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may well consider the body before the soul came, before inanimation, to be without sin; and the soul, before it come to the body, before that infection, to be without sin : sin is the root and the fuel of all sickness, and yet that which destroys body and soul is in neither, but in both together. It is in the union of the body and soul, and, O my God, could I prevent that, or can I dissolve that? The root and the fuel of my sickness is my sin, my actual sin; but even that sin hath another root, another fuel, original sin; and can I divest that? Wilt thou bid me to separate the leaven that a lump of dough hath received, or the salt, that the water hath contracted, from the sea? Dost thou look, that I should so look to the fuel or embers of sin, that I never take fire? The whole world is a pile of fagots, upon which we are laid, and (as though there were no other) we are the bellows. Ignorance blows the fire. He that touched any unclean thing, though he knew it not, became unclean1, and a sacrifice was required (therefore a sin imputed), though it were done in ignorance2. Ignorance blows this coal; but then knowledge much more; for there are that know thy judgments, and yet not only do, but have pleasure in others that do against them3. Nature blows this coal; by nature we are the children of wrath *; and the law blows it; thy apostle Saint Paul found that sin took occasion by the law, that therefore, because it is forbidden, we do some things. If we* break the law, we sin; sin is the transgression of the law6; and sin itself becomes a law in our members6. Our fathers have imprinted the seed, infused a spring of sin in us. As a fountain casteth out her waters, we cast out our wickedness, but we
1 Lev. T. 2. 2 Nnm. Xv. 22.
> Rom. i. 32. * Epb. ii. 3.
5 1 Julin, iii. 1. ° liom. vii. 23.
have done worse than our fathers'. We are open to infinite temptations, and yet, as though we lacked, we are tempted of our own lusts8. And not satisfied with that, as though we were not powerful enough, or cunning enough, to demolish or undermine ourselves, when we ourselves have no pleasure in the sin, we sin for others' sakes. When Adam sinned for Eve's sake9, and Solomon to gratify his wives,0, it was an uxorious sin; when the judges sinned for Jezebel's sake", and Joab to obey David12, it was an ambitious sin; when Pilate sinned to humour the peopleia, and Herod to give farther contentment to the Jews", it was a popular sin. Any thing serves to occasion sin, at home in my bosom, or abroad in my mark and aim; that which I am, and that which I am not, that which I would be, proves coals, and embers, and fuel, and bellows to sin; and dost thou put me, O my God, to discharge myself of myself, before I can be well? When thou bidst me to put off the old man", dost thou mean not only my old habits of actual sin, but the oldest of all, original sin? When thou bidst me purge out the leaven16, dost thou mean not only the sourness of mine own ill contracted customs, but the innate tincture of sin imprinted by nature? How shall I do that which thou requirest, and not falsify that which thou hast said, that sin is gone over all? But, O my God, I press thee not with thine own text, without thine own comment; I know that in the state of my body, which is more discernible than that of my soul, thou dost effigiate my soul to me. And though no anatomist can say, in dissecting a body, " Here lay the coal, the fuel, the occasion of all bodily diseases," but yet a man may have such a knowledge of his own constitution and bodily inclination to diseases, as that he may prevent his danger in a great part; so, though we cannot assign the place of original sin, nor the nature of it, so exactly as of actual, or by any diligence divest it, yet, having washed it in the water of thy baptism, we have not only so cleansed it, that we may the better look upon it and discern it, but so weakened it, that howsoever it may retain the former nature, it doth not retain the former force, and though it may have the same name, it hath not the same venom.
7 Jer. vi. 7; vii. 26. * James, i. 14. -' Gen. iii. 6.
10 1 Kings, xi. 3. "1 Kings, xxi.
12 2 Sam. xi. 16—21. "Lake, xxiii. 23.
14 Acts, xii. 3. "Eph. iv. 22. 16 1 Cor. v. 7.
O ETERNAL and most gracious God, the God of security, and the enemy of security too, who wouldst have us always sure of thy love, and yet wouldst have us always doing something for it, let me always so apprehend thee as present with me, and yet so follow after thee, as though I had not apprehended thee. Thou enlargedst Hezekiah's lease for fifteen years ; thou renewedst Lazarus's lease for a time which we know not; but thou didst never so put out any of these fires as that thou didst not rake up the embers, and wrap up a future mortality in that body, which thou hadst then so reprieved. Thou proceedest no otherwise in our souls, O our good but fearful God; thou pardonest no sin, so as that that sinner can sin no more; thou makest no man so acceptable as that thou makest him impeccable. Though therefore it were a diminution of the largeness, and derogatory to the fulness of thy mercy, to look back upon the sins which in a true repentance I have buried in the wounds of thy Son, with a jealous or suspicious eye, as though they were now my sins, when I had so transferred them upon thy Son, as though they could now be raised to life again, to condemn me to death, when they are dead in him who is the fountain of life, yet were it an irregular anticipation, and an insolent presumption, to think that thy present mercy extended to all my future sins, or that there were no embers, no coals, of future sins left in me. Temper therefore thy mercy, so to my soul, O my God, that I may neither decline to any faintness of spirit, in suspecting thy mercy now to be less hearty, less sincere, than it uses to be, to those who are perfectly reconciled to thee, nor presume so of it as either to think this present mercy an antidote against all poisons, and so expose myself to temptations, upon confidence that this thy mercy shall preserve me, or that when I do cast myself into new sins, I may have new mercy at any time, because thou didst so easily afford me this.
XXIII. Metusoue, Relabi. They warn me of the fearful Danger of relapsing.
IT is not in man's body, as it is in the city, that when the bell hath rung, to cover your fire, and rake up the embers, you may lie down and sleep without fear. Though you have by physic and diet raked up the embers of your disease, still there is a fear of a relapse; and the greater danger is in that. Even in pleasures and in pains, there is a proprietary, a meum et tuum, and a man is most affected with that pleasure which is his, his by former enjoying and experience, and most intimidated with those pains which are his, his by a woful sense of them, in former afflictions. A covetous person, who hath preoccupated all his senses, filled all his capacities with the delight of gathering, wonders how any man can have any taste of any pleasure in any openness or liberality; so also in bodily pains, in a fit of the stone, the patient wonders why any man should call the gout a pain; and he that hath felt neither, but the toothache, is as much afraid of a fit of that, as either of the other, of either of the other. Diseases which we never felt in ourselves come but to a compassion of others that have endured them ; nay, compassion itself comes to no great degree if we have not felt in some proportion in ourselves that which we lament and condole in another. But when we have had those torments in their exaltation ourselves, we tremble at relapse. When we must pant through all those fiery heats, and sail through all those overflowing sweats, when we must watch through all those long nights, and mourn through all those long days (days and nights, so long as that Nature herself shall seem to be perverted, and to have put the longest day, and the longest night, which should be six months asunder, into one natural, unnatural day), when we must stand at the same bar, expect the return of physicians from their consultations, and not be sure of the same verdict, in any good indications, when we must go the same way over again, and not see the same issue, that is a state, a condition, a calamity, in respect of which any other sickness were a convalescence, and any greater, less. It adds to the affliction, that relapses are (and for the most part justly) imputed to ourselves, as occasioned by some disorder in us; and so we are not only passive but active in our own ruin; we do not only stand under a falling house, but pull it down upon us; and we are not only executed (that implies guiltiness), but we are executioners (that implies dishonour), and executioners of ourselves (and that implies impiety). And we fall from that comfort which we might have in our first sickness, from that meditation, " Alas, how generally miserable is man, and how subject to diseases" (for in that it is some