Thirteen Sermons, Sermon 11
SERMON XI. Preached at WHITE-HALL: Before the Princess of Denmark, February the 11th. 1686/7;.
St. Matth. XXVI. 41.
Watch and pray that ye enter not into Temptation; the Spirit indeed is willing, but the Flesh is weak.
THESE words were spoken by our Saviour, to his Disciples, at a critical time, when they were just entring into Temptation, but they were very little apprehensive of it, and of their Inability to withstand it. Like Jonas, they were fallen asleep when the Storm was gathering about them, and did not imagine they were so near being cast into a rough and tempestuous Sea. It was but a little before, Ver. 26. that Christ had entertained them at the proper Banquet of the Messias, (which the Jews speak so much of) but not such a one as they fansied, made up of the greatest Delicacies and Varieties of Meats and Drinks; but at a Supper of his own appointing, where ordinary Bread and Wine were made use of to set forth the most unvaluable Kindness, which was ever manifested to the world, in his now approaching Agonies, and suffering on the Cross for the Expiation of the Sins of it.
One would have thought, the very mention of the shedding of his Blood, Ver. 28. should have startled and amazed, and confounded the Spirits of his few, weak, and concerned Disciples, who placed all their Happiness and Comfort in the Presence and Safety of their beloved Lord. Especially, when he took his solemn leave of them after this Supper, in that admirable Discourse related by S. John, which he concludes Ch. 14. 15, 16.with that most Divine Prayer, Chap. 17. But all this made no great Impression upon them at that time; not through any natural dulness or stupidity; but they were so possessed with an Opinion of his Power and Wisdom to free himself from Danger and Suffering, and they had seen so many Experiments of it, that they could not believe it till they saw him actually betrayed and carried away. For when he told them, as they were going up to Jerusalem, that he should be betrayed, condemned, mocked and Luk. 18. 31, 32.scourged and crucified; the Evangelist saith, They understood none of these things; Ver. 34.i. e. they took all that relates to the greatness of his Sufferings, and his Departure from them, to be some deep Mystery and Allegory, which their Capacities could not comprehend, and that because of his Figurative and Parabolical way of speaking; as when he said, He would not henceforth drink of Matth. 26. 29.the fruit of the Vine, untill he drank it new with them in the Kingdom of Heaven. They could not tell; but the shedding his Blood might be as Figurative an Expression as this was.
Our Saviour perceiving them to be still so secure and inapprehensive, after the usual Hymn at the end of the Passover, he takes them out to accompany him to a Garden near the Mount of Olives, whither as S. John saith, He often resorted with his Disciples. As Joh. 18. 2.they were going along our Saviour tells them more plainly, that very night such a wonderful Alteration would happen among them, that they who now seemed to value him above all the World, and to rejoyce in nothing but his Presence, would shamefully forsake him and disown him, All ye shall be offended Ver. 31.because of me this night; S. Peter had so little mistrust of himself, that he boldly answered, Though all men should be offended Ver. 33.because of thee, yet will I never be offended. Our Saviour pittied him for his Weakness and Presumption; and withal tells him, though he thought so well of himself then, he would fall the first and the foulest of any; Jesus said unto him, Verily I say unto thee, that Ver. 34.this night before the Cock crow thou shalt deny me thrice. Yet such was S. Peter's Confidence of himself by reason of his present warmth and resolution, that he Replies, with great assurance, Though I Ver. 35.should die with thee, yet will I not deny thee. It was bravely said, and no doubt at that time he meant as he spake. But this Resolution was not peculiar to him; for the rest of the Disciples expressed the same. Likewise also said all the Disciples. Never did Persons seem better resolved than these; there was no Hypocrisie, or False-heatedness, no Artifice or Design in all this; they verily believed themselves, and did not in the least question, but they could as readily die for Christ at that time, as they could live with him. But our Blessed Lord was more sensible of their Weakness, than they were themselves; he knew what a sudden change his Apprehension and Arraignment would cause in their Minds; how their Passions would be too strong for their Resolutions; and they who so lately had declared they would die with Christ, could not have the heart to stand by him: Therefore, although his own Sufferings came on very fast upon him, and seized first upon his Mind, when he said, My Soul is exceeding sorrowful Ver. 38.even unto death; and pray'd in that passionate manner to be delivered, when he fell on his Face and said, O my Father, if it be possible let this Cup pass 39.from me, &c. yet he was so concerned for his poor Disciples that were so little apprehensive of their Danger that they were fallen asleep in the Garden; that in the midst of his own Agonies 40.he rouzes them up, and gently awakes them, for their unseasonable Drousiness, What, could ye not watch with me one hour? and immediately subjoyns this short Exhortation,
Watch and pray that ye enter not into Temptation. From which words, we may consider,
(1.) The Insufficiency of mere present Resolutions without Watchfulness and Prayer.
(2.) The Reason of that Insufficiency from the weakness of the Flesh, joyned with the weakness of the Spirit.
(3.) The necessity arising from hence of Watchfulness and Prayer.
But before I come to these Particulars, it will be necessary to give some account of what is meant by entring into Temptation here; which implies one of these two things: Either,
(1.) That they might be kept from extraordinary Tryals, which seems to be meant in the Lords Prayer, when we say, lead us not into Temptation. For to Tempt in general is no more than to Try; and a state of Temptation is a state of Tryal; to pray therefore that we may not be put into a state of Temptation, is to pray our selves out of this World, which was designed by Almighty God for a state of Tryal in order to another World. Therefore when we pray not to be led into Temptation, the meaning is, that God by his wise Providence would keep us from such Tryals, which according to the ordinary measures of Grace we should hardly be able to withstand. For, although it be possible for those to whom God gives extraordinary Assistance, not only to resist the Temptation but to triumph over it, and to shake off Temptations as St. Paul did the Viper from his hand; on which account St. James saith to such Heroic Christians, My brethren count it all joy when ye fall into divers Temptations. Jam. 1. 2And, Blessed is the Man which endureth 12.Temptation, &c. Yet, considering the frailty of humane Nature, and that God is not obliged to give extraordinary Assistance in difficult Cases, it is a Wise and becoming Petition for us to our heavenly Father, that he would not lead us in this manner into Temptation, or as our Saviour here expresses it, To pray that we enter not into Temptation.
(2.) But because our Saviour very well knew that his Disciples were so suddenly to enter into Temptation in the former Sense; and because it is not fit for us to set Bounds to Gods infinite Wisdom with respect to our Condition, therefore there is a farther meaning in this Expression, viz. That if it seems fitting to him who hath the Power and Right to dispose of us, to single us out for great Temptations, or more than ordinary Trials of our Constancy or Resolution, that then he would give such supplies of his Grace and Holy Spirit as may enable us to withstand the force of the Temptation, so, as we be not overcome by it.
And these two take in the whole sense of this Expression, That ye enter not into Temptation. We are allowed to pray to be kept out of it; but we are bound to pray and to watch too, least we fall by the Power of Temptation, which is then done when the Motives proper to this World prevail over those which relate to another. The Motives of another world are those of a future and eternal Happiness; the Motives of this World are those of present Pleasure, Honour and Riches; and when these come to be inconsistent with our Duty, or apt to draw us from it, they are said to be Temptations to us. For no Sin of it self is a Temptation, but something else to be enjoyed by the Commission of Sin; or which cannot be enjoyed without it. As in the Case here mentioned by our Saviour of St. Peter's denying his Master, there was no Temptation in the Sin it self; for what was there in an Act so mean, so shameful, so ungrateful to tempt him to commit it, but it was the desire of his present Safety, and the fear of running into the same Danger, in which he saw his Lord, which was the Temptation to him. The Sins of Luxury and Intemperance, that of Riot and Drunkenness, of Chambring and Wantonness, Rom. 13. 1….are not Temptations in themselves; but the sensual Pleasure which accompanies them, though it be forbidden, is apt to draw the Lovers of it from the strict Rules of Sobriety and Chastity. It is the love of this World, i. e. of the Riches and Honours of it, which make the sins of Ambition and Covetousness so plausible and prevailing among those who profess to believe another world. Their Souls are like a piece of Iron between two Load-stones of an unequal magnitude and distance; the one is far greater, and hath more force in it self to attract, but it is placed at a far greater distance; the other is much less but very near, and therefore may more powerfully draw, than that which is more forcible but farther off. I do not think, that all those who commit Sin by the Power of Temptation are presently Infidels and dis-believe another world; but, although they do believe the Happiness of another Life, yet it is at a distance, it is out of their view and beyond their apprehension; and therefore doth not work so effectually, as present, visible, sensible Delights do; which have all the advantage of suitableness to our present State, of Familiarity, Nearness, and Insinuation. It is the great Excellency and Usefulness of Faith, that by it we not only believe the things of another world, but that it makes things future to be to us, as if they were present, and things invisible to have such an influence, as if they were visible; and therefore, the Apostle calls it, The substance of things hoped for, and Heb. 11. 1.the evidence of things not seen. Invisible things must have a real Being, before they can be believed; and there must be evidence to the Mind before there can be true Faith; how then can Faith be the Substance and Evidence of things future and possible. I answer, That foreign doth not meerly signifie a real Being in opposition to Fancies and Chimera's; but a firm, solid and permanent Being; therefore things which are passing, even as Time and Motion, are said to be foreign things that had no Consistence or Hypostasis; and being applied to the Mind, it signifies a firm and unshaken Confidence, an inward With respect to another world.satisfaction of the Truth of Divine Revelation, an assured Expectation of what God hath promised; and from hence arises that influence which Faith hath on the Minds of Men, in resisting the Temptations of this World. Therefore the two great Principles which govern Mankind, are Faith and Sense; while they are acted by the former, they are said to resist Temptation; when they are sway'd by Sense as it is opposed to Faith, and includes in it the Motives of this World, then they are said to give way to Temptation, or to be overcome by it. And so I come to consider,
(1.) The Insufficiency of present Resolution, to keep us from the Power of Temptation without Watchfulness and Prayer. It is hard to imagine a greater Instance of a firm present Resolution, than there was in St. Peter and the rest of the Apostles; nor a sadder example of the Insufficiency of it; which ought to make us hear and fear, and not be too presumptuous.
Resolution is certainly one of the best means in the World to withstand Temptations to sin, for it hath these Advantages,
(1.) It keeps the Mind steady and fixed, and therefore prepared to resist a Temptation when it comes. Whereas an irresolved Mind leaves a Man open to the first Assault. It is like disputing in a Garrison who shall Command, when the Enemy is at the Gates. A fixed and settled Mind in Religion is of mighty consequence against all Temptations; for then every thing is in order for resisting when Reason governs the Mind, and the Mind determines the Will, and the Will stands bent and resolved upon that, which upon due Consideration appears to conduce most to our eternal Happiness.
(2.) It takes off the false Colours and Appearances of things; for every thing may be represented plausibly to an irresolute Mind. Temptations to Sin would never be called so, if there were not something tempting in them; and whatever is tempting must have a free appearance in one respect or other; and while a Person is irresolved, he suffers all the force of Temptation to come upon him. But a resolved Mind keeps it at a distance, and so breaks the Power of it; whereas he who lets go his Resolution and treats with a Temptation, is like one who plays with a Tarantula and is bitten before he is aware of it.
But there are two sorts of Resolutions.
(1.) Some that are sudden and made in a heat and passion; without due Consideration and weighing of things; and such as these are of no great force or continuance. And it is often seen that the same heat which caused the Resolution to be made proves the occasion of breaking it, when it is carried another way. The inconstancy of their Temper makes them resolve, hoping thereby to bind up themselves the faster, but Nature and Temptations soon grow too hard for such Resolutions, which are made only by a sudden Passion.
(2.) There are others which are made about Matters of plain Duty, and against known Temptations to Sin; after a due sense of our own Folly and Weakness, and a firm Purpose never more to return to the practise of Sin. And these are Wise and Pious, as well as serious and deliberate Resolutions; such no doubt the Disciples of Christ had, when they left all and followed Christ; besides this sudden Resolution they took up, that they would rather die with Christ than deny him. Yet taking altogether our Saviour tells them, They ought to watch and pray that they enter not into Temptation; and he gives the Reason for it in the following words, The Spirit indeed is willing, but the Flesh is weak.
(2.) In which words he gives an account of the reason of the Inconstancy, and Insufficiency of good Resolutions, viz. that although the Spirit be willing, yet there is something we carry about us, which weakens our best Resolutions, and betrays us into Temptations; our Flesh is weak which being so near us, as to be a part of our selves, makes our Case more dangerous, and enforces the necessity of Watchfulness and Prayer.
But here arises one of the most useful, necessary and important Cases that relates to practical Christianity; which I shall first set down in its full Force, and then endeavour to clear it.
The Case is this; how far, and in what Circumstances the weakness of the Flesh doth lessen the guilt of Sin, which is committed by it?
If it be not an Extenuation of the Sin, why doth our Saviour mention it in such a manner? And if it be, then these Inconveniencies follow;
(1.) It seems to abate the necessity of our Care and Watchfulness, if the Sin be lessened through the weakness of the Flesh, which is unavoidable in this imperfect State.
(2.) It seems to be a fair Plea and Excuse for the greatest part of the Sins of Mankind. For,
(1.) The Original inclination to Sin in Mankind, comes from the weakness of the Flesh; the very frame of humane Nature being such as exposes them to continual Temptations. There is a natural Combat between the Flesh and the Spirit; for the Flesh lusteth against the Spirit, and the Spirit against the Flesh, and these are contrary the one to the other, as the Apostle speaks; and all Mankind find it too true: Now Gal. 5. 17.wherever the Flesh is, there are Inclinations agreeable to it, and these being contrary to the Dictates of the Mind, all the Sins of the Flesh will appear to come from the weakness of the Flesh.
(2.) The frequent Commission of the same Sins will be laid upon the weakness of the Flesh. For the generality of Mankind do not sin out of defiance to God or his Laws, or with an obstinate Resolution to sin; for, they know their Duty, and wish they could perform it; but alas! The Flesh is too hard for the Spirit in them. They have many Convictions in their Minds, many good Purposes, and serious Resolutions at some times; and if they do sin it is not with their whole Wills, for they have great strugglings and checks of Conscience within, even while they commit those Sins. And therefore what can their continuing in sin be so properly attributed to, as to the weakness of the Flesh.
(3.) Relapses into the same sin after Repentance, seems to proceed from the weakness of the Flesh. For he that hath once smarted severely for his Sins, and suffered under the Agonies of Conscience for them; he that hath gone so far, as not meerly to lament his Folly, and to abhor his Wickedness, but to make solemn Vows and Promises, and Resolutions never more to return to the Practice of them; it is hard to conceive, that such a one should fall into his Sins again with his whole Mind and Soul; for the Light of Conscience when it is once throughly kindled, is not easily put out; it is a secret Fire which burns inward, and can hardly be extinguished; and all those who sin against Conscience, the Dictates of their Minds are right while they commit their Sins; and therefore even these Sins seem to be excused by the weakness of the Flesh.
But on the other side, the Scripture is plain and express, that Sins which do come from the Flesh, do exclude from the Kingdom of Heaven. The works of the Flesh are manifest, saith St. Paul, Gal. 5. 19, 20.Adultery, Fornication, Uncleanness, Lasciviousness, &c. Drunkenness, Revelling and such like, which are properly Sins of the Flesh. Of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit 21.the Kingdom of God. And in another place, For this ye know, that no Whoremonger, Eph. 5. 5.nor unclean Person, nor Covetous Man, who is an Idolater hath any Inheritance in the Kingdom of Christ, and of God. Let no man deceive you with vain words; for because of these things comet… 6.the wrath of God on the Children of Disobedience. Would God be so severe, under the Dispensation of his Mercy to punish Mankind, with utter exclusion from Heaven, and eternal Misery for Sins, which came meerly from the weakness of the Flesh? Then indeed there were just cause to bewail the sad Condition of Humanity, born under one Law to another bound, created Sick, commanded to be Sound. But God will vindicate his Justice at the great Day, and Mankind shall be fully satisfied, that none shall be damned for the meer weakness of the Flesh, but for the Sins of their Will and Choice; That, as they had evil Inclinations from the Flesh, so they had good Inclinations from the Grace of God; and the Law of their Minds, ought to have governed and kept under the Law of their Members; that others by the same Assistance which was offered to them, have crucified the Flesh with the Affections and Gal. 5. 24.Lusts thereof; That the Grace of God doth enable them to deny ungodliness and Tit. 2. 12.worldly Lusts, and to live soberly, righteously and godly in this present World; That, if Men do fail of the Grace of God, it is through their own fault; that Heb. 12. 15.those who relapse into sin after Repentance, and escaping the pollutions of 2 Pet. 2. 20.the World, Their latter end is worse than the beginning; and in short, If Men Rom. 8. …3.do live after the Flesh they shall die, but if through the Spirit they do mortifie the Deeds of the Body, they shall live. All which shews, That there is so great a Possibility of fubduing the Inclinations of the Flesh, that if Men neglect it, and give way to the fulfilling of them, this very thing will be imputed to them, as a wilfull and damning Sin.
But here the Difficulty still rises; for Christ supposes that his own Disciples even the most forward, and the best resolved might fall through the infirmity of the Flesh, and they did so, upon no great Temptation; as appears by St. Peter's denying his Master in so dreadful a manner, upon so slight a Provocation as the Damsels saying to him, Thou also wast w…h Jesus of Galilee. Matt. 26. 69.What a mean, low and timorous Spirit had possessed St. Peter at that time? Was this he, who but a few hours before said, That though he should die with him, he would not deny him? Lord? what is Man? Verily, in his best Estate he is altogether Vanity. What? St. Peter deny his Lord, who made that Confession of him which Christ owned was not revealed to him by Flesh and Blood, but by his Father in Heaven, viz. That he was the Christ the Son of the living God? St. Peter? who when other Matt. 16. 16, 17.Disciples went back, said to Christ, Lord to whom shall we go? Thou hast Joh. 6. 68, 69.the words of eternal Life. And we believe and are sure, that thou art the Christ the Son of the living God. St. Peter, who was so forward to defend our Saviour, That he drew his Sword and cut of Malchus his Ear! For him in so little 18. 10.a time after to deny his Lord, not only once but twice, nay a third time, and that with Execrations upon himself! This seems to be a Sin so wilful, Matt. 26. 74.so deliberate, so presumptuous, that if this may be excused through the weakness of the Flesh, what may not? What then shall we say? Doth God put such a difference between Persons, that those Sins are meer Infirmities in his account in some, which would be accounted presumptuous Sins in others? No certainly, God is a righteous Judge; and he is no respecter of Persons, for by him Actions are weighed; he judges things as they are here, and will judge Men according to them hereafter.
Was it, that he repented presently, Ver. 7…. …and wept bitterly? This was a very good Symptom, when he came t… himself so soon, that the Disease was not deeply rooted in him; and that it was rather a sudden Passion which overcame him, than a deliberate and wilful Action; which he shewed most effectually by returning to his Duty, and being more active and exemplary in it. Whereas Judas his Agonies of Conscience, ended in Despair and Self-murder.
But by what certain Rules may we proceed to judge what Sins are Wilful and Presumptuous, and what are Sins of Infirmity, or such as come from the weakness of the Flesh.
We have two ways to judge by,
(1.) From the Nature of Moral Actions.
(2.) From the Scriptures, declaring what Sins are inconsistent with the State of Salvation. For there are two sorts of Infirmities.
(1.) Such as belong to particular Actions.
(2.) Such as belong to our State and Condition.
(1.) As to the Infirmities of particular Actions.
There are three things which do very much alter and discriminate the Nature of Moral Actions.
(1.) The Choice and Consent of the Will.
(2.) The Truce and Deliberation about it.
(3.) The Manner of Committing it.
(1.) As to the Choice and Consent of the Will. Here we are to observe two Rules,
(1.) Whatever lessens the Freedom of the Will before the Act of sin doth lessen the Guilt of it. So that, whether it be ignorance or want of Consideration, or some sudden and violent Passion, as much as it abates the Freedom of Choice or Consent of the Will, so much it takes away from the greatness of its Guilt. But here we must suppose, that which takes away the Freedom of the Will, not to be in it self a sin; for then original Corruption would be an excuse for all other Sins which flow from it. And those who have sinned themselves into a necessity of sinning, would be able to sin no longer; and thus the Devils themselves, and the worst of Men would be the least of Sinners. But setting this aside, the Rule holds good, that so far as our Choice and Consent is taken away, so far the Guilt is extenuated. And from hence sudden and violent Passions, Melancholy vapours, and a disturbed Imagination do lessen the guilt of those Sins which are committed thro' the Power of them; and would not have been committed if the Person had been himself; i. e. capable of judging and considering as at other times.
(2.) The Case is much harder, as to what takes off from the Freedom of Consent in the very Act of Sin. It is true there is not a Fulness of Consent, where there is a Reluctancy of Conscience in the Commission of sin: But here is an antecedent Choice, and that after Convictions of Conscience, and the worst part prevails, only the other is not quite silent, but gives secret Checks, and complains of its hard usage when it cannot overcome. Now in this Case a Sinner is awaken'd, and if he sins it is against clear Light and strong Convictions, and so the Act of Sin is the more aggravated; though there may be more hopes, that the Person may repent, because Conscience is awake in him; as there is of one that is sensible of his Disease, rather than of him who doth not apprehend the danger he is in. Aristotle declares, That all those who are vitious against their Judgments are in a …th. l. 7. c. 78.State of Infirmity; such are not wicked out of Choice, as the rest are; nor so good, as to overcome their bad Inclinations; but they are in a State of War with themselves; sometimes Reason and Conscience prevail, and sometimes vitious Inclinations; and in this Case, the event of the War must declare which is the most prevailing side. But in the mean time, the Case of such Persons is not desperate but very dangerous; and their Sins only shew that Conscience is alive in them but very weak, and gives faint and dying Groans though it be not dead.
(2.) As to time and deliberation about the Act of Sin. If there be a real surprize, i. e. that the Person is not aware, or hath not time to consider what he is to do, he that hath a Mind well resolved, may be betrayed into what he would never have done, if he had time to deliberate about it. And, this was one great Extenuation of St. Peter's Fall; for, from the time of Christ's Arraignment he was in a disturbance, and confusion of thoughts; he was surprized to see Christ carried away in such a manner to the High-Priests Hall; thither he follows afar off; but still remembring whose Servants Ear he had lately cut off. While he was in this confusion and disorder, the Damsels Question so startled and affrighted him, that he denied his Master; and the Fear continuing he repeated that Denial, and added Imprecations to it. But the great Aggravation of the sin of Judas was, that it was not only a deliberate Act and designed Wickedness. And in this respect, David's Adultery had greater Extenuation than his Murder; because many more thoughts went to the Commission of one than of the other; the one being committed of a sudden, the other after great Deliberation, and with much Art and Contrivance. Thus deliberate Acts of Fraud and Injustice, of Perjury and Rebellion, have a greater Aggravation than Sins committed by the force of a sudden and violent Passion. And those Passions which do most hinder Deliberation, do proportionably lessen the wilfulness of the Sin; as sudden Fear, rash Anger and the like. For, Fear betrays the succours which Reason offers; and Anger intercepts them; which storms at the first Assault, and making its impression before Reason takes the Alarm. The Philosopher determines, that it is a worse thing for a Man to be sway'd by his Lust than Ethic. 1. 6. c. 8.by his Anger; because Anger seems to be governed by Reason, but is only too hasty in its Execution; but Lust hath no regard to the Dictates of Reason: and there is less of time and Deliberation, and Contrivance in the one than in the other. But when Anger goes inward instead of breaking forth, when it gets to the Heart, it then degenerates into Malice and Revenge, and then it hath the greatest Aggravations going along with it.
(3.) As to the manner of Committing. If it be committed Presumptuously, it is so much the more aggravated. And that consists in these things;
(1.) The lowest degree of Presumption is, when a Sin is committed of set Purpose; not only with Deliberation but with Contrivance, Design and Resolution. Thus by the Law a Man was said to kill his Neighbour Presumptuously, when he lay in wait to do it. Exod. 21. 14.Thus the Psalmist opposes presumptuous Sins, to those which are committed through Ignorance or Inadvertency. And where there is a Will bent and set Psal. 19. 12, 13.to commit Sin, there must be an inward and secret Contempt of God and his Laws; as Nehemiah expresses the presumptuous sinning of their Forefathers, Neh. 9. 16, 17.They dealt proudly and harden'd their Necks, and hearkend not to the Commandments, and refused to obey. So that where there is obstinacy and wilful Continuance in Sin, there Men are said to sin Presumptuously.
If it be done with open Contempt and Defiance to God and his Law. This the Scripture calls sinning with a high Hand; and such who do, are said Numb. 15. 30.to reproach the Lord, and to despise the word of the Lord. This, saith Maimonides, More Nevoc. p. 3. c. 41.is beyond sinning out of Inclination, or from the Power of evil Habits or Custom; but it is with a malicious Design, to bring the Law of God into Contempt and Dishonour. And this in respect of the Gospel, is the sinning wilfully, which the Author to the Heb. 10. 26.Hebrews speaks of: whereby they tread under foot the Son of God, and count the Blood of the Covenant an unholy thing, and do despite to the Spirit of Grace: Which implies a malicious Design to reproach the Gospel.
(2.) As to Infirmities, with respect to our present State; the meaning is, what those failings are, which are consistent with a State of Grace and Salvation now under the Gospel? To resolve this, we have but one certain Rule, that is, whatever failings are consistent with the Terms of Salvation, are allowed for Infirmities by the Gospel: And so Infirmities are opposed to such Sins, as put those who commit them out of the State of Grace and Salvation. If God were so strict under the Covenant of Grace, as to require perfect and unsinning Obedience, there could be no allowance for Infirmities, because even those are a breach of the Law of God, and a Deviation from a perfect Rule: And if God should be exact to mark all Irregularities; or whatever is done amiss, Psal. 130. 3.who can stand before his Tribunal? The best Men in the world have reason to pray with the Psalmist, Enter not into Judgment with thy Servant, for in thy 143. 2.sight shall no Man living be justified. For if God were so severe to make no Abatements for Failings and Imperfections, it were impossible for Mankind to be saved. But what then doth the Gospel mean with all its Promises of Salvation, and the hopes it gives of eternal Life? If Christ's own Disciples were in a State of Salvation, there must be an allowance made for Infirmities and Imperfections, which we find them often charged with in the History of our Saviour. What meant their vain and eager Disputes about Superiority and Pre-eminence, and that at the most unseasonable time when they were at Table with him, just before his Suffering. Lord? what a time was this, for them to contend, who should be accounted Luk. 2…. 2….the greatest! What meant that passionate Zeal in James and John, to call for Fire from Heaven to consume the Luk. 95. 4.Samaritans, when they knew it was not a particular dis-respect to our Saviour, which made them so rude, but the common Quarrel between the Samaritans and the Jews? How many Errors and Mistakes were they liable to, even while our Saviour taught them, and those about very weighty Points, as the Nature of his Kingdom, the necessity of his Death and Resurrection? What Fears and Dejections, and disorders were they all under upon our Saviour's apprehension, though but a little before they had all resolved to die with him, rather than forsake him?
What was there now under all these Infirmities, which made these Disciples to be in a State of Salvation? Nothing certainly, but their hearty and sincere Love to Christ, which they manifested before by their constant adhering to him; and afterwards by continuing to serve him. So that our Rule in this Case is, That whatever is consistent with the Love of Christ, and with a sincere and constant endeavour to do his Will, will be allowed for Infirmities under the Gospel; i. e. for such Irregularities which are consistent with a State of Salvation.
To make this Rule more useful, we must consider,
1. What Failings are not consistent with it.
2. What sort of Failings are consistent.
(1.) What Failings are not consistent. And those are of three kinds.
(1.) Such as come from an habitual Carelessness; or a general Neglect of our Duty, with respect to God and another World. When Persons do not regard what Duties they omit, or what Sins they Practise, it is impossible they. should have any true Love to God, or to their own Souls. For the first thing which springs from thence is a Care to please God, without which there is no Salvation.
But there are too many in the world, who regard no more than how to live easily and pleasantly in it, a fair Estate and Reputation, and therefore avoid great and scandalous Sins, and the gross Neglect of God's publick Worship; but never mind inward and secret Sins, such as evil Habits, the violence of Passions, the vanity of their Minds; being carried away with the pleasing Temptations of a deceitful World, without serious considering, or looking into their own Temper and Disposition; which may be very vain and sensual, and therefore unfit for Heaven, though they be not remarkable for Profaneness, or any gross Impiety: But the Gospel requires a spiritual Temper, and Disposition of Soul to qualifie Persons for Heaven; and where ever that is, there will be a constant Care to avoid being overcome by the Temptations of an alluring and sinful World.
(2.) The habitual Practice of any known Sins, such I mean as the Scripture saith, Those who commit them shall not inherit the Kingdom of God. And as to these, St. James his Rule is, Whosoever shall keep the whole Law, and yet offend in one Point he is guilty of all.Jam. 2. 10.
This seems to be very severe Doctrine now under the Covenant of Mercy; but we are to consider, that by one Point he doth not mean any one Act of sin; for he saith afterwards, That in Jam. 2.many things we offend all; but he means any one sort, or kind of known Sins. It was a common Doctrine among the Jews, that if a Person were remarkable for keeping any one Precept of the Law, especially such as respected God and his Worship, that would make amends for all the rest; and this was the true Reason, why the Pharisees made long Prayers, and yet devoured Widows Luk. 20. 47.Houses; for they thought the Duties of the first Table would excuse the neglect of the other. But S. James saith, If a Man keep all the rest of the Law, and yet allows himself in the wilful breach of any one Point, that implies such a Contempt of the Lawgiver, as renders him as obnoxious to Divine Justice, as if he had broken the whole. But here, a great difference is to be made between a single Act committed through the Power of Temptation, against a contrary habit of Vertue, and the habitual Practice of known Sins. It is possible for a sober Man to be surprized into an Act of Intemperance, and to be overcome by the strength of Wine; but see the difference between such a one, and one that hath a habit of Intemperance. The one goes on in his Course, and hath lost the very Sense of his Sin, and the Power of resisting it, and by degrees thinks he cannot live without it; the other looks with Indignation upon himself for his Folly; he repents presently, and resolves to avoid all occasions of being guilty of the like Folly. And the same holds as to other Sins; if Persons do love God and their Souls, and be overcome with Temptations, they presently repent with great Sincerity, and return no more to the Practice of it.
(3.) All Acts of known Sins presumptuously committed, are inconsistent with a constant and sincere Endeavour to please God. Where there is true Friendship among Men, it is not presently broke by every Neglect, or sudden Heat and Passion; but if a Man sets himself with Study and Deliberation to affront another, that is a reasonable Cause to break off any Pretence of Friendship, because such an Action was not consistent with the love of a Friend; so it is with notorious Sins committed wilfully and deliberately, notwithstanding all the Motions to the contrary from God's Honour, and Justice and Soveraignty; and from the Commands and Threatnings of the Gospel; these are inconsistent with being in a State of Friendship with God, which is all one with a State of Salvation. Not, that all who commit them, must immediately or necessarily be damned for them; but tho' hereby they renounce any Title to Friendship with God, and all their hopes, as long as they continue in such a State without true and hearty Repentance, are vain and groundless. And to entertain such hopes notwithstanding such sins, is properly the Sin of Presumption: which is Confidence of anothers Favour without any Reason for it.
(2.) By these, we may now easily understand what those Failings are, which the Gospel allows for Infirmities; viz. such which are unavoidable by us in this imperfect State, notwithstanding a constant and sincere Endeavour to please God by doing his Will, God knoweth our frame and remembreth that we are but dust. Psal. 103. 14.Not meer Dust, for then, it were to no purpose to take Care to save our Souls; but a Mixture and Composition of dull, heavy, lumpish, Matter, and a sprightly, vigorous, active Soul, which grows uneasie by being fettred and clogged, and distracted in its best and freest Motions by it. The Soul can hardly raise it self above this Region of Darkness and Temptation, and attempt a Flight towards the State of Serenity, and Happiness above, but it is pulled down by that weight which hangs upon it, and diverted by the various and restless Impertinency of wandring Imaginations. The most watchful Mind cannot prevent all the disorders of a roving Fancy in the midst of our more serious Devotions. If we set our selves to fix our Minds upon the best Objects, and to prevent any wandring thoughts, the Success seldom answers our Design, and our thoughts are gone before we are aware of it. Our Minds are like a Ship tossed upon the rowling Waves; but although we cannot hinder their unequal Motion, we may steer their Course to the Port we aim at. But beside the Extravagancies of Imagination, our Desires are hard to be kept within their due Bounds; there are many Failings in our best Duties great Coldness and Lukewarmness at least in our Devotions, and yet too great Proneness to think well of our selves for them, though God knows our Omissions and Neglects are so many, and those we do perform are so mean, and slight, that we have more cause to pray to God to forgive, than to hope he will accept our mean Performances. But yet I do not say our best Actions are Sins; for there is a real difference between Actions imperfectly good, and morally evil; in these, the Substance is bad, but in the other, the Acts themselves are good, but only lessen'd by the manner of doing them. And to these Failings in our best Actions, we must add the great unevenness in our Tempers; the Inconstancy of our Resolutions; the uneasiness of our Minds, under the Troubles of Life arising from want of due Resignation, and Submission to the Will of God; the many secret lurking Passions within us, which are called the Motions to sin; and S. James styles, The lust which conceives and brings forth sin; and St. Paul, Jam. 1. 1…. Rom. 7. 23.The Law in our Members warring against the Law in our Minds, which may give a great deal of disturbance where it cannot prevail. It is a sad thing to read the Complaints of such Persons, as Greg. Nazian deCal. vit. Bar. A. 389. n. 13.St. Gregory Nazianzen, and St. Jerom about the inward Motions to sin, after an Age spent in Mortifications; and when their Bodies were wither'd with Age, and broken with Diseases and hard Usage. But there is a greater Instance than these of St. Paul himself, who after all his Perils by Land and by Sea, after all his Watchfulness and Fastings, and Prayers, yet he was forced to keep under his Body, and to bring it in Subjection; lest that by any means, saith he' 1 Cor. 9. 17.when I have preached to others, I my self become a cast-away. But still there is a great difference between pursuing the things of the Spirit, with the Reluctancy of the Flesh, and pursuing the things of the Flesh, with the reluctancy of the Spirit; the former shews only the Motions of the Flesh, which being subdued are but Infirmities; but the latter do not cease to be wilful Sins, tho' there be inward struggling in the Commission of them; and the prevailing Party ought to give the Denomination Rom. 8. 5.to the Person, whether carnal or spiritual. For, They that are after the Flesh do mind the things of the Flesh, but they that are after the Spirit, do mind the things of the Spirit. And according to the great Design and Tenour of our Lives and Actions will be our Character in this World, and recompence in another. Nothing now remains, but to conclude with recommending to you the Duties of Watch…ulness and Prayer.
(1.) Watchfulness; which is a constant Care of our selves and Actions. We walk as it were upon Precipices, and therefore had need to look to our standing, when we see Persons falling on every side. There is no force indeed in our Case, because we are in a State of Trial; but we live in the midst of Snares and Temptations, and Sins which do so easily beset us, that we cannot walk one step in our way without Danger; and therefore there is continual Reason for Watchfulness. But that is not enough: For,
(2.) We must add Prayer to our Watchfulness. Otherwise, our Presumption of our own strength may make us fall, God will have us owe our standing to his Assistance, which he hath promised to give upon our earnest Prayer to him for it. No Duty more proper for us in this State of Temptation; no Duty more effectual for obtaining suitable Supplies for our present Necessities; where a Man falls by Temptation, Matt. 7. 7, 8, 21, 22. Mark 11. 24. Joh. 16. 24. Jam. 5. 16. 1 Pet. 3. 12. 1 Joh. 3. 2…, 5. 14. Jam. 1. 12.St. Chrysostom saith, it is because he knew not how to Pray. For Prayer, when duely performed, not only diverts, and raises and composes the Mind, and so breaks the force of a present Temptation; but when a close Siege is laid, it keeps the Passage open for Supplies from Heaven, and brings down those Supports which may enable us so to endure Temptation, that when we are tried we may receive the Crown of Life, which God hath promised to them that love him.