Vse. 3 Vse.

Here I might say some thing by way of Confutation, for [Page 5] this truth meets with much contradiction abroad, of those that deny perseverance to be essentiall to this grace of faith­fullnesse: and allow of no other perseverance, but that which comes by hap-hazard, affirming that Gods faithfull ones may fall into such sinnes, as may cause an utter extinction of grace in them. But I shall have some thing to say to these anon, in answer to an objection.

For the present, observe what a glorious change Christ hath wrought in death.

For in it selfe, it is the prologue and preface and the be­ginning of that dolefull and fiery tragedie, which shall be acted in hell, but here in my text it is the non ultra, the Hercules Pillar, and the end of all the labours, and sufferings of the Saints of God here upon earth. There is no more required of them but to lengthen out their active and passive obedience to the houre of death, then their race is at an end, and their endlesse happinesse takes place. In it selfe it is the begin­ing of those woes, that shall persevere unto all eternity. But here in my text it is the Colophon: the last draught, and the Crowne of that perseverance, that must help us to a Crowne of life. Which may minister abundance of comfort to faithfull Christians in these stormy and tempestu­ous times: We have seen of late the King of terrors ride abroad in triumph, and death enter in at our windowes in a sulphu­reous fierie attire, and we may plainly perceive that the fiery Comet still hangs over our heads, our sinnes and distractions still solliciting God to trade with us in a bargaine of blood: Now these that know not what change Christ hath wrought in death, may be filled with terror, to see the Cypresse tree planted before their dores. But faithfull Christians have no cause to feare death: For why should they be afraid of that, which puts an end to all their labours and sufferings, that strips them of their ragges, to cloth them with robes, that brings [Page 6] them glad tidings of the consumption of their sinnes and of the consummation of their graces, setting a garland of glory, upon their heads w ^ch will not wither unto all eternity.

Ob. But some will say, we feare not much a naturall death, such a death, as causeth a faire dissolution by the mutiny of Malignant humors from within, but it is terrible to have our earthly Tabernacle pull'd downe violently by Malignant per­sons from without, and to be tormented to death in a way of cruelty by brutish men skillfull to destroy. I answer that if faithfull Christians knew their strength, and did well understand their priviledges, they would as cheerefully upon Christs call open their bosomes to a violent death, as to a na­turall death: for this is the death that Christ calls a Baptisme. Matt. 20.23. Now Baptisme should not be grievous to a Christian, ☞ seeing it is a signe and seale of the Covenant, no more should any persecution and Martyrdome inflicted for the cause of Christ, be grievous unto us, for the experience of Gods love ever runnes in that channell. Rom. 5.1, 2, 3, 4. Hence it is remarkable, that both under the old and new Testa­ment, there were but two Sacraments, and the first of these is a kinde of an afflicting Sacrament, as Circumcision in the one, which drew blood, and caused much smart, and paine and sore­nesse in the bodie, though indeed the Passeover was a meere refreshing Sacrament.

So Baptisme is somewhat afflicting too, especially in the Eastern parts and hot climats of the world, where the partie baptized was dipp'd over head and ears in water, though the Sacrament of the Lords Supper is a meere refreshing Ordi­nance: ☞ but this shewes that God convayes the sense of his love as well in a way of affliction, as in a way of consolation, and this I desire may be observed; That as some afflictions are Sacraments, so all afflictions are Sacramentall to beleevers. Therefore let it never trouble us if we be exposed to persecu­tion [Page 7] or Martyrdome, so long as we can match a good heart to a good cause. For as Austin saith well, though death in it selfe be the punishment of sinne, it is now through the wonderfull power of Christ made an inlet unto glory. To suffer for Christ saith Bradford, is to goe to Heaven on horseback. And the same Austin further shewing the difference of that death, ☜ that is now imposed upon Martyrs from that death, which was first threatned upon man in paradice, doth sweetly runne upon this descant: Once it was said unto man, if thou sinnest thou shalt die, but now it is said to the Martyr, if thou dost not die, thou shalt sinne: then it was said un­to man, if thou breakest the Commandement thou shalt die the death, but now it is said to the Martyr, if thou refusest to suffer death for a good cause, thou shalt break the Commande­ment. That which was once a matter of terror, to affright men from sinning at all, is now the matter of our comfort, because it translates us into such an estate, where we shall sinne no more. Then death came in by sinning: But now holinesse is perfect­ed by dying. Ob. But it will be said, that those things are bit­ter to the flesh, and therefore it is an hard matter willingly to stoope to such hot services. I answer.

Bee it so, yet there is enough in the grace of faithfulnesse to carrie us through: This grace will make us ready, and therefore called the girdle of the soule, Ephe. 6.14. Now when a man hath once put on his girdle, he hath then made himself readie for his worke. Hence the latin, accingi ad opus, and that of Christ, Gird up the loynes of your mindes, are expressi­ons importing a readinesse to goe about our taske. Now when once a man hath made himselfe readie for a businesse, though very harsh & unpleasing in it self; yet when his spirit is leaven'd and raysed, and so a sutablenesse wrought betwixt it, and his spi­rit, then the maine streame of his desires and affection is carried after it, and it would be a trouble and vexation unto him to be [Page 8] taken of from it. See this in the Apostle Paul, Acts 21. v. 1 [...]

Being disswaded from going up to Ierusalem; by many of the Saints, because they understood, by the Prophet Agabus the hard measure, that he should meet withall there, he grew into some passion, and set himselfe with might and maine to re­sist this temptation of the right hand, wherwith he was assault­ed, saying, what meane you to weepe and breake my heart, for I am readie not to be bound onely, but also to die at Hierusalem for the name of the Lord Jesus. As if he should say, will you take me of from that businesse, that I have made my selfe readie for? O this is a bitter vexation to me, and if you had devised how to grieve my spirit, you could hardly have done it to better purpose, then by assaulting me with such a tentation: since therefore this is the property of faithfulnesse to make us ready for any service that Christ shall expose us unto, feare not the weaknesse of the flesh to grasple with a suffering condition, for faithfulnesse will put sugar enough into the bitterest cup, to make it sweet and pleasant unto thy tast. Indeed if thou beest unsound and unfaithfull, such times as these may speak terror unto thee. Simile. An unsound legge will ake in a storme, and an evill conscience wil ake in shaking times, in the 33. Esa. v. 14. The sinners of Sion are afraid, Fearefulnesse hath surprized the hypo­crits, who among us shall dwel with the devouring fire? who among us shal dwell with everlasting burnings? Why, whats the matter? The things threatned in that chapter, were temporall judge­ments, the lesser furniture of mount Ebal, and yet behold they cry out of eternall judgements, as [...] the full weight of mount Ebal was ready to fall upon them? what should be the reason of it, surely it lyes in this, that when God sends temporal judg­ments, ☞ a bad conscience wil step in, and eeke out the judgements by stretching them upon the tenter hookes of eternity, that is, whilst we are afflicted with the sense of the present judge­ment, a bad conscience will then bestirre it selfe, and let us see [Page 9] the succession of those woes, which shall continue in hell for ever, and whilest we are delivered to the hand-killing, Consci­ence will deliver us to the hand writing, and this will minister cause enough for such an Out-cry. Who among us. &c.

But the righteous may be as bold as a Lyon, Prov. 28. ver. 1. espe­cially being assured by Gods word which cannot lye, Rom. 8. ver. 37. that in all these things he shall be more then a con­querour, ☜ through Christ that loved him. We reade of two sorts of conquerours in the 11. of the Heb. from the 33. verse &c. one that conquered in a way of violence, and these were but conquerours, an other sort from the 37. ver. &c. who con­quered in a way of patience, and these though they seemed to be but a ragged regiment in comparison of the former, yet they were not only conquerours, but more then conquerours, because they gave great odds, (to wit) their lives, estates, liberty, ease, &c. and yet conquered. Therefore let faithful Christians com­fort one another with such things.

Ob. I but some poore souls wil say, true these are great com­forts, but they belong only to such as are faithfull, but I feare I am not faithfull: therefore I dare not peepe into this Arke, nor house my self in this Rock. This Objection makes a bridge to cary us over to an use of examination.

Vse of Examination.

And therefore, that we may come to that use, I answer.

1. That this feare of thine is no bad signe, if other things be answerable, for faithfulnesse is a self-suspecting grace: Wee see in the 26. of Mat. the 22. ver. when our Saviour Christ told his Disciples that one of them should betray him, the faith­full Disciples, and those that were cleare from hatching such a damnable plot, suspected themselves first, as appeares by that question they propounded to Christ, Master is it I &c. But Judas which was the Traytor indeed did lagg behind, and would not seeme to suspect himselfe till for shame he could not [Page 10] hold out no longer, and then he comes in faintly and propounds the same question that the rest did ver. 25. Master is it I, there­fore thou art not any whit the lesse faithfull, for suspecting thy unfaithfullnesse.

But because a base dissembling Hypocrite may come in though limping and make a shew of self-suspicion, therefore a faithful Christian in this outstrips an unsound and fork'd tongu'd hypocrite, that he doth not only suspect himselfe, but he desireth to be throughly searched and ransackd to the bottome Psal. 26. verse 1.2. This is the meere, and the doole stone that parts the sincere Christian and the Hypo­crite, Simile. For unsound hearts as unsound leggs desire to be hid; and though they may submit to some kinde of search and examina­tion, yet it is with them as it was with Rachel, when her Father Laban came to search for his Idols in her tents, she had laid the Idols under her, and sat upon them, and though she gave him leave to search in her tent, yet when he offered to search under her, where the Idols were, she told him she could not sit up, because it was with her after the manner of Women. So in Hypocrites there is ever something, which is either erroneous in their judgment, or vicious in their practise which they can­not indure should be ransacked, let a man search there, and they will tell you, that they are are as other men are, and so with the Harlot they wipe their mouth, and say they have committed no iniquity. But an upright Christian like a faithfull Steward re­joyceth, when the day of Audit comes, he is content God shall reckon with him like an enemy, but he resolves to pay like a friend.

And yet the tryall of faithfullnesse is very strict, a man that will be conscience proofe in this tryall must arme himselfe to give a strict account for small things, as well as for great, when wee try our servants for their worke, we try them in great mat­ers, but when we try them for their truth we try them in smal [Page 11] matters, if we finde them purloyning but a small peece of mo­ny, we conclude presently, that they that are unfaithfull in so small a thing, would likewise prove unfaithfull in a greater; so they that despise any of Gods wayes, or allow themselves in the practise of any sinne, though never so small, crack their credit in point of faithfullnesse, according to that of Luke 16. v. 10. He that is faithfull in the least, he is all so faitfull in much, and he that is unjust in the least, is unjust also in much.

Ob. But some will say, shall every little sinne foil us, in this Tryall, and give us the Denomination of unfaithfull per­sons.

I answer that in this tryall we must nor make use of a paire of Compasse to examine the quantity of the offence, but of a touch-stone to examine the quality of the offence. The least quantity of leaven, is able to turne a Passeover into pollution, so the least sinne defiles us, if it be an act of unfaithfullnesse, where­as otherwayes sinne though it be great in regard of the bulke; will not pollute us, if there be not a tang of unfaithfullnesse in it.

Now then to joyne issue with mens hearts and conscences, you must remember, what I told you in the description of this grace, that faithfullnesse is to keepe touch with God in performing our Covenant, therefore if the sinne be of that nature, as that thou hast brooke the Covenant, the leprosie, sticks to thy fore­head, and thou art uncleane, but if the Covenant be not broken by thy sinne, it is no fretting leprosie what ever the sinne be, and after thou hast bin shut up a while in the Closet of repentance, and godly sorrow, thou wilt cleare thy selfe as a fountain doth, that casts out her mudd. 2. cor. chap. 7. ver. 11. For behold this selfe same thing, that yee sorrowed after a good sort, what care­fulnesse it wrought in you; yea, what clearing of your selves; yea, what indignation; yea, what feare; yea, what vehement desire; yea, what zeale; yea, what revenge: in all things yee have approved [Page 12] your selves to be clear in this matter. It is true every sinne in it selfe is a breath of the Covenant. But every man breakes not the Covenant, by committing of sinne. Circumstances may al­ter the nature of sinne, so that a sinne being clothed with these Circumstances, shall be no breach of the Covenant, though in a Mathematicall consideration, abstracted from such circum­stances, it would certainly prove so. Know therefore, that pro­mises and Covenants are not broken by sinnes of infirmitie, but onely by sinnes of presumption. Psal. 19.12, 13. There are two sorts of sinnes mentioned: Some which David desires might be pardoned, and those are his secret sinnes, or sinnes of infirmitie: Others that David desires to be kept from, and those are presumptuous sinnes, and he gives this as a reason, that if they should prevaile, he should be guilty of that great offence, which is no other, but the breach of the Covenant. A man is not counted a promise breaker, that is disabled by sick­nesse or weaknesse to break his word, Simele. but he that is set a worke by some hidden principle of dishonestie to violate his promise, So infirmities are in the nature of soule sicknesses, they are sins turned into diseases, therefore they pronounce not a man un­faithfull: But presumptuous sins are the fruits of corrupt princi­ples and these defile us. Now that you may know the diffe­rence betwixt these, I will make use of a Scripture allusion, which (as I suppose) will be of much use to facilitate this point for your understanding and judgement.

In the 9th. of Ioshua, you read there the story of the Gibeo­nites. And we find that they were a parcell of those accursed nations, which by Gods speciall command were devoted to destruction. Yet notwithstanding, by a trick they had they es­caped. So sinnes of infirmitie are a parcell of that accursed masse of sin, which ought to be destroyed and cut off by morti­fication. But yet they are such sinnes as doe escape many times. [Page 13] So that a Christian shall be troubled with them all his life long, but yet with the same successe that the Gibeonites had, the same thing befalling their sinnes, that befell the Gibeo­nites.

As first, they had a meane office put upon them, they were made hewers of wood, and drawers of water. So sinnes of in­firmitie are sinnes in office, and their office is to set the pump of godly sorrow and humiliation agoing. This I confesse they doe as it were against the hare, and as the Apostle saith of the Creatures, that they are subject to vanity, not of their own will, but by reason of him, that hath subiected them in hope. Rom. 8.20. So with some alteration I may say, that these sinnes execute not this office of themselves, but by the power of God, who can work by contraries, and who hereby outshoots the Divell in his own bow. For he found the way to draw pride out of Gods graces, and the Lord to requite him, will draw humiliation out of those sinnes, whereof he is the author. Thus he suffered Ezekiah to fall, that he might know what was in his heart, and so bee humbled. 2. Chron. 32.31.

To open this a little further, I lay this for a ground, that Iesus Christ might as easily have bestowed perfect sanctificati­on upon us, the first moment of our conversion, ☜ as he doth then perfect justification. And whereas there are two things in sinne, the guilt and the filth, whereof the one is offen­sive to us, the other is offensive to God, it should seem that per­fect sanctification which removes the latter, should rather have been wrought by Christ, then perfect justification, which re­moves the former, because Gods glory ought more to be sought after, then mans good. Some great reasons sure there must be for this, among which I suppose this to be one of the chiefe. That Gods justice might still keep a Court, as well as his mer­cy: which could not have been, if all sinne had been abolished. [Page 14] For where there is no transgression, there can be no court of ju­stice erected. Hence it is that all the prayers of the Saints, begin with confessions, and self accusations for sinne, which are as so many arraignments in the Court of Gods justice, after which an appeale lyes faire in the Court of Gods mercy. Now had sinne been quite abolished, the Court of justice like Ianus tem­ple in the time of peace had been quite shut up. And God by granting a priviledge should have extinguished those rents and revenues that come in to him by vertue of that Court. Which those poore Publicans, these sinnes of infirmitie bring in. So then those sinnes that are not as a prick in the flesh to humble us, are no sinnes of infirmitie, but sinnes of presumption.

2. The Gibeonites after their escape, complied not with those nations whereof they were a parcell, but were rather a meanes to help to destroy them, Iosh. 10. So sinnes of infirmity doe not uphold other sinnes, but rather helpe to mortifie them. Pe­ters denyall of his master did wholly destroy his carnall confi­dence. So the messenger of Satan where with Paul was buffeted, being according to Interpreters, some lust or other stirring with­in him, was a meanes to pull down that exaltation, which might have been occasioned by those divine raptures and revelations which he injoyed. There is never a sin of infirmitie, but is a meanes to keep out a worse sin, into which the Saints of God would have falne, if they had not been troubled with that in­firmitie. I appeale to the experiences of Christians for the con­firmation of this truth. May not a Christian say, O if I had not been troubled with a dead heart, I should have been troubled with a proud heart. And let me mind you here of a strange par­radox, the more sins of infirmitie a Christian is troubled with­all, the fewer sinnes he hath. Mistake me not, I doe not say, but that one that hath fewer sinnes of infirmitie, is freer from sinne, then he that hath more. But you may conceive my meaning by [Page 15] this Comparison. The more ruines of houses the fewer houses, because if these ruines were not, we should have houses built in their compleat fabrick. So the more sinnes of infirmitie, the fewer sinnes, because if these infirmities were not, we should have sinne in its compleat posture, and in its full perfection. whereas sinnes of infirmitie are but the ruines or relikes and re­mainders of sinne.

And I might add this, that the more sinnes of infirmitie, the more graces, not but that a man that hath fewer of those sins hath more grace. But it is true in this sense. A sin of infirmitie is not a totall sin, but a defect of the contrary grace arising from the imperfection of it. As pride in the Saints ir not a compleat pride, but is only a defect in their humilitie. So their unbeliefe is not a compleat unbeliefe, but it is only a weake and an imper­fect faith, so that as we say of smoake, that it is contrary unto fire, yet it is a signe of fire, so may we say, that these sins though contrary to grace, yet they are a signe of grace, for they are but a defect of it. And in this sense we may say, that the more sinnes of infirmitie, the more grace.

Now sinnes of presumption are of another nature. They come within the compasse of the statute of maintenance, they are so farre from pulling down other sinnes, as they doe rather uphold them, one sin of presumption making way for another. Hence presumptuous sinners are said to pul down sin with cart-ropes, and iniquitie with cords of vanitie. Esay 5.18. And Mo­ses tells us, that presumptuous sinners ad drunkensse to thirst, and rebellion to transgression. Deut. 29.19. As we say of the snow, Simele. that if it do not melt it lyes for more, so sinnes of presumption are sinnes which melt not in a way of repentance, therefore they make way for other sinnes.

Againe sinnes of presumption are not meer defects of grace, but they are such sinnes as doe wholly exclude the contrary [Page 16] grace, pride if it be a sinne of infirmitie, wholly excludes humi­litie, &c.

3. The Gibeonites gave occasion to the greatest victory that ever was obtained. Josh. 10. A victory wherein the starrs of heaven fought for them, and the Sun and Moon stood still till they had avenged themselves of their enemies, the like where­of was never done before, nor likely to be hereafter. So sinnes of infirmitie give us occasion to judge our selves, which judg­ment is after turned into a spirituall victory, Matt. 12.20. A victory exceeding great and glorious, wherein if the hoast of heaven did not fight for us, ☞ if the blessed Angels did not carrie us in their hands, that we might tread upon Dragons, and trample upon Scorpions, yea, if Christ the Sun of righteousnesse did not stand still, and abide constant to us in his promises of support and assistance. Yea, if he did not stay the Moone too, that is, our fickle and inconstant hearts, that we might not wholly fall from him, O what would become of us. How soone would Sa­tan Cacus like draw us backward into his denn, and take the ad­vantage of the biasse of our corruptions to rowle us into the bottomlesse pit. For by this meanes Satan hath abundance of advantage over us, because he hath a strong partie & faction in us. Grace as a reverend Divine hath observ'd, is but as a spark, and corruption as much smoake, and moisture damping it. Grace is but as a Candle, and that in a socket among huge and boistrous winds. Therefore for God to bring forth judgement into victory, this is victory indeed.

Chrysostome speaking of Enochs translation professeth, that he wonders at nothing so much as this, ☞ that Enoch with a body of flesh passing through the ayre, which is the Divells territory (and therfore he is called the Prince of the aire) yet he should passe unmo­lested, the Divell not throwing so much as a stone at the mud-wall of his body, though he was his greatest enemie at that time, even when [Page 17] he came jossling by, and confronted him as it were in the place of his own dominion, So it is a thing that may carrie us to the highest pitch of admiration, to see a Christian passe through the hoasts of the Divells temptations, with not only a body of dust, which he may feed upon as a Serpent. For dust is the Serpents meat, but with a body of sin too, which he may command as a Captain to fight under his hellish standard, and yet to Come forth as Christ did out of Bozrah, having his garment stained with the blood of his enemies, Esay 63.17. &c. His small and scarce appearing grace being like unto Ionathans arrowes, which never returned emptie, from the blood of the slaine, and the fast of the mightie, 2 Sam. 1.22. This is worth an Io paan. and an Io tri­amphe. Well may a Christian say in this case with the Apostle. O death, where is thy sting? O Hell, where is thy victory? The sting of death is sinne, and the strength of sinne is the Law. But thankes be to God, who giveth us the victory through our Lord Iesus Christ, 1 Cor. 15.55, 56, 57.

But sinnes of presumption doe not make way for such victo­ries, but on the contrary, presumptuous sinners lye down at Satans feet as his bond slaves, they are said to be overcome of sinne, and to be taken Captives by Satan at his pleasure.

You therefore that pretend your sinnes are sinnes of infirmi­tie, see whether you can shew the trophees and monuments of such spirituall victories as these are, else you have some cause to suspect your selves. It will not be sufficient in this case to alledge your forsaking of grosse sinnes, as drunkennesse, a­dulterie, &c. this doth not argue victory, for these sinnes must not be subdued in a way of victory, but they must be escaped in a way of flight. And therefore you have that expression of Peter concerning some Apostates, that had escaped the pollutions of the world, and afterwards proved guilty of a Relaps, Simele. 2 Pet. 2.22. If an house were much infected with the plague, though [Page 18] they were enemies, an Armie of Soldiers would hardly com­passe it about, and lay sledge to it to subdue it, but they would rather flie from it, and keep a distance from it. So such infections and pestiferous slnnes as these must be the obiect of our flight and not of our victories. Neither can we be said to have escaped them, by refraining from those sinnes, unlesse al­so we avoid those occasions and appearances of evill, that bring us neere them, because they that flee from any thing; must not come as neere as they can, but must keep at as great a distance as they can. For men to refrain from drunkennesse, and yet fol­low tipling, to professe to hate pride, and yet delight in strange apparell, to refraine from the act of uncleanenesse, and yet to practise dalliance, to abhorre Idolatry, and to observe supersti­ous Ceremonies, is to come so neere those grosse sinnes, as it cannot be said of us, that we have escaped them. And yet when we have thus escaped them, we are not thereby in a capacitie to be crowned as spirituall Conquerors. For the Apostates spoken of in that place of Peter had gone thus farre, and yet afterwards made it appeare by their Apostacie, that they never knew what it is to conquer sin.

But the subduing of our spirituall corruptions, as our unbe­liefe, our spirituall pride, vaine glory, love of the world, &c. These are the victories, wherby we must try our selves, and un­lesse we find that our sins have made a spiritual conquest of them it is to be feared our sins are not sins of infirmitie but sins of pre­sumption.

4. The children of Israel by reason of these Gibeonites, could the better intend their higher imployments, because they did their drudgery worke for them, so whiles these sins of infirmitie doe keep the soul low in a way of humiliation, and as it were help forward this submissive worke, Christians that by are the better inabled to walke strictly and exactly in all the [Page 19] wayes of God. Those that in the 7. of the Romans complain so much of the body of death, which they carrie about them in the person of the Apostle Paul, are such as walke not according to to the flesh, but according to the spirit. Rom. 8.1. If a man have a disease in his body, that he is sensible of, if it be but a weaknes or infirmitie, and not a raigning disease, hee'l be very exact in observing the rules of his Physitian, Simile. set the most luscious meat before him, if the eating of it should indanger the breking out of his disease, he will not dare to tast of it, and hee'l be verie cha­rie, how he mistimes himself, he will have a speciall care not to doe any thing that may give a vent to his trouble.

It is true notwithstanding all the care he can take, his trouble will now and then break out, but yet this is no supersedeas to his care, but rather a whetstone of his diligence. Indeed he that is sick of a burning feaver, and such like diseases, that have the upperhand of nature, these doe make us carelesse of those things that belong to our health, and cause us to pitch upon such things as doe feed our disease, rather then upon such things as strengthen nature. So here, if thy sinnes be such as hinder thy exactnesse, and cause thee to make provision for thy lusts, they are sins of presumption, but if they be such sinnes as are an oc­casion to further thy exactnesse, and increase thy care to walke after the wayes of God: if thou darest not neglect thy commu­nion with God in prayer, nor omit any duty, nor walk excen­trically to the rule of Gods word, it is but an infirmity, such a sinne as may very well stand and comply with the state of grace.

It is remarkable, that the infirmities of the Saints have been chiefly discovered about those graces for which they have been most commended. ☜ As Abraham is chiefly commended for his faith, yet those infirmities of his recorded in Scripture, as his carnall knowledge of Hagar, his equivocating concer­ning [Page 20] nis wife Sarah, were nothing else but acts of unbeleefe. So Iob is chiefly commended for his patience, yet all his infirmities we can read of were nothing else but acts of impatience, what doth this intimate unto us, but that the sight of their infirmities, have taken advantage to studie the contrary grace so much the more, and advanced to so high a pitch in the practice of it, that they did deserve rather to be commended for those graces: then to be condemned for the contrary infirmities. And if it be thus with us, it is a good signe. If thou beest addicted to pride, and the sight of it makes thee to strive so much the more to be humble, and to attaine to so much of humility, that thou deservest to be commended for it, rather then to be condemned for thy pride; Thou shalt never stand indicted as a presumptuous sinner, though thy sinnes may break out now and then. And the like I may say of thy inclination to uncleannesse, &c.

Fiftly and lastly, The Gibeonites were enemies to the Isra­elites, and yet carried the matter so, that they made them believe that they came from farre. So a sinne of infirmity is so neere grace, that as Jacob and Esau strugled both in one wombe, so do they conflict and grasple together in one soule, yea in one and the self-same faculty of the soule.

There is never a sinne of infirmity but it is confronted by the contrary grace, and that in the same subject, yet Sathan puts such lies upon these sins of infirmity many times, that they make us believe, that there is a mighty distance betwixt us and grace, and to call the truth of our conversion into question: Thus David in the 77. Psal. falling into a misprision of his estate, and crying out as one that was cast out of Gods favour, Simele. in the 20. ver. char­geth his infirmity with all. Sin though but of infirmity will prove as a Thiefe in our candle, it dimmes our light, and steals away our love, neither can I see how a constant and never inter­rupted assurance, may comply with such a measure of sanctifica­tion, [Page 21] as is yet imperfect, whatever some may pretend to the contrary.

Now sinnes of presumption are quite contrary to this, for though they are at a great distance from grace, insomuch that he that is under the Dominion of those sinnes, cannot justly claim the priviledge of a child of God, yet Sathan put such lyes upon these sins, that they make us believe, that true grace & they may very wel stand together, according to that of Salomon, Prov. 30. ver. 12, There is a generation that is pure in their owne eyes, though they be not cleansed from their wickednesse. Thus the presum­tuous sinner in the 29. of Deut. verse. 19. will needes claime a right in Garizim the mountain of blessing, when as notwith­standing he is bound to make his residence in mount Ebal the mountain of curses, speaking peace to himself, when yet he walks in the stubbornesse of his heart, and the expression which the Holy Ghost addes is worth the observing, it is said of him that he addes drun­kenesse to thirst. That is he doth as a drunkard, Simele. that is in love with drunkenesse and loath to pick a quarrell with it, finding it to be loathsome and overcharging nature, he doth therfore feed upon salt meates, that may provok thirst, that so his excesse in drinking may be the more pleasing to his Pallat, and he through the ab­horrency of nature may not be drawn to forsake it.

So a presumptuous sinner perswades himself of an interest in Christs death, not as one that flees thither for refuge, from the fury of the avenger of blood, but as one that is loath to pick a quarrell against sinne, which he knowes is terrible to the consci­ence, and therefore might through the sting of a self-accusing spirit be imbittered unto him, therefore he is desirous to per­swade himselfe, that because Christ died for sinners, his sinnes will breake no square, as if Christ did therefore come into the world to make sinne lesse dangerous then it was before, and not rather to give us grace to subdue sinnes, and to bring us to a [Page 22] greater measure of loathing and detestation of it, as receiving a greater and more bloody tincture of guilt from his death, then e­ver it could have had from the Law. Heb. 10.28, 29.

Thus you see the differences betwixt sinnes of infirmity & sinnes of presumption, in which as I have eschewed the one ex­treme, which is to strenghten the hands of the wicked, so haue I laboured to avoid the other extreame in making the heart of Gods people sadd, whom the Lord hath not made sadd.

Therefore come on you bruised reeds and smoaking flax, which are so oppressed with the sense of sinne, that you despise the consolations of the almighty, come and view your selfe in this glasse, and you shall see what little cause you have to bee dejected, it is indeed a bitter thing to sinne against God, but yet so long as your sinnes have not worse qualities then these a­forementioned, you have cause to lift up your heads and owne your evidences. If your sinnes be so farre kept under, as they are forced to officiate, and help forward the worke of humiliati­on: If they doe joyn with grace in the destruction of other sinnes (for it is not unusuall for grace to call out a sinne of infirmity to perfect mortification.) If they give occasion to those spiritu­all victoryes, which discover so much of the glorious power of God in the soule, If they hinder not but rather further our ex­actnesse, and lastly if they be such neer neighbours to grace, as that grace and they may stand together in one subject. Comfort thy self whatever the bulk of thy sin be, thou hast not yet broke the Covenant, and so long as Christ is the great Chancellour of Heaven and carryes a Chancery in his bosome, thou shalt never take the foyle. Indeed if thy sinnes beare the Eare-marke of Presumption, I deare not open this City of refuge unto thee, for God himselfe hath locked thee out: so long thou conti­nuest in that condition, Deut. 29. ver. 19.

But yet for further satisfaction: It will not be amisse to con­sider, [Page 23] what to judge of those enormious sinnes of the Saints which are upon record, Lots incest Davids adultery and murther and the like, did they not break the Covenant in committing of them. To this I answer.

That to break the Covenant is a sin unto death, it is a spiritu­all adultery, a forsaking of God, that wee may goe a whoring after the Creature, and into such sinnes the Saints of God cannot fall, because the seed of God remains in them, therefore they can­not thus sinne unto death.

I confesse these sinnes have a great deale of horror in them, they are Sea-marks from which we must flee, as their vertuous actions are land marks, to which we must desire to approach in a way of imitation.

Nay if any one shall say that they did lye dead for a time without either the sense or use of grace, I will not much gaine say him.

But this I confidently affirm that they were not radically dead, that is they were not so dead, but that there was a principle and roote of life left in them. I may compare their condition to Christs condition, when he was dead: they will runne parallell in these particulars.

Though Christ was dead, yet that Hypostatical union betwixt his God-head and Manhood were not dissolved, but his divine nature was as really united to his man hood at his death as it was when he was alive; now for asmuch as the God-head is a quickning spirit, nay life it self, and the author and giver of life, it must needs follow that there was stil a root of life left in him, therefore he could not be radically dead. So by those sinnes which the Saints committed, the mysticall union, which was be­twixt Christ and their soules was not dissolved, whereby he as their head, and they as his members. Impossible it is that a man [Page 24] thus united unto Christ, should be quite cast of from Christ. For then Christ himselfe must be maimed by the losse of a member.

See what full description Christ himselfe gives of that union Iohn 17. ver, 23. I in them, and thou in me. where we see that this mysticall union is compared to that essentiall union which is betwixt him and his father, and therefore as that can­not be dissolved, no more can this. & I am perswaded that if the Patrons of the Apostacy of the Saints had felt the vertue & effica­cy of this union, they would never have broached such an errour. Now forasmuch as this Christ which is in them, and so neerely joyned to them is a quickning spirit, it is impossible that they should so fall but that still there is a Root of life left in them.

2. Though Christ dyed, yet he saw no corruption, that is he did not rot in his grave. So the Saints though they sin & ungrievously, yet they never go so far as to rot in thir sin, they are never brought so low, as that their root should becom rottenesse, as the Scripture phrase is. Rottennesse ariseth from hence, when the outward adventicious heat drawes out the inward and radicall moysture, and makes it runne into the outward parts. So then a man rots away in sinnne, when the moisture of his inward mind and af­fection is so drawn away from God, as that it is wholly set upon outward things. Now a Child of God can never fall thus low. For to be carnally minded is death, Rom. 8. ver. 6. whereas a belever as I proved before cannot sinne unto death. I thinke no child of God drunk so deep of the puddle of Epicurisme and sensuallity as Salomon did: yet looke into Ecclesiastes 2. ver. 3. which is his recantation Sermon, and there you shall finde him professe, that though he gave himselfe to wine, yet he acquainted his heart with wisdom: as if he should say, although I gave my selfe to pleasure yet I resolved to keepe wisedome and the feare of God in my heart, and to governe my affaires by the same, and to use it as a bridle to check me in those abominations.

As the Aethiopian Judges leave the upper seate of judgement empty for God. So Salomon when he was at the lowest ebb, reserved the highest seate of his heart and affections for God. Indeed that Seate was empty, it was not adorned with his pre­sence as before it was (the more was the pitty) but yet it was reserved for God, free from the incroachments of earthly vanityes.

3. The death that Christ died was the death of the Crosse, and one reason why Christ chose this death, as Divines affirme, was because this death did wound his body, but did not mangle it. So Christians when they fall into sinnes, their graces are wounded but not mangled, that is, they are weakned, but not-made uselesse.

A man would have thought that the grace of self-denyal had been wholly destroyed in the sons of Zebedee, by that fit of am­bition mentioned Mat. 20. vers 23. but yet we finde, it retain­ed its full proportion, though it was wounded by that sting of that contrary distemper, w ^ch they fel into, but notwithstanding when Christ cal'd for this grace: It immediatly came forth rea­dy to act her part, they expected to sit at his right hand, & Christ asked them, whether they were able to drink of that Cup, that he drunk of, and to be baptized with the baptisme that he was baptized with. And it appeares by their answer, how ready they were to stoop to that hot peece of service. They were not so ambitious to weare a Crown: but they were as wiling to kisse the stake, not not so desirous to raign, as they were wiling to burn, which shews that though their grace was wounded yet not man­gled by their sinne.

4. As Christ did raise himselfe by his own power. So they were active in their recovery; not meerely passive, as they were at their conversion, when there was nothing in them to close with grace, but in this recovery there was somthing left in them whereby [Page 26] they were not meere patients, bue agents in their recovery. As Peter wept himselfe alive againe, and David repented himself a­live againe, and Solomon preached himself alive againe. Thus we see what to judg of those grosse sinnes of the Saints.

But some men will object and say, that this doctrine of perse­verance, should be rather extermined then determined in the Pulpit, because it may nourish spirituall Idlenesse and presump­tion. For if men be taught, that having grace, they cannot loose it, why should they feare to commit any sinne? And why may they not grow carelesse, and throw the plough into the hedge to make holy day?

I answer, If true grace will give way to such wantonnesse: at her perill, considering that it is the keeper of every faithful soule and not the soule the keeper of it, and therefore Christians are said to be under the dominon of grace, Rom. 6. so that no such thing can happen except grace it self should prove ungratious. Simele. If there were such a fire as could not be quenched, would it there­fore never resist his contrary? So because grace is of that strength as it can never perish, nor be wholly extinguished, shall it there­fore cease to resist sinne? yeas sure it will resist it not only by counterfightings but by counterlustings, Gal 5.24. The flesh cannot so much as put forth a desire to sinne, but the spirit will put forth a counter desire to suppresse that. It is true, sometime corruption seems to get the advantage in the run, but grace will have the advantage againe in the turne. And though a Christian may fall very low, yet we may say of that grace, in whose custodie he is, as David saith of God himself Ps. 139.7, 8. Whether shall I flie from thy presence, &c. So may wee say, whether shall a Christian flie from such a keeper. If to hea­ven I am sure we cannot then flie from it, for thither is grace bound, and it hath a Commission to bring us thither. If to hell grace will find us out there too, and be sure to bring us back. If [Page 27] we should straggle and stray and have our heart too far carried away from God this grace shall lead us to God againe, and her right hand shall hold us up. If darkenesse of desertion cover us, grace will help us at a dead lift, and turn our darknesse into light. And by this it appeares that the doctrine of perseverances gives no way to licentiousnes and carnall libertie.

And whereas the patrons of the Apostacie of the Saints charge this doctrin with this inconvenience, that it opens a door to spirituall idlenesse and security, this imputation may iustly be retorted upon them. For you know a Christian hath much adoe to get grace, it will cost him hot water, many heart breaking and bitter pangs, before Iesus Christ be framed and fashioned in him: Now if people be taught, that men have no sooner gotten grace, but they are in danger to loose it again: will not this enervate and emasculate end overthrow all godly endeavours? What heart can a man have to take any great pains for that, and to be at a great charge to purchase that, which he is not sure to hold? In all conveyances there is a tenendum, as well as an ha­bendum, it is conveyed to us, not only to have but to hold, else we would hardly lay out any money about such purchase. So take away perpetuity and perseverance from grace, and what heart can we have to take any paines about it? This is one in­convenience that will follow from this error.

Besides this opinion is most uncomfortable, for it keeps the people in perpetuall suspence: It makes the graces of Christi­ans to be like Marchants goods that hang upon rops, even upon the sandic ropes of our weak and frail endeavours. And whereas Christ hath made an exceeding rich will, yet it seems by this o­pinion, that he hath made it so loose, that no man can certainly prove the will, nor be assured, whether the will belong to him [Page 28] or no. Again how can grace that may be mortall, sound­ly comfort an immortall soule. At least by this doctrine we cannot be soundly comforted till we have perseve­red, which cannot be till after death, at which time men shall be either above or beneath comfort. Thus much for this use.

Other uses were omitted for want of time, but shall be added if this finde acceptance, wherein I shall endea­vour to discover the nature of Apostacy, which sinne seemes now to be calculated for the Meridian of Eng­land.