Sins of mere Infirmity or frailty I call those, fthat a man knoweth to be evil, and yet is not able by any means to avoid, though he do what he can, even as much as he would or could if his life lay upon it. Thus in hearing the word, a man, it may be, cannot listen so attentively for any long time together, but that many bythoughts will come buzzing and fluttering about him, as gthe fowls did about Abraham when he was offering of his sacrifice, and will oft, hpressing in upon him in spite of his heart, disturb him and hinder him in that holy exercise: yea sometime the more a man striveth and bendeth himself to banish and beat them away, the more he cometh to be pestered and encumbered by them, and his attention to be tainted and infected withal. Thus in prayer oft ia man cannot shake off that deadness or dullness and drowsiness of spirit, that possesseth his soul, and depriveth him of that alacrity and fervency that ought then to be in him. Thus a man railed upon and reviled, though he can keep his tongue from breaking out into evil language, and can stay his hand from striking in way of revenge; yet he cannot for his heart blood, it may be, do he what he can, kkeep down his heart from rising, and lrebelling against the law of his mind, or from swelling and boiling with some wrathful passion and inordinate motion within him. Thus min distress or danger even a godly man many times ⟨p. 120⟩cannot rest and rely upon God with that firmness and confidence of faith, and with that quietness and tranquillity of mind, that he ought, and not only desireth with all his heart, but with all his might and best ability endeavoureth to do.
Sinnes of meere Infirmity or frailty I call those, fthat a man knoweth to be euill, and yet is not able by any meanes to auoide, though he doe what he can, euen as much as hee would or could if his life lay vpon it. Thus in hearing the word, a man, it may be, cannot listen so attentiuely for any long time together, but that many bythoughts will come buzzing and fluttring about him, as gthe fowles did about Abraham when he was offering of his sacrifice, and will oft, hpressing in vpon him in spight of his heart, disturbe him and hinder him in that holy exercise: yea sometime the more a man striueth and bendeth himselfe to banish and beat them away, the more hee commeth to be pestred and encombred by them, and his attention to bee tainted and infected withall. Thus in prayer oft ia man cannot shake off that deadnesse or dulnesse and drowsinesse of spirit, that possesseth his soule, and depriueth him of that alacrity and feruency that ought then to be in him. Thus a man railed vpon and reuiled, though hee can keepe his tongue from breaking out into euill language, and can stay his hand from striking in way of reuenge; yet hee cannot for his heart bloud, it may be, doe hee what hee can, kkeepe downe his heart from rising, and lrebelling against the law of his minde, or from swelling and boiling with some wrathfull passion and inordinate motion within him. Thus min distresse or danger euen a godly man many times ⟨p. 120⟩cannot rest and rely vpon God with that firmenesse and confidence of faith, and with that quietnesse and tranquillity of minde, that hee ought, and not onely desireth with all his heart, but with all his might and best ability endeuoureth to doe.
- fRom. 7. 21, 23. Gal. 5. 17. velimus nolimus, habemus illas: titillant, blā diuntur, stimulant, infestant. Aug. de verb. Dom. 45. Ut non sint, vultis, sed non potestis. Ibid. & de verb. Ap. 4. Non potes, & velles posse, Ovid. rem. l. 1.Rom. 7. 21, 23. Gal. 5. 17. velimus nolimus, habemus illas: titillant, blā diuntur, stimulant, infestant. Aug. de verb. Dom. 45. Vt non sint, vultis, sed non potestis. Ibid. & de verb. Ap. 4. Non potes, & velles posse, Ouid. rem. l. 1.
- gGen. 15. 11. Stella in Luc. 11. Hildebert, epist. 7. Et Berengos. de luce visib. & invis.
- hDistinguendum inter cogitationes illas, quibus voluntas favet, quas cum dilectione amplectitur, & illas quae repugnanti atque invito animo suggeruntur, quibus mens cum horrore quodam renititur, ut resistat, quibus ut contristatur admissis, ita gaudet repulsis. Pelag. ad Demetriad. Aliud est enim nolentem tangi, aliud consentientem animū perimi, Greg. mor. lib. 21. cap. 7.Distinguendum inter cogitationes illas, quibus voluntas fauet, quas cum dilectione amplectitur, & illas quae repugnanti atque invito animo suggeruntur, quibus mens cum horrore quodam renititur, vt resistat, quibus vt contristatur admissis, ita gaudet repulsis. Pelag. ad Demetriad. Aliud est enim nolentem tangi, aliud consentientem animū perimi, Greg. mor. lib. 21. cap. 7.
- iPsal. 43. 3, 4, 5.
- kNam neque chorda sonum reddit quem vult manus & mens, Poscentique gravem, persaepe remittit acutum. Hor. art. poet.Nam neque chorda sonum reddit quem vult manus & mens, Poscentique grauem, persaepe remittit acutum. Hor. art. poet.
- lR•m. 7. 23.
- m