350 DIRECTIONS FOR GETTING AND KEEPING just how much of the will must go to make agross sin; or just how far a man may proceed in the degree,of evil intents; or how far in the frequency of sinning, before it must be called a gross sin. 3. The third sort of sins, which may be calledsins of infirmity, are these last-mentioned gross sins themselves, so far as they are found in the regenerate : these are gross sins put in opposition to the former sort of "infirmities ; but our divines use to call them all sins of infirmity, in opposition to the sins of unbelievers, who are utterly unholy. And they call themsins of infirmity, 1. Because the person that committed them is not dead in sins, as the unre- generate are, but only diseased, wounded, and infirm. 2. Because that they are not committed with 'so full consent of will as those of the unregenerate are ; but only after much striving, or at least c6ntrary to habitual resolutions, though not against actual. Here we are in very great difficulties, and full of controversies: some say that these gross sins do extinguish true grace, and are in- consistent with it;' and that David and Peter were out ofthe state of grace till they did again repent. Others say, that they were in the state of grace, and not at all so liable to condemnation, but that if they had died in the act, they had been saved, because "there is no condemnation to them that are in Christ Jesus;" and that therefore all the sins of believers are alike sins of infirmity, pardon- ed on the same terms; and therefore, as a rash word may be par- doned without a particular repentance, so possibly may these gross sins. To others this seems dangerous and contrary to Scripture, and therefore they would fain find out a way between both ; but how to do it clearly and satisfactorily is not easy, (at least to me, who have been long upon it, but am yet much in the dark in it.) I think it is plain that such persons are not totally unsanctified by their sin ; I believe that Christ's" interest is habitually more in their wills than is the interest of the flesh or world, at that very time when they are sinning, and so Christ's interest is least as to their actual willing; and so sin prevaileth for that time against the act of their faith and love, but not wholly against the prevalent part of the habit. And therefore when the shaking wind of that stormy temptation is over, the soul will return to Christ by repentance, love, and renewed obedience. But then to know what state he is relatively in, this while, as to his justification, and reconciliation, and right to glory,is the point of exceeding difficulty. Whether as we distinguish of habitual faith, and love, and obedience, which he hath not lost ; and actual, which he bath lost ;, sowe must make some answerable distinction of justification, (habitual and actual it cannot be,) into virtual justification, which he bath not lost, and actualjustification, which he bath lost ; or into plenary justification,
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