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cannot be drunk, and never take notice of it; or tempt his neighbour's wife before he be aware: therefore, the less the instance is, the more likely is it to be a sin of infirmity: and yet, if it be never so little, if it be observed, then it ceases to be a sin of infirmity. 3. But, because great crimes cannot pretend to pass undiscernibly, it follows that they must come in at the door of malice, that is, of want of grace, in the absence of the Spirit; they destroy wherever they come, and the man dies if they pass upon him.
It is true, there is flesh and blood in every regenerate man, but they do not both rule: the flesh is left to tempt, but not to prevail. And it were a strange condition, if both the godly and the ungodly were captives to sin, and infallibly should fall into temptation and death, without all difference, save only that the godly sins unwillingly, and the ungodly sins willingly. But if the same things be done by both, and God in both be dishonoured, and their duty prevaricated, the pretended unwillingness is the sign of a greater and a baser slavery, and of a condition less to be endured: for the servitude which is against me, is intolerable: but if I choose the state of a servant, I am free in my mind.
Libertatis servaveris umbram,
Si, quidquid jubeare, velis. Tot rebus iniquis
Certain it is, that such a person who fain would, but cannot, choose but commit adultery or drunkenness, is the veriest slave to sin that can be imagined, and not at all freed by the Spirit, and by the liberty of the sons of God; and there is no other difference, but that the mistaken good man feels his slavery, and sees his chains and his fetters; but therefore, it is certain that he is, because he sees himself to be, a slave. No man can be a servant of sin and a servant of righteousness, at the same time; but every man that hath the Spirit of God, is a servant of righteousness: and therefore, whosoever find great sins to be unavoidable, are in a state of death and reprobation, as to the present, because they willingly or unwillingly (it matters not much whether of the two) are servants of sin.
2. Sins of infirmity, as they are small in their instance,
a Lucan iii. 146.
so they put on their degree of excusableness only according to the weakness or infirmity of a man's understanding. So far as men (without their own fault) understand not their duty, or are possessed with weakness of principles, or are destitute and void of discourse, or discerning powers and acts, so far, if a sin creeps upon them, it is as natural, and as free from a law, as is the action of a child; but if any thing else be mingled with it, if it proceed from any other principle, it is criminal, and not excused by our infirmity, because it is chosen; and a man's will hath no infirmity, but when it wants the grace of God, or is mastered with passions and sinful appetites and that infirmity is the state of unregene
3. The violence or strength of a temptation is not sufficient to excuse an action, or to make it accountable upon the stock of a pitiable and innocent infirmity, if it leaves the understanding still able to judge; because a temptation cannot have any proper strengths but from ourselves; and because we have in us a principle of baseness, which this temptation meets, and only persuades me to act, because I love it. Joseph met with a temptation as violent and as strong as any man; and it is certain there are not many Christians but would fall under it, and call it a sin of infirmity, since they have been taught so to abuse themselves, by sewing fig-leaves before their nakedness: but because Joseph had a strength of God within him, the strength of chastity, therefore it could not at all prevail upon him. Some men cannot by any art of hell be tempted to be drunk; others can no more resist an invitation to such a meeting, than they can refuse to die if a dagger were drunk with their heart-blood, because their evil habits made them weak on that part. And some man, that is fortified against revenge, it may be, will certainly fall under a temptation to uncleanness: for every temptation is great or small according as the man is; and a good word will certainly lead some men to an action of folly, while another will not think ten thousand pounds a considerable argument to make him tell one single lie against his duty or his conscience.
4. No habitual sin, that is, no sin that returns constantly or frequently; that is repented of and committed again, and still repented of, and then again committed; no such sin is
excusable with a pretence of infirmity: because that sin is certainly noted, and certainly condemned, and therefore returns, not because of the weakness of nature, but the weakness of grace: the principle of this is an evil spirit, an habitual aversation from God, a dominion and empire of sin. And, as no man, for his inclinations and aptness to the sins of the flesh, is to be called carnal, if he corrects his inclinations, and turns them into virtues: so no man can be called spiritual for his good wishes and apt inclinations to goodness, if these inclinations pass not into acts, and these acts into habits and holy customs, and walkings and conversation with God. But as natural concupiscence corrected becomes the matter of virtue, so these good inclinations and condemnings of our sin, if they be ineffective and end in sinful actions, are the perfect signs of a reprobate and unregenerated state.
The sum is this: an animal man, a man under the law, a carnal man (for as to this they are all one), is sold under sin, he is a servant of corruption, he falls frequently into the same sin to which he is tempted, he commends the law, he consents to it that it is good, he does not commend sin, he does some little things against it; but they are weak and imperfect, his lust is stronger, his passions violent and unmortified, his habits vicious, his customs sinful, and he lives in the regions of sin, and dies and enters into its portion. But a spiritual man, a man that is in a state of grace, who is born anew of the Spirit, that is regenerate by the Spirit of Christ, he is led by the Spirit, he lives in the Spirit, he does the works of God cheerfully, habitually, vigorously; and although he sometimes slips, yet it is but seldom, it is in small instances; his life is such, as he cannot pretend to be justified by works and merit, but by mercy and the faith of Jesus Christ; yet he never sins great sins: if he does, he is for that present fallen from God's favour. and though possibly he may recover (and the smaller or seldomer the sin is, the sooner may be his restitution); yet, for the present (I say), he is out of God's favour. But he that remains in the grace of God, sins not by any deliberate, consultive, knowing act: he is incident to such a surprise as may consist with the weakness and judgment of a good man; but whatsoever is, or must be considered, if it cannot pass without considera
tion, it cannot pass without sin, and therefore cannot enter upon him while he remains in that state. For he that is in Christ, in him the body is dead by reason of sin.' And the Gospel did not differ from the law, but that the Gospel gives grace and strength to do whatsoever it commands; which the law did not: and the greatness of the promise of eternal life is such an argument to them that consider it, that it must needs be of force sufficient to persuade a man to use all his faculties and all his strength, that he may obtain it. God exacted all upon this stock; God knew this could do every thing: "Nihil non in hoc præsumpsit Deus," said This will make a satyr chaste, and Silenus to be sober, and Dives to be charitable, and Simon Magus himself to despise reputation, and Saul to turn from a persecutor to an apostle. For since God hath given us reason to choose, and a promise to exchange for our temperance and faith, and charity and justice; for these (I say), happiness, exceeding great happiness, that we shall be kings, that we shall reign with God, with Christ, with all the holy angels for ever, in felicity so great, that we have not now capacities to understand it, our heart is not big enough to think it; there cannot in the world be a greater inducement to engage us, a greater argument to oblige us, to do our duty. God hath not in heaven a bigger argument; it is not possible any thing in the world should be bigger; which because the Spirit of God hath revealed to us, if by this strength of his we walk in his ways, and be ingrafted into his stock, and bring forth his fruits, the fruits of the Spirit,' then 'we are in Christ,' and 'Christ in us,'-then we walk in the Spirit,-and the Spirit dwells in us,'—and our portion shall be there, where 'Christ by the Spirit maketh intercession for us'--that is, at the right hand of his Father, for ever and ever. Amen.
THE DESCENDING AND ENTAILED CURSE CUT Off.
I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me :
And shewing mercy unto thousands of them that love me, and keep my commandments.-Exod. xx. 5, 6.
It is not necessary that a commonwealth should give pensions to orators, to dissuade men from running into houses infected with the plague, or to entreat them to be out of love with violent torments, or to create in men evil opinions concerning famine or painful deaths: every man hath a sufficient stock of self-love, upon the strength of which he hath entertained principles strong enough to secure himself against voluntary mischiefs, and from running into states of death and violence. A man would think that this I have now said. were in all cases certainly true; and I would to God it were: for that which is the greatest evil, that which makes all evils, that which turns good into evil, and every natural evil into a greater sorrow, and makes that sorrow lasting and perpetual; that which sharpens the edge of swords, and makes agues to be fevers, and fevers to turn into plagues; that which puts stings into every fly, and uneasiness to every trifling accident, and strings every whip with scorpions,—you know I must needs mean SIN; that evil men suffer patiently, and choose willingly, and run after it greedily, and will not suffer themselves to be divorced from it: and therefore, God hath hired servants to fight against this evil; he hath set angels with fiery swords to drive us from it, he hath employed advocates to plead against it, he hath made laws and decrees against it, he hath dispatched prophets to warn us of it, and hath established an order of men, men of his own family, and who are fed at his own charges,-I mean the whole order of the clergy, whose office is like watchmen, to give an alarm