Some Pious Treatises, Part 7
Motives to will what is good.
1. The excellency of the thing offered or proposed. Christ is good, and the Law good, Rom. 7.14. better then gold, yea, then fine gold, Psal. 19. If I should propose inheritances, riches, honours, and bid you chuse these, every man would be ready to chuse. O these are not to be compared with spiritual things, to have the heart brought into an universal conformity to Gods will, that the soul says, Father, not my will, but thine be done. Is not this an excellent object?
2. The freedom of will which believers have in the very first act of believing. Hence the Scriptures warn us to yeeld unto God when he calls us, to open to him when he knocks at our hearts, Apoc. 3.20. And else why should the Prophets and Apostles so tax us when we do not consent? Joh. 5.40. Luke 19.27. Ezek. 33.11. These three places, and many other, signifie, that the very consenting or working, the foreign consentire or respuere, the non consentire, non respondere, non operari, are acts of the will of man, working after its natural motion; onelyonly when it doth well, it comes from grace; and when it resists good, it comes from corruption. The threatnings, promises, and precepts, signifie the same to us.
Indeed, before grace came to us, we were not onelyonly like the wounded man that betwixt Jerusalem and Jericho was wounded, and left half dead, Luke 10.30. but we were whole dead, Eph. 2.1. The soul was like a man in fetters: the Understanding was chained up in blindness, and the Will in rebellion: but now, we being enlarged, are made able to run, Psal. 119.32.
3. Christ wills good always, Joh. 8.29. & so do the Angels, Psal. 103.19. and so shalt thou in heaven: learn to will it here on earth.
4. It's the badge of a natural man, to have the will bending to evi…, Psal. 66.18. 2. Tim. 2.26. led captive by h…m at his pleasure: if the devil please to use them for pride, whoring, &c. they must do it. Even as a servant doth his masters will, so must they do the will of Concupiscence, Rom. 6 19. Job 15. drink iniquity like water: they have such a will for sin, that it is as their sleep, meat and drink. Prov. 4.16, 17.
5. The clear light which the understanding hath of good. It's sad to see, that when there are glorious truths in the understanding, yet, out of a love of lust, and lothness for to undergo the cross, men chuse not according to them; so that light is come, (Joh. 3.20.) and yet man love darkness. In the days of the Prelates, many were enlightned to see their corruptions in Worship; yet chose not according to it: and to dawb over the matter, they found some witty distinction. There's no natural man, indeed, chuses according to the light which he hath, but withholds the truth in unrighteousness. But Christians must take heed, Joh. 15.22. This takes away all cloke from you, and will ser e to justifie God's damning of you, That you saw good, and did not embrace it.
6. All the glorious shews and garnishes, which inwardly delude our selves, or outwardly delude others, are nothing, unless we finde the bent of our will for good. That they have every mans good word, That they lead ci…il li…es; nay, have a profession of Religion; They practise duti…s of Religion in their families, Able perhaps to discourse of any point of Religion, yea, to pro hesie, as Balaam, an… those M…tth 7.22. They frequent pub…ike Assemblies, and do not a little rejoyce in the notions there delivered, and perhaps reverence the Preacher that deli…ered them; yea, and perhaps the Ministers all about, and godly people too, have a good esteem of them: nay, perhaps as the stony ground, upon some taste of the powers of the world to come, thou hast some joy in the good things thou hearst of, as they are good in themselves, though not as they are thine, as the stony ground had. Nay, if for the performance of some of the aforesaid things thou hast suffered some kinde of persecution; yet, if the bent of thy will be not really for good, thou dost but complement with God, as a woman doth with a man that comes a suiting to her; she makes him good chear, lodges him in the best chamber, gives him courteous language; but all this while, denies her will and consent unto him in marriage. These glorious shews are like unto a dead carcase which is stuck over with many sweet flowers, and hung about with many goodly jewels; yet, wanting the soul, is but a dead carcase. So all these glorious things forenamed may commend us to men; but we are not accepted with God, till the Will be wrought on for whatsoever is good.
7. The willing of good which is in regenerate men, is in Scripture made a touch-stone of their sincerity and good conscience: see 1 Chron. 28.9. Serve the Lord God with a perfect heart and willing minde. Heb. 13.18. We trust we have a good conscience in all things, willing to live honestly. All metals ha…e their Touch-stone; Arts and Sciences have their Rules and Prin…iples to prove them. This is a rule to prove a perfect heart. Neh. 1.11. The Apostle in this Chapter had still this, as a comfort of his uprightness. vers. 17, 18, 21.
So that look as in natural men there is a willingness to gratifie men in their wills, Foelix was willing to shew the Jews a pleasure, and left Paul bound, Act. 24.27. & 25.9. And the people of Israel walked willingly after the commands of Jeroboam, Hos. 5.11. And Herod was willing to grant his Neece her demands, Mar. 6.22. so contrarily, the wills of sincere Crhistians are for good, 2 Cor. 8.5.
8. Those that have their wills for good, shall have the good which they will. Psal. 81.10. Open thy mouth wide, and I will fill it, i.e. the mouth of the will, Apoc. 22.17.
It's the torment of the damned in hell, that they shall never have their wills; for they would come out of torment, but they never shall: but Gods people alwaies have their will, because they bring their wills to God. Wilful men talk much of their wills: My wi…l to me a kingdom is, though none are more crost in their wills then they; but none save Christians have their will.
Object. But Christians Object, They would fain get power over corruption, that the fountain of original sin might be dried up; and they would fain have their heart wholly subjected to Gods law, and fain be in heaven.
Sol. Christians shall have these good things, and all other good things which they will, in Gods measure, and in Gods time, and so far forth as God sees it good.
9. The commanding power which the will hath over all the faculties and members, if that be gained to good, the tongue will speak of it, the ear will hear, the hand work, the desires and affections long for it; it's like some Garrison that commands the Country about.
The fourth Use of trial whether you will good aright.
1. By the readiness and nimbleness we have in doing good, 1 John 5.3. the yoke of Christ is easie to those whose natures are regenerate: if it be to shew mercy, he can do it cheerfully; if it be to pray, he can rip up his heart bleedingly; if the Church be in distress, he can sympathize feelingly; as it was with the Centurions servants, Mat. 8.9. Goe, and he goeth.
2. When we do good with a love to it, Prov. 21.15. It's a joy to the just to do judgement. Psal. 40.8. I delight to do will. Carnal men do many good action, which might befit a Saint of God, nay an Angel of heaven; but they love not the good they do: shame of the world, cry of conscience, apprehension of death, sets them a doing it.
3. When we disallow the evil we do, not onelyonly because the natural conscience condemnes it, but from a new principle whereby the will and the law closes together; as in Paul here, Rom. 7.15, 16.
4. When ordinarily and usually the will stands averse unto contrary commands, as a servant doth unto the commands of those that are not his Master, especially when it is commanded by secret sins, Levit. 19.19. Gen. 39.9. and by small sins. He that truely makes conscience of a little sin, doth much more make conscience of a great sin: so when the soul stands averse to sins of calling, sins of the times, which carry little or no dis-esteem, by reason of their commonness.
5. When in case of falling into any sin, thou art unquiet till thou hast recovered thy self, and returned unto thy wonted obedience; as the point in the compass rests not till it come to the North: so David, Psal. 51.10. Psal. 38.3. David had no rest in his bones, by reason of his sin: wicked men decline from good by degrees, and never be disquieted with it.
6. When a man wills good, notwithstanding loss of enjoyments, and proposal of sufferings, Mat. 16.24. Moses, Heb. 11.25. such a soul is willing to go thorow fire and water to do his duty. Act. 20.22, 23, 24. there were many troubles like to come upon him, as bonds and afflictions, vers. 23. and other troubles which he knew not of, vers. 22. but none these things move me, &c. when duty to God bindes me, Many men that think their wills are for God, do their duty with this secret limitation, So far as it shall be free from personal danger: if there be danger, they fall off, like Henry the fourth, that told Beza, He loved to put no further to sea, then he could put in again in case the storm should rise.
We come to the second part: Evil is present with me.
The word is foreign, lies by me, or is neer upon me, or is adherent to my best actions.
Observ. Though regenerate men have a will to good, yet is there a remaining principle of corruption, which is cleaving unto them in their actions and services, even when they will good. Gal. 5.17. Rom. 7.15, 16, 17.
Now to understand this, consider, 1. That it is of sin in the reliques, not in the reign. Rom. 6.14. 2 Pet. 2.19.
2. Though these reliques of corruption do cleave to a regenerate man in his actions and services, yea, to his principal faculties, as his will, &c. yet his will doth not cleave unto them.
Reas. 1. Because God hath no… appointed an utter abolition of sin till death. God doth with his people, as he did duplicate page duplicate page with Israel when he brought them into Canaan, he would not cast them out all; nor could the tribes of Manasseh and Ephraim, Zebulon and Asher, cast out the Canaanites from among them, onelyonly they made them to become Tributaries unto them, Judg. 7.27, to 36. so we cannot altogether cast out the remaining evils in us, onelyonly they become subject unto the prevailing principle.
God will in the mean time have these reliques of corruption left in us, 1. To exercise our graces, as faith, repentance, self-denyal, which are stirr'd up by the opposition of the contrary.
2. That we might long to be dissolved from this body of sin, and have a full deliverance, Rom. 7.23. Phil. 1.23.
3. That God may crown the conquests of his Saints in heaven, Apoc. 2.17.
2. Reas. Because mortification is onelyonly in part in this life: it is indeed in every part, 1 Thess. 5.23. as health is in a man that is begun to recover out of sickness; health is in every faculty and part, yet is there some reliques of his disease, though the state of health get ground of the state of sickness.
3. It appears from the contrary motions of the will; for the will cannot fight with it self, about the same Object, and be distracted into contrary parts; were it not that as by the habits of grace it's inclined to good; so by the reliques of sin it is driven to evil.
4. It appears from experience, in that we finde an adherency of corruption, 1. In things pertaining to God. 2. To our neighbours. 3. To our selves.
1. In things pertaining to God, as 1. In assenting to believe, we are ready to draw a model of God according to our conceptions, not according to his nature: so in believing the attributes of God, corruption cleavs to our belief of his power, Numb. 11.21, 22. so to the belief of his promise, Gen. 18.13, 15.
So in the belief of the Trinity, the creation of the world, the incarnation, death and resurrection of Christ, the last judgement, the resurrection of the dody, faith and unbelief is mixed in the same soul: Mar. 9.24. his tears and confession shews his faith, and his questioning, If thou canst do any thing, shews his unbelief. So the Thessalonians, their faith stood in need of perfecting, 1 Thess. 3.10. What questionings had Asaph? Psal. 77.8. Many that think their faith strong, were it assailed with tentations, either to forsake enjoyments, or to endure suffering, they should see the weakness of it.
2. In practice: What weariness in holy duties! in prayer, &c. Isai. 43.21, 22. So look in duties of the first Table: in our love to God, how doth self-love, love of the world, and pleasures adhere! in speaking of God's Name, what a want of reverence! &c. what excursions in prayer! what by-ends in following our calling! Rust not onelyonly comes upon iron, but even upon purer metals, gold and silver: corruption not onelyonly hangs on wicked men, but even on the Saints.
So in duties of the second Table. I might go thorow every Commandment: self-love is mixt with love of our neighbour, pride with humility, hypocrisie with sincerity, distrustful fears of poverty, in exercising acts of liberality.
Use 1. for Inform. What a mischief the sin of Adam hath brought into the world: That there's no way to root it up totally, so long as we live here. It's like a tree; though you cut off the branches, it will grow again; though you cut it down, it will sprout again, till the root be quite dried up. James 3.2. In many things we sin all. Look as it is with a Patient that hath r…cei…ed some deadly wound, he is forced to lie under the Sur…eons hands, perhaps many months, that he may be cured: so it is with us; we have received a dead…y wound, and we m…ie under the hands of the good Samaritane to be healed, Luk. 10.33. and yet till death come, we shall never be perfectly cured.
2. Inform. How far man is swer…ed from the state wherein he was created: all the powers of the soul were then made …ai…, Eccles. 7.29. The sensiti…e appetite was subject to the minde and will, and both of them to God, Gen. 1.27. We were then in Gods image, and could have done his will as perfectly as the Angels. But now, not to speak of unregenerate men, who drink iniquity like water, even regenerate men have corrupt dispositions hanging upon every faculty and every action.
But if corruption do cleave to regenerate men thus, wicked men may object, What are Gods children better then we herein?
Sol. Corruption in wicked men, possesses all the powers of their soul peaceably, Luke 11.21. but in regenerate men there's still a principle to oppose it, and to combat against it, Gal. 5.17. Hence, Rom. 7.23. Grace and Corruption are compared to two Duellers, one of which fights against the other.
2. Corruption in unregenerate men, hath the guilt of eternal death joyned to it; but in regenerate men, that groan under it, the guilt of it is taken away. Rom. 8.1. after he had set down the combat and the complaint of the regenerate man, he addeth, There is THEREFORE no condemnation to them that are in Christ Jesus. Hos. 13.14. Rom. 8.3.
3. Corruption in wicked men is easie, and no burden; as the elements in their proper place are not ponderous; as a million tuns of water in the sea is not ponderous; but if you take a bucket-full out, it weighs sore. Fools make a mock of sin, Prov. 14.9. and it's an abomination to them to depart from evil. Prov. 13.19. Prov. 15.14. The mouth of their will feeds on folly: but in God's children it's an heavie burthen, Psal. 38.4.
2. Reproof of the Papists, who teach, that inherent righteousness doth altogether expel original sin. We finde it otherwise,
1. By experience, That we, when we are most holy, have corruptions to combat with; as distractions, deadness, forgetfulness of good, security, &c.
2. By the complaints that sundry of Gods people have made. Isai. 64.7. they complain of their dead-heartedness, in that they stirr'd not up themselves to turn away God's displeasure. Nehemiah, chap. 1.6, 7. yet, vers. 11. he counts himself one of Gods servants, that desires to fear Gods name; yet he saith, I have sinned. So for their despondencie of spirit. Psal. 43.5. for their watchlesness, Cant. 1.6. so Agur, Prov. 30.2, 3. how inclining was Paul to privie pride, 2 Cor. 12.7. and how doth he pray against it? Job 40.4. though a perfect man, chap. 1.1. 1 Cor. 9.27.
3. By plain Scriptures, Isa. 64.6. there were filthy rags among their righteousness: 1 John 1.1. the Apostle speaking of all regenerate men, saith, He that saith, he hath no corruption, is a lyer. He that is in Christ not onelyonly by visible constitution, as Joh. 15.2. but even by mystical union, stands in need of purging. Every branch in me that beareth fruit, he purgeth it, that it may bring forth more fruit. Therefore there is somthing in such that needs purging, 2 Cor. 4.16. Our inward man is renewed every day.
4. Rom. 7.18. Paul distinguisheth grace from nature, not the soul from the body; else he had not spoke truth, saying, In my flesh dwels no good thing.
3. Exhort. To be humbled, that there is such corruption cleaving unto us, so that we may cry out as the Leper, Levit. 13.45. Unclean, unclean, unclean, in prayer, in hearing, reading, in buying, selling, eating, drinking, &c. Oh what carnal reasonings against clear truths? what resistance of holy motions, secret pride, &c? As it is in some childing women, though good wholesome food be proposed unto them, yet have they a vehement longing desire after some slibbersauces not fit for the life of man: so though goodness be set before us, yea, & the will chuse it, yet something hangs back, something would carry us from the fountain of living waters to broken cisterns, Jer. 2.23. When a holy command is named, the unregenerate part of the will hangs to the contrary.
When any thing is to be done or suffered for God, corruption still presents the contrary; if we be to chuse any of Gods waies, corruption (like weights or fetters upon a man going to run) hangs upon the will to pull it back.
If a man had the pox or some scurff all over his body, every man would blush and be ashamed of it: how much more strive to be abased in the sight of God and conscience, that there are so many corruptions cleaving to thee, and defiling not thy body, but thy soul, and the principal powers thereof! as,
1. The understanding full of curiosity and vain thoughts.
2. The will is distracted into contrary parts, and ready to hang after evil.
3. In the sensitive appetite, whereby, however good be known by us in the understanding, yet the concupiscible faculty longs after the contrary.
Many of Gods people hence in their private closets, sit wringing their hands, pouring out tears, and sighs, and groans, in respect of this adherent corruption; and so much the rather, because it doth so easily beset us, Heb. 12.2.
4. In the conscience: It let's us go on in dead works, when it should accuse us; Heb. 9.14. and often when it should excuse us, it doth through needless scruples accuse us, Rom. 14.2.
Grounds of humiliation under this adherent corruption.
1. The example of the Saints: Abraham calls himself, dust and ashes, Gen. 18. Hezekiah was humbled under the relique of pride and unthankfulness, 2 Chron. 32.25, 26. Paul groans under it, and calls himself a wretched man, Rom. 7.24. Bradford from the remainders of hyporcrisie, calls himself a very painted hypocrite. Job abborr'd himself in dust and ashes for the reliques of his impatience, chap. 42.6. Isaiah was a holy man, & yet he saith, Wo is me, I am a man of polluted lips! Isai. 6.5. And Ezra from the sight hereof confesses against himself, as if he had been the grossest sinner in the world, Ezra 9.6. David, Psal. 130.3. vers. 1, 2. The Prophet had desired God to be attentive to his prayer; saies God, Thou art a sinner full of inherent corruption, cleaving to thy prayer, and to all thy services: to which he answers, vers. 3. If thou, Lord, shouldst be extream to mark what is done amiss, who shall stand?
2. The exceeding filthiness of it,
1. In …hat is take occasion from the very command to transgress, v. 8. as in an Antiperistasis, the more intense the cold is, the more the heat puts forth it self; so the more the law keeps in corruption, the more it rageth; as an angry dog, the more he is resisted, the more curst he grows: see Rom. 7.13.
2. In that there's no good thing in this unregenerate part. Rom. 7.18. I know that in me (that is, in my slesh) dwels no good thing. In the very devils there's some good, as their power, and their nature, which they have from God; but their will is from themselves: but here's nothing good.
3. In that it maintains a constant war against the contrary principle of grace, vers. 23. So that the Saints of God are forced to fight with it from day to day, 1 Cor. 9.27.
3. Ground. The close adherency of this corruption: It is not onelyonly cleaving to every faculty, but to every grace; faith and unbelief, hope and despair, self-love to the love of God, where they contend together like light and darkness in the same horizon, or like heat and cold in the same water, or like health and sickness in the same body.
4. The continual disabling of us from doing the good that we would do, Rom. 7.18. To will is present, but how to perform that which is good, I finde not; if we call upon God, how doth it carry the heart out in fruitless excursions? if we would meditate, how doth it present unholy and vain objects to us? if we are put upon the doing or suffering any thing for good, how doth it put us upon by-ends? It's like a sickness that accompanies a natural body: when the sick man thinks to eat, meat is brought to him, but he cannot; he thinks to walk, but his sickness disables him: he walks a turn, but lies down again.
2. Use of exhort. To endeavour the subduement of the remaining adherent corruption, that doth thus cleave to us… two Grounds hereof.
1. It takes away our comfort in respect of the measure of it. When David was drawn away with his lusts and remaining corruption, it kill'd his comfort, Psal. 51.8, 12. How oft do these remainders cause the soul to question its estate: Am I God's, or no? is not this evil I do a reigning sin in me? So Peter after denial of Christ, he had no comfort, till Christ was fain to appear unto him after his resurrection. Saies the soul, I have prayed, but Oh the by-thoughts in it! I have shewed mercy, but Oh the smister ends in it! I have owned Gods cause, but how little have I done it unto God? I have been a Preacher thus long, but how seldom have I preacht unto God!
2. It is ready treacherously to betray us to Satans tentations: it's like a traiterous Governour in a Garison. So Davids pride betrayed him to Satan, when he provoked David to number Israel, 1 Chron. 21.1. As Dalilah did with Sampson, pleased him a little, that she might deliver him to the Philistines; so the flesh pleases us, that it may treacherously betray us to Satan. 2 Cor. 2.11. he bids the Corinthians forgive the incestuous, lest Satan get an advantage: for we are not ignorant of his devices; so that as soon as a weakness is in a Christian, Satan gets an advantage by it, 1 Cor. 7.5.
Now the tentations of Satan whereto remaining corruption betraies us, they are,
1. Tentations to sin: So the corruption in Peter betrayed him to Satans suggestion, Mat. 16 when Peter being moved thereby, he counselled Christ to save himself.
2. Tentations to discouragement: When corruption breaks out in pride, and worldliness, and hypocrisie, and self-love, and inordinate affection, &c. Satan will discourage Gods servants, and tell them, They will never be able to hold out to the end; but either persecutions or sufferings on the one hand, and the loss of some earthly enjoyment, or the strength of some corruption, will prove their unsoundness; and Satan takes advantage of their infirmities, to make them conclude they have no sincerity, no truth of grace in them.
Means to subdue the evil that cleaves to us.
1. Complain against thy self: Lord, I have so much pride, such passion and frowardness, so full of carking cares, dejecting sorrows, despairing fears, 2 Cor. 12.7. when pride, the messenger of Satan, which he suggests from revelations, (as indeed In tentationibus carnis semper est aliquis consensus, saith Durandus) Paul falls to prayer again and again; he besought the Lord thrice that it might depart from him: in the end, God answers his prayer thus; My grace is sufficient for thee. All that are weary, Mat. 11.28. are bid to come to Chri…t: now he that complains against himself, is weary. God sometimes defers to hear these complaints, but it's onelyonly that these infirmities may be more odious to the eye of conscience, & that we may the more value the deliverance from them, when we obtain it. Psal. 51.10, 11. David complained against the uncleanness and crookedness of his own heart, though Nathan had told him, God had pardoned his sin. Isai. 63.17. How did Gods people complain of their own hardness of heart! for they were believers, vers. 16. So David also complains of himself, for a mis-apprehension of Gods providence in the dispensation of earthly things, Psal. 73.21, 22.
2. Draw by faith healing power from Christ. Hos. 14.4. He that when he was on earth heal'd blindeness and deafness, can he not now in heaven heal these? Isai. 35.5. Look as the wound draws a healing power from the medicine; so should we, being compast with remainders of sin, draw healing from Christ against the remainders of malice, Luke 17.5, 6, &c. we being by faith joyned to Christ, 1 Cor. 6.17. and made one Spirit, shall from this Spirit receive healing power; onelyonly we must excite and actuate our faith, if we mean to have power from Christ derived to us.
3. Watchfulness: When an army knows that they have not onelyonly an enemy lying close against them, but even within themselves, they had need watch: this is our case: we have the flesh within us, in prayer, hearing, reading, to carry us to distraction; in suffering, ready to save our skins, though with loss of conscience; in works of mercy, to carry us to vain-glory; ready to carry the eyes to lustings, the ears to listen after unclean things, our taste to excess Prov. 23.1. had we a pilfering servant, we would ever and anon have an eye upon him.
4. Apprehend God's all-seeing eye, Heb. 4.13. how he sees every stirring of corruption in thy soul. This did greatly awe the remaining corruption in Job's heart, chap. 31.1. compared with vers. 4. When inordinate affection springs up, say, Soul, darest thou do this, when God looks on? Say as Solomon, Prov. 5.20, 21. The thinking that God sees not, hath been a principal means to strengthen corruption. Job 22.12, 13, 14. Ezek. 8.12.
5. Be perswaded of the exceeding sinfulness thereof: see it, in that it takes occasion to work sin and death, even by that which is good, Rom. 7.8, 13. Besides experience, which is much herein, we stand in need of the Spirit to convince us hereof. 2. In that it gives all advantage to Satan: Satan could have had no power against Ananias, to fill his heart, Acts 5. nor against Judas, to enter into his heart, Joh. 13.2. much less with D…vid, to have numbred the people, had it not been for this in-dwelling sin. Hence Gods people, in their confessions, never once mention Satan, but onelyonly this corruption, Psal. 51.5.
4 Use, to God's people, that still finde this corrupt principle assailing them from day to day, even when they will good: thus will it be in regenerate men, even when they have a will to good. Thus was it in David, Psal. 143.2. and 130.3. It should be a matter of humiliation, but not of discouragement: it should make us long to be at home with the Lord, but not deject us, that we become unfit for our journey. This is our comfort; though corruption steam out hellish motions, like a filthy dunghil; yet we resist them, and abominate them, and the fountain whence they come. The more holy any man is, the more he loaths himself for this adherent corruption: as in Abraham, Gen. 18.27. Suffer dust and ashes to speak. So Isai. 6.5. and Job 42.6.
This is our comfort, That this Corruption is not in the reign, because our will is not for it, but for good; we disallow it in the root and branch, in the fountain and stream: we hate it, and groan under it.
And for the reliques, this is our comfort, That we have a Physitian giving us a daily purge, Joh. 15.2. and that we are daily going towards a state of soundness, 2 Cor. 4.16. our inward man is renewed every day: which appears, because a principle of grace carries a command over our wills, our wills over our affections, our affections over our actions.
2. Consol. to Gods people in point of infirmities. It cannot be, but many infirmities will be cleaving to them: then they fall to question whether they be God's children. Truly-regenerate men, having such a corrupt principle, it cannot be but they must have many infirmities: As,
1. In respect of God; as weakness of faith, of love, confidence, knowledge, desire of communion with him. These and many thousands proceed from corruption: so that as he prayed concerning his faith, Lord, help my unbelief; so had we need to pray in all other graces, Lord I love, help my ignorance, self-love.
2. Towards men, i.e. wicked men, whiles sometimes we strengthen them in their sins, by our uneven walking: sometimes insult over them in their unregenerate state, not considering who made us to differ, 1 Cor. 4.7. In stead of reprehension, we too often laugh at them: in stead of walking wisely towards them, Col. 4.1. we too often corrupt them, and cause them to stumble, 2 Sam. 12.14. In stead of shining forth as lights, Phil. 2.14, 15. Matth. 6.16. there's much darkness in our paths: and all this is from our corruption.
Secondly, towards the Saints. Sometimes,
1. Against the Church in general; when we do not rejoyce in their happiness, and sorrow in their misery, 1 Cor. 12.26. so when we forget it in our prayers, Psal. 122.6. so when we shall for fear of persecution mislead the people of God, as some of the Circumcision-teachers, Ga…. 6.12. and so did Peter, when certain of the Circumcision came from James, he forbore to eat with the Gentiles, when formerly he had eaten with them; and Barnabas was led away, and others also, by this dissimulation, Gal. 2.11, 12, 13, 14. But specially when corruption shall prevail so far, to carry us to some scandalous practice, whereby all Gods people shall be branded for our sins; as David and the incestuous person did, and those Ezek. 36.20.
2. Towards Christians in particular; as in want of charity to one another. If we compare our sel…e, with those pro…erties of charity mentioned, 1 Cor. 13.4, 5, 6. we shall see how corruption s…raitens us: so in want of edifying by mutual visiti gs, as that of Mary to Elizabeth, Luke 39.40. by mutual provokings to good works, Heb. 10.24, 25. by mutual conference, Deut. 6.7. by mutual admonition, Rom. 15. and mutual consolation, 1 Thess. 4.17. mutual sympathizing, Isai. 58.10. these infirmities are either in strong to weak, or in weak to strong.
1. In strong to weak: As when the strong shall draw the weak to do things against conscience by their example; as they that had knowledge, and went to their Idol-feasts, drew weak ones so to do, 1 Cor. 8.10, 11, 12. so when strong do not bear the infirmities of the weak, Gal. 6.1, 2. so when the strong despise the weak, Rom. 14.3. and set him at nought, vers. 10. as God carries himself to such weaklings, Mat. 12.20. he doth not breake them nor quench them, no more must you. 1 Thess. 5.14. Support the weak.
So in censuring them for infirmities, when they know the constant course of their life to be holy, Jam. 3.2. Many make more of an infirmity in others, though they see the whole course of their life is truely to please God, then they make of gross sins in themselves, though they take no course to please God. This is a great corruption in many towards them that are different from them in judgement: condemned, Rom. 14.4.
2. In weak to strong: As when a weak brother judges a strong in an indifferent thing, as in case of eating or not eating; Rom. 14.3. So Johns Disciples tax Christs Disciples for not fasting when they fasted, Mat. 9.14, 15. So for observation of dayes, 1 Col. 2.16. Let no man judge you, &c. Weak Christians, through ignorance of Christian liberty, somtimes through needless scruples, somtimes through unacquaintaince with other mens wayes, may condemn things lawful and laudable in the strong.
So when weak brethren, through over-valuing themselves, undervalue others that are strong; so in some places new converts having got a little knowledge, put forth themselves too forwardly in company of the strong, and so hinder themselves and others of benefit by conference. The weak brethren of Corinth undervalued Paul, which the Apostle tells them of in a continued irony: see 1 Cor. 4.10. These brethren, Gal. 2.6. that seemed to be something, added nothing to Paul in conference. Humility and modesty well befit new converts, and a reveren e to the Saints of God, that were in Christ before them, Rom. 16.7.
3. Infirmities in respect of our selves: If we look on duties of Religion, as prayer, receiving, &c. how many wandring thoughts carry us as far from the duty in hand, as heaven and earth are one from another? No holy end we propose, but many by-ends are thrust in by corruption. Look upon our ho…iest action, corruption like a filthy rag hangs on it. Isai. 64.6. Many godly men look like a pure fountain, yet as a pure fountain when it's troubled, you shall see abundance of mud to come up, which makes the water look thick and …ross; so when tentations come, many godly men shew much weakness, as when wrong is offered to them, or when they are to witness matters for Christ that expose them to hardship.
So in the use of things indifferent; as apparel, diet, recreations, &c. whereas sobriety ought to bound them, together with an aptitude for our Christian calling, commonly mens estates bound them: so that Gods people are oftner overtaken in the abuse of indifferent things, then in committing things in the whole kinde unlawful; and so are oft driven upon vows to abridge themselves, and so fall into snares; for too often vows become snares.
Object. But saies many wicked men, If there be infirmities hanging on Gods children, then I may be comforted; for though I commit many sins, yet are they but infirmities.
Sol. I'll shew two things: 1. What a sin of infirmity is. 2. The difference 'twixt the infirmities of the Saints, and presumptions.
What it is. It is any sin committed of weakness against the universal pu…pos;e of the heart, either through want of deliberation, or neglect of Christian watching, or violence of tentations.
In which observe, 1. The causes of it. 2. The nature of it.
1. The causes, of which I will name some, as,
1. Want of watching: So Lot was overtaken with drunkenness and incest; and Noah with drunkenness; and Hezekiah with pride, Isa. 39.2. and the Disciples with sleep in a time of tentation.
2. Want of deliberation: For want of debatement of the unlawfulness of things with our selves, we oft commit unlawful things: had Jehosaphat considered but what it was to keep company with wicked men, yea, idolators, I suppose he would not have …inkt himself so with Ahab. Somtimes Gods people are overcome, not having time to deliberate; sometimes they have not light.
3. Violence of tentations: so divers of the Martyrs seeing the fire before them, recanted, as Mr. Benbrigge, and others; yet after came to suffer: so Bilney, &c. So some think Moses in not going to Pharaoh, Exod. 4.10, 11, 12. compare 19. so long as he thought any were li…ing that sought his life, he durst not appear before Pharaoh; but when God told him, They were all dead, pesently he went. So Abraham to sa…e his own life, ha…arded his wives chastity. Violence of fear made Peter deny Christ. Vio…en e of sorrow made Rac…el mourn immoderately. Violence of self-love made Eli cocker hi… sons. The violence of the passion of lust, made David commit adultery.
4. Strength of lusts, and weakness of grace: As the body from the ill-temperature of the humors, becomes sick, and by sickness weak; so the Soul hath it's diseases and sicknesses, by which it becoms weak, that howe…er it sees and allows better, it follows worse. Hence David committed adultery and murd…r, though he knew them to be sin. Look as sometimes in a storm strong windes dri…e the ship to shore, though the ship-master doth what in him lies, to steer a contrary course; so grace being weak, and corruptions strong, they draw us away, either from not actually thinking of, or attentively considering the evil that we do, as it was in David.
2. The nature of a sin of infirmity is seen,
1. In that it's of weakness; for the more any sin partakes of the will, the neerer it comes to presumption: if there were strength of Spirit, there would be constancy to hold out, 1 Sam. 15.29. especially if together there be light in the understanding.
It's against the univesal purpose of the heart. Gods children have strong resolutions to cleave to God; so that when they are overtaken, it's against this purpose, Psal. 119.106. vers. 5. Hence some think all the sins of regenerate men are sins of infirmity: such a purpose is wrought in every regenerate man in the act of conversion.
Now for the differences 'twixt Saints infirmities, and wicked mens presumptions.
1. Sins of infirmity, are oft committed of ignorance, either universal or particular, habitual or actual.
Now presumptions are against light: sometimes the light of the natural conscience, as in Pilate, Mar. 15.10. who when natural conscience cri'd for the acquitment of an innocent person, yet he condemned him to death, for fear he should lose Caesars friendship: sometimes light of education, as those that have been brought up in good families, and under godly masters, yet after come to speak evil of the good wayes of God. By how much more clear the light is we go against, the greater is the presumption; as in the Gentiles, Rom. 1. also Saul, 1 Sam. 13. God cast him off from being King, for forcing himself against conscience, to offer sacrifice.
2. The infirmities of the Saints, are mostly of passion; as when David said, I shall one day fall by the hands of Saul. And thus was Job impatient, chap. 3.1. the temper of his heart was otherwise, chap. 1.20, 21. compared with James 5.11. see what infirmities Jeremiah fell into, chap. 20.14, 15, 16, 17, 18. the cause was passion, occasioned, vers. 7, 8, 9, 10. by the d…rision, mali…e and defamation of wicked men. So when Jon…h fled from the Lord, it was a passion of self-love, in a fit: he thought it would be irrecoverably the loss of his credit, whilst he should speak one thing, and God do another; so hi… anger for a gourd was a passion.
Now the presumptions of natural men, are done with deliberation, as in Balaam, many dayes came betwixt Balaks s…ding for him, and his project, Apoc. 2.14. to confound Gods people, that he might get the rewards of di…ination. Esau, Gen. 27.41. compared with 32.6. and 33.10. he had a purpose of killing Jacob, and twenty yeers after came with 400 men with a purpose to kill him, had not God turned his heart. So Judas, Mat. 26.14. being provoked that he could not make a gain of the box of oyntment that Mary poured on Chri…s head, vers. 9. which was done a matter of six daies before his suffering, as appear, John 12.1, 2, 3. he did six daies deliberately harbour his murtherous intentions again t Christ.
3. Infirmities are known by the irksomeness in the doing: the regenerate part hangs back. Something that is born of God, sins not, 1 Joh. 3.9. which makes the soul go unwillingly to it; like those that are troubled with a Diabete, or a bad retention of urine, they would retain it, but cannot: such do not sell …hemselves, as Ahab, but are sold by another, by indwelling concupiscen…e, whi…h sold Peter to deny Christ, to have his life continued. So Paul, Rom. 7.14, 15, 16. Now a wicked man sins with a full will, Joh. 8.44. sin is like a beaten path to him, it's his element, as the air is for fowls, the earth for beasts. Isa. 66.2. When the Prophet set God… waies, and con…upiscence set their own waies, they chose their own waies, and their soul delighted in their abominations.
4. Infirmities are known by disallowance. Gods people with many a sad groan and tear, aggravate and circumstantiate them against them…elves, Job 7.20. 2 Sam. 24.10. They get into the soul as a thief, who against the will of the master of the family gets into the house.
Now the falls of wicked men are with allowance. Bal…am, what pretence soe…er he made, he loved the wages of unri…teousness, 2 Pet. 2.15. they have a great readiness and dexterity in sinning. As a s…a-man or artificer, if he be out of his proper place, he hath small nimbleness; but turn him to his ship, there he i full of motion: so take a wicked man about a holy duty, he can do nothing; but in wicked way, he is nimble and moti e, Prov. 6.18.
5. Infirmities are against the purpose of a mans heart, as in Peter, Mar. 14.29. see how vehement he was, v. 31. Any one that sins of infirmity, can say, I have a purpose against every sin, and for all Gods waies: he knows he is not right, if the bent of his heart be wrong. Psal. 66.18.
Now wicked men have a purpose for sin in time to come: Ananias & Sapphira had a purpose to reserve their money against all times and hazards, though they profest the contrary.
6. Infirmities are known by tenderness of conscience, 1 Sam. 24.4, 5. in David, whose heart smote him for cutting off Sauls lap. Peter was after his fall presently smitten for it. So Jobs conscience for impatiency, Job 42.6. And Davids heart smote him for numbering the people, 2 Sam. 24. When the heart doth smite, and that for small sins: and the sooner it smites, the more it shews our sins are infirmities.
Now contrary, wicked men in their presumptions are mostly stupid, senseless, and remorsless; they have hardened their hearts, Mat. 13.15. and are past feeling, Ephes. 4.18. unless it be for some great sin which is against the light of nature, for then the most wicked mans conscience may check, as we see Cain and Judas, whose conscience checked them for murther, though not for formality and hypocrisie. Many a wicked man wish this estate, that they may sin without check; and through the repulse of the consciences checks, & the Spirits motions, the soul goes one way without controu…, & they obtain their desire: yet is it one of the greatest judgements under heaven.
7 The godly when they are like to fall into some infirmity, upon any wholsome admonition, are ready to give out, as David, 1 Sam 25.32, 33. and can bless God heartily, for such seasonable counsel; but a wicked man, notwithstanding all admonitions, goes on in his sins, Jer. 6.17. So Pilat…, though conscience, wife, &c. call'd on him, yet he went on, Jer. 44.16, 17. yea, if any counsel go about to hinder them in their way, they are angry at it, as we see in Herod and Herodias against the Baptist. Mar. 6. this makes them count faithful Prophets enemies, as Ahab did Elisah, 1 R…g. 21.20.
8. Infirmities are known by a proneness in a man, to judge himself for them after comm ssion, as H…z kiah fell into prid, but he humbled himself for it, 2 Chron. 32.26. and so when God came to let David see the ugliness of his sin, see how he judges himself, 2 Sam. 24.10, 17. Now wicked men in their presumptions are full of excuses, 2 Sam. 15 13, 14. they would make a great sin seem small, and a little sin none at all. These men must never look to prosper, Prov. 28.13. such persons are wont at most onelyonly to question whether such a thing be lawful, after being held in captivity, they set it down to be lawful, and so they excuse it.