ſometimes through daily incurſion of temptation, onelyonly becauſe I doe not (which it cannot be expected I ſhould) watch alwaies, will be matter of excuſe alſo.
Beſides theſe 3 heads of ſinnes of infirmity, ſome others there Sect. 33.are, which will not ſo clearely be put under one or ſeverall heads, ſuch as are thoſe that the levity of the matter and that inadvertence betrayes us to, (ſuppoſing that that be not groſſe, or affected, or cauſed by ſome wilfull ſinne) for ſome degree of this there will be in the moſt knowing and moſt vigilant man, and ſome ſinnes will drop from us by this meanes, which wholly to avoid may be truely ſaid to be above Humane Power.
One head of theſe ſinnes of infirmity there is yet behind, containing Sect. 34.many branches under it, of which 'twould be too long to treat particularly, and yet without a particular deſcending to particulars, hard to define whether they be infirmities, or no. Namely, ſinnes which paſſion betrayes us to, meaning thereby ſuch paſſions which 'tis not in the Chriſtian's power ſo to quell, but that they will be apt thus to betray him. Theſe ſinnes are either 1. the inordinacy of theſe paſſions themſelves, which I thinke neither nature nor grace can ſo wholly conquer in this life, but that in ſome kind or other there will at ſome time appeare ſome inordinacy, ſome act of either immoderate anger, or feare, or love, or joy, or ſorrow, at ſome time or other, and of theſe we may define in generall, that he that firſt ſtudies himſelfe ſo carefully as to diſcerne which of theſe he is moſt inclinable to by his temper, and then labours ſincerely againſt all, but with moſt induſtry againſt that, to which he is moſt inclinable, (of which ſincerity he will be able to paſſe ſome judgement by the daily impairing of the violence of thoſe paſſions, for ſure if he labour ſincerely, eſpecially by the uſe of proper meanes, he will be able to advance ſomewhat toward victory, though not abſolutely arrive to it) ſhall have the excuſe of infirmities for his ſome few acts of immoderate paſſion.
Or 2. Theſe ſinnes are ſome other ſpecificall acts of ſinne which theſe paſſions betray men to, which though much different in guilt Sect. 35.as well as nature from the mother ſinnes, and many times very far from infirmities, (for ſure he that for feare would ſacrifice to Idols, through anger kill &c. will hardly be thus excuſed) yet is it very poſſible that ſuch ſinnes that ſome paſſions may betray us to, may deſerve that title of infirmities. As when any naturall trembling or other paſſion incident to the fleſh, being (without any improvement into an inordinate paſſion) an incitation of mind, makes me not diſcerne or not weigh the ſinfulneſſe of ſome ſmall light ſinne, which offers it ſelfe to rid me from my feare &c. as if the venturing of ſome leſſer ſinne ſhould promiſe me reſcue from death, which being otherwiſe repreſented to me as unavoidable, were withall very formidable to me.
For although in this caſe the leaſt ſinne be not in ſtrictneſſe to Sect. 36.be admitted, though it be for the ſaving of my life, and though the deliberate reſolution that in ſuch a caſe I will venture on ſuch a ſinne, becauſe it is but a ſinne of Weakneſſe and ſo excuſable, do make it in that caſe to be wilfull and unexcuſable; yet abſtracting it from this, and conſidering it not before-hand, but onelyonly at the time of ſuddaine ſurprizall, it may be ſaid, that the temptation of the feare being ſo great above the proportion and ſize that the ſinne is at that time repreſented in, this may paſſe for a ſinne of infirmity.
To come now to ſpecificall or particular ſinnes, and define univerſim that they are ſinnes of infirmity (as of ſome I did that they Sect. 37.were wilfull) I ſhall not adventure, becauſe as I ſaid, ſome circumſtances might improve ſome acts under thoſe ſpecies into wilful ſinnes, in ſome men at ſome time. All that I ſhall ſay is, that 1. Evill thoughts being ſuddenly (or aſſoone as they are deprehended) rejected with indignation, 2. Wandring thoughts in time of prayer, following us onelyonly out of cuſtome of thinking on ſome honeſt or lawfull things (which yet I deſire and in ſome ejaculation pray for ſtrength to caſt away from me, when I ſet about that worke) and never diſtinctly conſented to, but crouding in upon a confuſed imperfect conſent, or non-rejection, 3. Wicked motions unconſented to, or if on the ſuddaine conſented to, yet preſently retracted againe, (and not onelyonly ſtrangled or fruſtrated for want of opportunity of acting them) are moſt capable of that title of infirmities.
For any more particular knowledge of them, every man will Sect. 38.beſt be able to adviſe himſelf, when he hath tryed his actions by this touchſtone, that [Thoſe onelyonly are ſinnes of infirmity, when our ſincere endeavour and induſtry and the uſe of grace given us, and prayer for more grace, and other meanes preſcribed us, are not able to free us from ſome acts of thoſe ſinnes, or when all our failings in endeavour &c. are but conſequents of humane frailty, not of wilfull ſinne.
Of theſe that which I ſhall ſay for cloſe, will, I conceive, be matter of as much comfort, as the former part was of diſcomfort to any. To wit, that through the mercy of Chriſt under the Second Covenant, Infirmities unconquered, unforſaken, ſticking to us till our very deaths, may be and ſhall be moſt certainly pardoned to them, that have nothing elſe to be charged on them. i. e. by whom all wilfull ſinnes be ſincerely forſaken, and for infirmities 1. their ſoules humbled in confeſſion, and contrition, 2. pardon humbly begg'd in Chriſt's name, and 3. ſincere endeavour uſed againſt them; they ſhall I ſay be pardoned, if not ſo farre as not to be puniſhed in this life, yet ſo farre as not to ſeparate from the love of God here, or viſion of God hereafter, though they be here never wholy overcome, or put off.
This I would make the interpretation of that diſtinction of a generall and particular repentance, ſo ordinary among Divines, that the particular repentance ſhould not onelyonly deſcend to particular wilfull ſinnes, eſpecially thoſe that are committed after the receiving knowledge of the truth, but alſo extend to the actuall forſaking of them; but the generall repentance belong onelyonly to ſinnes of infirmity; and that 1 without deſcending to all particulars of that kind, 2 without extending our ſorrow &c. for them to actuall forſaking. For the ſacrifices of the law being appointed to be offer'd for theſe ſinnes, but not for wilfull, argue that Chriſt typified by thoſe ſacrifices, when we were weake, dyed for us, and by his death hath obtained pardon (for all that walke not after the fleſh, but after the ſpirit) for all their ſinnes of weakeneſſe, on termes onelyonly of humiliation, particular, or, where that cannot be, generall confeſſion, prayer for pardon, and affiance in Chriſt for that pardon, without any actuall overcomming or caſting off, or getting rid of them, (which in wilfull ſinnes muſt be ſuperadded to the former), ſo, that he that at the time or minute of his death ſhould be guilty of one of them, it would not hinder his ſalvation, any more then the ſame would be inconſiſtent with a regenerate juſtified eſtate in time of life.
So that the concluſion may be ſafe and cleare. A true Chriſtian may ſafely live and dye with ſins of infirmity about him, but live or continue in any wilfull ſinne, much leſſe dye he cannot, or if he doe, he ceaſeth to be ſuch. He that is borne of God ſinneth not, and he that doth ſinne is the ſervant of ſinne. Some ſpots there are which are not the ſpots of ſonnes, Deut. 32. 5. and they that are guilty of them, may be reſolved, either never to have right unto, or if they had, to have forfeited all their priviledges of Saintſhip here, (ſuch are juſtification, &c.) and hopes and benefits of it hereafter.