The Triumph of a good Conscience. OR A SERMON Preached upon the 2. of the Revel. the latter part of the 10 verse. Wherein the nature of Faithfulness is in part opened, and the doctrine of perseverance confirmed, and some cases of Conscience cleared. By Paul Amiraut, Minister of the Gospel at East Dearham, in the County of Norfolk. Matth. 25.23. Well done good and profitable servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord. Augustin. Quod minimum minimum est, sed in minimo fidelem esse magnum est. Homerus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 London, Printed by Thomas Pain. 1648. To my worthy esteemed friend Mr. Laurence Brinley, Citizen and Merchant of the City of London. Worthy Sir, I Cannot perform so much as I promised, but by performing more. I undertook upon your request to present you a Copy of this Sermon in writing, and accordingly I set pen to paper, but my great distractions came so fast upon me, that in stead of writing I fell to scribbling, so that if I had offered you my written copy, I should have exhibited unto you unknown mysteries in the letter, though I speak but plain things for the matter. So that I saw, I could not make this Sermon fit for private use, but by exposing it to public view. And so lodging in a Printers house, I did address myself to the press, and that which others make their choice, I made my refuge, therefore if any blame me for sitting in the Printers stock, let him take this for an Apology. And since I am cast into this dilemma, that either I must be a fool in print, or be guilty of the breach of promise, let the most censorious critics know, that I esteem that folly wisdom, that doth exempt me from the guilt of unfaithfulness, which in this short discourse I have stigmatised with the black brand of Hell. But if there be no remedy, but this short treatise must be marked out for censure and reproach, I pass not for it, for it shall run but the same fate with the Author, and perhaps for no other cause, but for that I desire to be acquainted with the subject I treat of: And truly I expect to have this Sermon censured by some for the Author's sake, and by others I expect to have the Author censured for the Sermons sake. However I desire to be no worse dealt witha, l then salomon's Temple was by Nebuzardan, who though he destroyed it, yet he took the gold. So if men will but own the subject of this Sermon, and realize it in their practice, let them make me an Anatomy of reproach. I have prepared my back and shoulders to bear it. But as for you worthy Sir, I doubt not, but you will own this discourse with all faults, since you have so often urged me to own my promise, and I am glad it shall lodge in the bosom of him, who in these staggering and declining times, hath made his breast the Sanctuary of this grace of faithfulness, in adhering to Gospel principles, which will be your Crown, and your rejoicing in the day of the Lord jesus, in whose hand I leave you, who will be your jacin and your Boaz, your strength and establishment, resting Yours in all Gospel services, Paul Amiraut. The Triumph of a good Conscience etc. Reve. chap. 2. ver. 10 Be thou faithful unto the death, and I will give thee a Crown of life. IT is a good saying of an ancient writer directing his speech to godly Christians, Fear not O faithful soul, those outward evils which thou shalt suffer, for thy keeper sleepeth not, which preserveth thee: But be afraid of sin and inward evils, for thy keeper sleepeth not, which observeth thee. So in this verse the Church of Smyrna is bidden not to fear those outward evils which she should suffer, though the Devil should cast some of them into prison etc. but here in my text, she is bidden implicitly to fear the inward evil of Apostasy, and explicitly exhorted unto perseverance. Be thou faithful unto the death. The words naturally branch themselves into two parts, a precept and a promise. 1. The precept, Be thou faithful unto death. 2. The promise, and I shall give thee a Crown of life. But I shall only speak something of the first. The thing that is now to be explained, is the word faithful, which though it admit of an ample description, & takes in many ingredients, yet being confined to the straits of time, 〈◊〉 is the severe moderator of these exercises, I shall only open the main thing that denominates a man to be faithful; and that is the covenant keeping grace, whereby a man keeps touch with God in performing those vows and promises, he hath made unto him, in the 6. of Hosea verse the 7. They like men have transgressed the Covenant, they have dealt treacherously against me: to transgress the covenant is made there an act of treachery, & unfaithfulness, therefore by the Law of contraries, to keep the covenant is an act of faithfulness: it is the same with obedience in regard of the matter, but it differs from it in regard of the manner, ☞ for obedience hath relation to the command, as it is God's word, but faithfulness hath relation to the command, as we have made it ours, by entering into Covenant and promise to perform it: Now a faithful Christian often breaks God's word, but never goes so far, as to break his own, as shall be made good in the prosecution of this doctrine. Doctrine. These things premised, the point of observation which I shall hold forth unto you at this time, is this: That faithfulness if it be of the right Stamp will hold out unto death. For confirmation whereof, take a view of these Scriptures, Prov. 10.25. job 27. ver. 5. 1 john 2.19. 1 john 3.9. These Scriptures show the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the doctrine, proving that it is so, and now we shall produce reasons to show the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the doctrine, and to give an account that it is so. The 1. Reason is taken from the excellency of this grace of faithfulness, for faithfulness is the highest perfection a Christian can attain unto in this life, there will ever something be wanting even in the best in point of obedience, which cannot be made up but in the truth and soundness thereof: hence it is that where the scriptures speak of perfection, it is to be understood of sincerity, in the feeling and acknowledgement of our imperfection, joined with a constant endeavour after perfection, Phil. 3.13.14.15. so the 1 of Chron. the 12. they that in the 33. are said not to be of a double heart are said in the 38. verse to be of a perfect heart. Now faithfulness is therefore called perfection, because those that are faithful, are furnished with such things as accompany salvation, and they that are such cannot fall away, but must needs stand complete in all the will of God. In the 6. of the Heb. the 5. and 8. verses you may read of some that went very far, and yet the Apostle supposeth, that they might fall away, but in the 9 verse he is otherwise persuaded of the faithful Hebrews, because they were furnished with such things as did accompany salvation: they had such gifts, as would not leave them half way to heaven, as Orpha left her mother in Law Naomi, but would stick to them, till they were housed in the blessed mansions of eternity; so that all Apostates and Retrogades, and all those that are turned the Devils proselytes, casting off their faith, to make up their fortunes, have notwithstanding their glittering shows, and dazzling excellencies, wanted those things that accompany salvation, which a faithful Christian, and one that hath attained to a true Evangelicall perfection cannot be without. Reason 2 2. Faithfulness is a grace that admits of no corrupting, and Apostatising principles, it is like the Maronaan wine, Simile. which though it be mingled with other liquor, and drinks, yet it keeps its sweetness and its strength, without any abatement. Faithful men in Scripture are described by this, that they have renounced the hidden things of dishonesty, 2. Cor. 4.2. showing that there is no root nor principle of Apostasy to be found in such, now if there be no hidden root of apostasy within, there can never be any appearance of Apostasy without. But that place of Isay is very full chap. 11. ver. 5. where faithfulness is called the girdle of the reins, it is called a girdle, Simile. because as a girdle ties our clothes fast unto us, that they may not hang lose; so a faithful Christian girds the commands of God close about his Soul, to prevent all looseness, and Libertinism in his life and conversation, and it is called the girdle of the reins, because, as the reins, in the body purge out the bad blood, that it may not infect the liver, so faithfulness, though it cannot prevent all sin, yet it is continually purging of it, that it may not infect the heart, and by that means these hidden things of dishonesty are kept out, which might engage us to Apostasy and falling away, see Psal. 18. ver. 23. It is impossible to poison the Sea, because the Sea doth ever work out what ever is offensive unto it. Simile. So it is impossible that a faithful man should be corrupted, because faithfulness doth always purge out what ever is destructive unto it. Reason 3 3. Faithfulness is under the protection of never failing promises: The Lord promises that faithful persons shall be as unmoveable as mount Zion. Psal. 125. ver. 11. They are as an house builded upon the Rock, which no winds or waves are able to overturn. Mat. 7. ver. 24. Chosen ones, whom it is impossible for to seduce Mat. 24. ver. 24. They are Christ's sheep, whom no man shall pluck out of his Father's hand. john 10. ver. 29. They are kept by the power of God to salvation. 2. Pet. 1.5. Though they fall they shall not be cast away: for the Lord holdeth them up with his hand,. Surely it is impossible that a people of so many promises should perish, yes say some, for they may unpeople themselves by sin, and the Lord may unpromise them in a way of judgement: Simile. Not so say I, for the promises not only prepare salvation for us, but prepare us for salvation too in a way of holiness and obedience: see Jeremy, 31. ver. 32. and 32. ver. 40. like some tradesmen that do not only do those works that belong to their trade, but frame and fashion those very tools, by which they work: so here not only happiness, but holiness, (which is the tool by which it is wrought) flows from the belly of the promise. So much by way of confirmation. Use. 3 Use. Here I might say some thing by way of Confutation, for this truth meets with much contradiction abroad, of those that deny perseverance to be essential to this grace of faithfulness: and allow of no other perseverance, but that which comes by haphazard, affirming that Gods faithful ones may fall into such sins, 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 itself, it is the prologue and preface and the beginning of that doleful and fiery tragedy, 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 hour of death, than their race is at an end, and their endless happiness takes place. In itself it is the beginning of those woes, that shall persevere unto all eternity. But here in my text it is the Colophon: the last draught, and the Crown of that perseverance, that must help us to a Crown of life. Which may minister abundance of comfort to faithful 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 windows in a sulphureous fiery attire, and we may plainly perceive that the fiery Comet still hangs over our heads, our sins and distractions still soliciting God to trade with us in a bargain of blood: Now these that know not what change Christ hath wrought in death, may be filled with terror, to see the Cypress tree planted before their doors. But faithful Christians have no cause to fear death: For why should they be afraid of that, which puts an end to all their labours and sufferings, that strips them of their rags, to clothe them with robes, that brings them glad tidings of the consumption of their sins and of the consummation of their graces, setting a garland of glory, upon their heads which will not whither unto all eternity. Ob. But some will say, we fear not much a natural death, such a death, as causeth a fair dissolution by the mutiny of Malignant humours from within, but it is terrible to have our earthly Tabernacle pulled down violently by Malignant persons from without, and to be tormented to death in a way of cruelty by brutish men skilful to destroy. I answer that if faithful Christians knew their strength, and did well understand their privileges, they would as cheerfully upon Christ's call open their bosoms to a violent death, as to a natural death: for this is the death that Christ calls a Baptism. Matt. 20.23. Now Baptism should not be grievous to a Christian, ☞ seeing it is a sign and seal of the Covenant, no more should any persecution and Martyrdom inflicted for the cause of Christ, be grievous unto us, for the experience of Gods love ever runs in that channel. 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 kind of an afflicting Sacrament, as Circumcision in the one, which drew blood, and caused much smart, and pain and soreness in the body, though indeed the Passeover was a mere refreshing Sacrament. So Baptism is somewhat afflicting too, especially in the Eastern parts and hot climates of the world, where the party baptised was dipped over head and ears in water, though the Sacrament of the Lords Supper is a mere refreshing Ordinance: ☞ but this shows that God conveys 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 Sacramental to believers. Therefore let it never trouble us if we be exposed to persecution or Martyrdom, so long as we can match a good heart to a good cause. For as Austin saith well, though death in itself be the punishment of sin, it is now through the wonderful power of Christ made an inlet unto glory. To suffer for Christ saith Bradford, is to go to Heaven on horseback. And the same Austin further showing the difference of that death, ☜ that is now imposed upon Martyrs from that death, which was first threatened upon man in paradise, doth sweetly run 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: than it was said unto man, if thou breakest the Commandment 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 Commandment. 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 holiness 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 stoop to such hot services. I answer. Be it so, yet there is enough in the grace of faithfulness to carry us through: This grace will make us ready, and therefore called the girdle of the soul, Ephe. 6.14. Now when a man hath once put on his girdle, he hath then made himself ready for his work. Hence the latin, accingi ad opus, and that of Christ, Gird up the loins of your minds, are expressions importing a readiness to go about our task. Now when once a man hath made himself ready for a business, though very harsh & unpleasing in itself; yet when his spirit is leavened and raised, and so a suitableness wrought betwixt it, and his spirit, than the main stream of his desires and affection is carried after it, and it would be a trouble and vexation unto him to be taken of from it. See this in the Apostle Paul, Acts 21. v. 1● Being dissuaded from going up to jerusalem; by many of the Saints, because they understood, by the Prophet Agabus the hard measure, that he should meet withal there, he grew into some passion, and set himself with might and main to resist this temptation of the right hand, wherewith he was assaulted, saying, what mean you to weep and break my heart, for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. As if he should say, will you take me of from that business, that I have made myself ready 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 faithfulness to make us ready for any service that Christ shall expose us unto, fear not the weakness of the flesh to grasple with a suffering condition, for faithfulness will put sugar enough into the bitterest cup, to make it sweet and pleasant unto thy taste. Indeed if thou be'st unsound and unfaithful, such times as these may speak terror unto thee. Simile. An unsound leg will ache in a storm, and an evil conscience will ache in shaking times, in the 33. Esa. v. 14. The sinners of Zion are afraid, Fearfulness hath surprised the hypocrites, who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burn? Why, what's the matter? The things threatened in that chapter, were temporal judgements, the lesser furniture of mount Ebal, and yet behold they cry out of eternal judgements, as 〈◊〉 the full weight of mount Ebal was ready to fall upon them? what should be the reason of it, surely it lies in this, that when God sends temporal judgements, ☞ a bad conscience will step in, and eke out the judgements by stretching them upon the tenter hooks of eternity, that is, whilst we are afflicted with the sense of the present judgement, a bad conscience will then bestir itself, and let us see the succession of those woes, which shall continue in hell for ever, and whilst we are delivered to the hand-killing, Conscience will deliver us to the hand writing, and this will minister cause enough for such an Outcry. Who among us. etc. But the righteous may be as bold as a Lion, Prov. 28. ver. 1. especially being assured by God's word which cannot lie, Rom. 8. ver. 37. that in all these things he shall be more than a conqueror, ☜ through Christ that loved him. We read of two sorts of conquerors in the 11. of the Heb. from the 33. verse etc. one that conquered in a way of violence, and these were but conquerors, an other sort from the 37. ver. etc. 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 conquerors, but more than conquerors, because they gave great odds, (to wit) their lives, estates, liberty, ease, etc. and yet conquered. Therefore let faithful Christians comfort one another with such things. Ob. I but some poor souls will say, true these are great comforts, but they belong only to such as are faithful, but I fear I am not faithful: therefore I dare not peep into this Ark, nor house myself in this Rock. This Objection makes a bridge to carry us over to an use of examination. Use of Examination. And therefore, that we may come to that use, I answer. 1. That this fear of thine is no bad sign, if other things be answerable, for faithfulness is a self-suspecting grace: We see in the 26. of Mat. the 22. ver. when our Saviour Christ told his Disciples that one of them should betray him, the faithful Disciples, and those that were clear from hatching such a damnable plot, suspected themselves first, as appears by that question they propounded to Christ, Master is it I etc. But Judas which was the Traitor indeed did lagg behind, and would not seem to suspect himself till for shame he could not 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 less faithful, for suspecting thy unfaithfulness. But because a base dissembling Hypocrite may come in though limping and make a show of self-suspition, therefore a faithful Christian in this outstrips an unsound and forked tongued hypocrite, that he doth not only suspect himself, but he desireth to be throughly searched and ransackd to the bottom Psal. 26. verse 1.2. This is the mere, and the doole stone that parts the sincere Christian and the Hypocrite, Simile. For unsound hearts as unsound legs desire to be hid; and though they may submit to some kind 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 judgement, or vicious in their practice which they cannot endure 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 faithful Steward rejoiceth, 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 trial of faithfulness is very strict, a man that will be conscience proof in this trial must arm himself to give a strict account for small things, as well as for great, when we try our servants for their work, we try them in great matters, but when we try them for their truth we try them in small matters, if we find them purloining but a small piece of money, we conclude presently, that they that are unfaithful in so small a thing, would likewise prove unfaithful in a greater; so they that despise any of God's ways, or allow themselves in the practice of any sin, though never so small, crack their credit in point of faithfulness, according to that of Luke 16. v. 10. He that is faithful in the least, he is all so faithful in much, and he that is unjust in the least, is unjust also in much. Ob. But some will say, shall every little sin foil us, in this Trial, and give us the Denomination of unfaithful persons. I answer that in this trial we must nor make use of a pair of Compass to examine the quantity of the offence, but of a touchstone to examine the quality of the offence. The least quantity of leaven, is able to turn a Passeover into pollution, so the least sin defiles us, if it be an act of unfaithfulness, whereas otherways sin though it be great in regard of the bulk; will not pollute us, if there be not a tang of unfaithfulness in it. Now then to join issue with men's hearts and conscences, you must remember, what I told you in the description of this grace, that faithfulness is to keep touch with God in performing our Covenant, therefore if the sin be of that nature, as that thou hast brook the Covenant, the leprosy, sticks to thy forehead, and thou art unclean, but if the Covenant be not broken by thy sin, it is no fretting leprosy what ever the sin be, and after thou hast been shut up a while in the Closet of repentance, and godly sorrow, thou wilt clear thyself as a fountain doth, that casts out her mud. 2. cor. chap. 7. ver. 11. For behold this self same thing, that ye sorrowed after a good sort, what carefulness it wrought in you; yea, what clearing of yourselves; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge: in all things ye have approved yourselves to be clear in this matter. It is true every sin in itself is a breath of the Covenant. But every man breaks not the Covenant, by committing of sin. Circumstances may alter the nature of sin, so that a sin being clothed with these Circumstances, shall be no breach of the Covenant, though in a Mathematical consideration, abstracted from such circumstances, it would certainly prove so. Know therefore, that promises and Covenants are not broken by sins of infirmity, but only by sins of presumption. Psal. 19.12, 13. There are two sorts of sins mentioned: Some which David desires might be pardoned, and those are his secret sins, or sins of infirmity: Others that David desires to be kept from, and those are presumptuous sins, and he gives this as a reason, that if they should prevail, 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 sickness or weakness to break his word, Simele. but he that is set a work by some hidden principle of dishonesty to violate his promise, So infirmities are in the nature of soul sicknesses, they are sins turned into diseases, therefore they pronounce not a man unfaithful: 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 joshua, you read there the story of the Gibeonites. And we find that they were a parcel of those accursed nations, which by God's special command were devoted to destruction. Yet notwithstanding, by a trick they had they escaped. So sins of infirmity are a parcel of that accursed mass of sin, which ought to be destroyed and cut off by mortification. But yet they are such sins as do escape many times. So that a Christian shall be troubled with them all his life long, but yet with the same success that the Gibeonites had, the same thing befalling their sins, that befell the Gibeonites. As first, they had a mean office put upon them, they were made hewers of wood, and drawers of water. So sins of infirmity are sins in office, and their office is to set the pump of godly sorrow and humiliation going. This I confess they do 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 subjected them in hope. Rom. 8.20. So with some alteration I may say, that these sins execute not this office of themselves, but by the power of God, who can work by contraries, and who hereby outshoots the Devil in his own bow. For he found the way to draw pride out of God's graces, and the Lord to requite him, will draw humiliation out of those sins, whereof he is the author. Thus he suffered Ezekiah to fall, that he might know what was in his heart, and so be humbled. 2. Chron. 32.31. To open this a little further, I lay this for a ground, that jesus 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 sin, 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 aught more to be sought after, than man's good. Some great reasons sure there must be for this, among which I suppose this to be one of the chief. That God's justice might still keep a Court, as well as his mercy: which could not have been, if all sin had been abolished. 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 sin, which are as so many arraignments in the Court of God's justice, after which an appeal lies fair in the Court of God's mercy. Now had sin been quite abolished, the Court of justice like janus' temple in the time of peace had been quite shut up. And God by granting a privilege should have extinguished those rents and revenues that come in to him by virtue of that Court. Which those poor Publicans, these sins of infirmity bring in. So then those sins that are not as a prick in the flesh to humble us, are no sins of infirmity, but sins of presumption. 2. The Gibeonites after their escape, complied not with those nations whereof they were a parcel, but were rather a means to help to destroy them, Iosh. 10. So sins of infirmity do not uphold other sins, but rather help to mortify them. Peter's denial of his master did wholly destroy his carnal confidence. So the messenger of Satan where with Paul was buffeted, being according to Interpreters, some lust or other stirring within him, was a means to pull down that exaltation, which might have been occasioned by those divine raptures and revelations which he enjoyed. There is never a sin of infirmity, but is a means to keep out a worse sin, into which the Saints of God would have fall'n, if they had not been troubled with that infirmity. I appeal 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 paradox, the more sins of infirmity a Christian is troubled withal, the fewer sins he hath. Mistake me not, I do not say, but that one that hath fewer sins of infirmity, is freer from sin, than he that hath more. But you may conceive my meaning by this Comparison. The more ruins of houses the fewer houses, because if these ruins were not, we should have houses built in their complete fabric. So the more sins of infirmity, the fewer sins, because if these infirmities were not, we should have sin in its complete posture, and in its full perfection. whereas sins of infirmity are but the ruins or relics and remainders of sin. And I might add this, that the more sins of infirmity, 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 infirmity is not a total sin, but a defect of the contrary grace arising from the imperfection of it. As pride in the Saints it not a complete pride, but is only a defect in their humility. So their unbelief is not a complete unbelief, but it is only a weak and an imperfect faith, so that as we say of smoke, that it is contrary unto fire, yet it is a sign of fire, so may we say, that these sins though contrary to grace, yet they are a sign of grace, for they are but a defect of it. And in this sense we may say, that the more sins of infirmity, the more grace. Now sins of presumption are of another nature. They come within the compass of the statute of maintenance, they are so fare from pulling down other sins, as they do rather uphold them, one sin of presumption making way for another. Hence presumptuous sinners are said to pull down sin with cart-ropes, and iniquity with cords of vanity. Esay 5.18. And Moses tells us, that presumptuous sinners add drunkensse to thirst, and rebellion to transgression. Deut. 29.19. As we say of the snow, Simele. that if it do not melt it lies for more, so sins of presumption are sins which melt not in a way of repentance, therefore they make way for other sins. Again sins of presumption are not mere defects of grace, but they are such sins as do wholly exclude the contrary grace, pride if it be a sin of infirmity, wholly excludes humility, etc. 3. The Gibeonites gave occasion to the greatest victory that ever was obtained. Josh. 10. A victory wherein the stars 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 sins of infirmity give us occasion to judge ourselves, which judgement is after turned into a spiritual victory, Matt. 12.20. A victory exceeding great and glorious, wherein if the host of heaven did not fight for us, ☞ if the blessed Angels did not carry us in their hands, that we might tread upon Dragons, and trample upon Scorpions, yea, if Christ the Sun of righteousness did not stand still, and abide constant to us in his promises of support and assistance. Yea, if he did not stay the Moon too, that is, our fickle and inconstant hearts, that we might not wholly fall from him, O what would become of us. How soon would Satan Cacus like draw us backward into his den, and take the advantage of the bias of our corruptions to roll us into the bottomless pit. For by this means Satan hath abundance of advantage over us, because he hath a strong party & faction in us. Grace as a reverend Divine hath observed, is but as a spark, and corruption as much smoke, and moisture damping it. Grace is but as a Candle, and that in a socket among huge and boisterous winds. Therefore for God to bring forth judgement into victory, this is victory indeed. chrysostom speaking of enoch's translation professeth, that he wonders at nothing so much as this, ☞ that Enoch with a body of flesh passing through the air, which is the Devil's territory (and therefore he is called the Prince of the air) yet he should pass unmolested, the Devil not throwing so much as a stone at the mudwall of his body, though he was his greatest enemy at that time, even when he came jossling by, and confronted him as it were in the place of his own dominion, So it is a thing that may carry us to the highest pitch of admiration, to see a Christian pass through the hosts of the Devil's temptations, with not only a body of dust, which he may feed upon as a Serpent. For dust is the Serpent's 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. etc. His small and scarce appearing grace being like unto jonathans' arrows, which never returned empty, from the blood of the slain, and the fast of the mighty, 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 sin, and the strength of sin is the Law. But thanks be to God, who giveth us the victory through our Lord jesus Christ, 1 Cor. 15.55, 56, 57 But sins of presumption do not make way for such victories, but on the contrary, presumptuous sinners lie down at Satan's feet as his bond slaves, they are said to be overcome of sin, and to be taken Captives by Satan at his pleasure. You therefore that pretend your sins are sins of infirmity, see whether you can show the trophies and monuments of such spiritual victories as these are, else you have some cause to suspect yourselves. It will not be sufficient in this case to allege your forsaking of gross sins, as drunkenness, adultery, etc. this doth not argue victory, for these sins 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 Relapse, Simele. 2 Pet. 2.22. If an house were much infected with the plague, though they were enemies, an Army of Soldiers would hardly compass it about, and lay sledge to it to subdue it, but they would rather fly from it, and keep a distance from it. So such infections and pestiferous slnnes as these must be the object of our flight and not of our victories. Neither can we be said to have escaped them, by refraining from those sins, unless also we avoid those occasions and appearances of evil, that bring us near them, because they that flee from any thing; must not come as near as they can, but must keep at as great a distance as they can. For men to refrain from drunkenness, and yet follow tippling, to profess to hate pride, and yet delight in strange apparel, to refrain from the act of uncleanness, and yet to practise dalliance, to abhor Idolatry, and to observe superstitious Ceremonies, is to come so near those gross sins, 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 capacity to be crowned as spiritual Conquerors. For the Apostates spoken of in that place of Peter had gone thus fare, and yet afterwards made it appear by their Apostasy, that they never knew what it is to conquer sin. But the subduing of our spiritual corruptions, as our unbelief, our spiritual pride, vain glory, love of the world, etc. These are the victories, whereby we must try ourselves, and unless we find that our sins have made a spiritual conquest of them it is to be feared our sins are not sins of infirmity but sins of presumption. 4. The children of Israel by reason of these Gibeonites, could the better intent their higher employments, because they did their drudgery work for them, so whiles these sins of infirmity do keep the soul low in a way of humiliation, and as it were help forward this submissive work, Christians that by are the better enabled to walk strictly and exactly in all the ways of God. Those that in the 7. of the Romans complain so much of the body of death, which they carry about them in the person of the Apostle Paul, are such as walk 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 weakness or infirmity, and not a reigning disease, he'll be very exact in observing the rules of his Physician, Simile. set the most luscious meat before him, if the eating of it should endanger the breaking out of his disease, he will not dare to taste of it, and he'll be very chary, how he mistimes himself, he will have a special care not to do 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 fever, and such like diseases, that have the upperhand of nature, these do make us careless of those things that belong to our health, and cause us to pitch upon such things as do feed our disease, rather than upon such things as strengthen nature. So here, if thy sins be such as hinder thy exactness, and cause thee to make provision for thy lusts, they are sins of presumption, but if they be such sins as are an occasion to further thy exactness, and increase thy care to walk after the ways of God: if thou darest not neglect thy communion with God in prayer, nor omit any duty, nor walk excentrically to the rule of God's word, it is but an infirmity, such a sin as may very well stand and comply with the state of grace. It is remarkable, that the infirmities of the Saints have been chief discovered about those graces for which they have been most commended. ☜ As Abraham is chief commended for his faith, yet those infirmities of his recorded in Scripture, as his carnal knowledge of Hagar, his equivocating concerning nis wife Sarah, were nothing else but acts of unbelief. So job is chief 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 study 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 sign. If thou be'st addicted to pride, and the sight of it makes thee to strive so much the more to be humble, and to attain to so much of humility, that thou deservest to be commended for it, rather than to be condemned for thy pride; Thou shalt never stand indicted as a presumptuous sinner, though thy sins may break out now and then. And the like I may say of thy inclination to uncleanness, etc. 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 fare. So a sin of infirmity is so near grace, that as Jacob and Esau struggled both in one womb, so do they conflict and grasple together in one soul, yea in one and the selfsame faculty of the soul. There is never a sin of infirmity but it is confronted by the contrary grace, and that in the same subject, yet Satan 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 God's favour, Simele. in the 20. ver. chargeth his infirmity with all. Sin though but of infirmity will prove as a Thief in our candle, it dims 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, as is yet imperfect, whatever some may pretend to the contrary. Now sins 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 sins, cannot justly claim the privilege of a child of God, yet Satan put such lies upon these sins, that they make us believe, that true grace & they may very well stand together, according to that of Solomon, Prov. 30. ver. 12, There is a generation that is pure in their own eyes, though they be not cleansed from their wickedness. Thus the presumptuous sinner in the 29. of Deut. verse. 19 will needs claim 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 stubborness of his heart, and the expression which the Holy Ghost adds is worth the observing, it is said of him that he adds drunkenness to thirst. That is he doth as a drunkard, Simele. that is in love with drunkenness and loath to pick a quarrel with it, finding it to be loathsome and overcharging nature, he doth therefore feed upon salt meats, that may provok thirst, that so his excess in drinking may be the more pleasing to his , and he through the abhorrency of nature may not be drawn to forsake it. So a presumptuous sinner persuades himself of an interest in Christ's 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 quarrel against sin, which he knows is terrible to the conscience, and therefore might through the sting of a self-accusing spirit be embittered unto him, therefore he is desirous to persuade himself, that because Christ died for sinners, his sins will break no square, as if Christ did therefore come into the world to make sin less dangerous than it was before, and not rather to give us grace to subdue sins, and to bring us to a greater measure of loathing and detestation of it, as receiving a greater and more bloody tincture of guilt from his death, than ever it could have had from the Law. Heb. 10.28, 29. Thus you see the differences betwixt sins of infirmity & sins of presumption, in which as I have eschewed the one extreme, which is to strengthen the hands of the wicked, so have I laboured to avoid the other extreme in making the heart of God's people sad, whom the Lord hath not made sad. Therefore come on you bruised reeds and smoking flax, which are so oppressed with the sense of sin, that you despise the consolations of the almighty, come and view yourself in this glass, and you shall see what little cause you have to be dejected, it is indeed a bitter thing to sin against God, but yet so long as your sins have not worse qualities than these aforementioned, you have cause to lift up your heads and own your evidences. If your sins be so fare kept under, as they are forced to officiate, and help forward the work of humiliation: If they do join with grace in the destruction of other sins (for it is not unusual for grace to call out a sin of infirmity to perfect mortification.) If they give occasion to those spiritual victories, which discover so much of the glorious power of God in the soul, If they hinder not but rather further our exactness, and lastly if they be such near neighbours to grace, as that grace and they may stand together in one subject. Comfort thyself whatever the bulk of thy sin be, thou hast not yet broke the Covenant, and so long as Christ is the great Chancellor of Heaven and carries a Chancery in his bosom, thou shalt never take the foil. Indeed if thy sins bear the Eare-marke of Presumption, I dear not open this City of refuge unto thee, for God himself hath locked thee out: so long thou continuest in that condition, Deut. 29. ver. 19 But yet for further satisfaction: It will not be amiss to consider, what to judge of those enormous sins of the Saints which are upon record, Lot's incest David's adultery and murder 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 spiritual adultery, a forsaking of God, that we may go a whoring after the Creature, and into such sins the Saints of God cannot fall, because the seed of God remains in them, therefore they cannot thus sinne unto death. I confess these sins have a great deal of horror in them, they are Sea-marks from which we must flee, as their virtuous 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 lie dead for a time without either the sense or use of grace, I will not much gain 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 root of life left in them. I may compare their condition to Christ's condition, when he was dead: they will run parallel in these particulars. Though Christ was dead, yet that Hypostatical union betwixt his Godhead 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 as much as the Godhead is a quickening spirit, nay life itself, and the author and giver of life, it must needs follow that there was still a root of life left in him, therefore he could not be radically dead. So by those sins which the Saints committed, the mystical union, which was betwixt Christ and their souls was not dissolved, whereby he as their head, and they as his members. Impossible it is that a man thus united unto Christ, should be quite cast of from Christ. For then Christ himself must be maimed by the loss of a member. See what full description Christ himself gives of that union john 17. for, 23. I in them, and thou in me. where we see that this mystical union is compared to that essential union which is betwixt him and his father, and therefore as that cannot be dissolved, no more can this. & I am persuaded that if the Patrons of the Apostasy of the Saints had felt the virtue & efficacy of this union, they would never have broached such an error. Now forasmuch as this Christ which is in them, and so nearly joined to them is a quickening spirit, it is impossible that they should so fall but that still there is a Root of life left in them. 2. Though Christ died, 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 their sin, they are never brought so low, as that their root should become rottenness, as the Scripture phrase is. Rottenness ariseth from hence, when the outward adventicious heat draws out the inward and radical moisture, and makes it run into the outward parts. So then a man rots away in sin, 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 think no child of God drunk so deep of the puddle of Epicurism and sensuality as Solomon did: yet look into Ecclesiastes 2. ver. 3. which is his recantation Sermon, and there you shall find him profess, that though he gave himself to wine, yet he acquainted his heart with wisdom: as if he should say, although I gave myself to pleasure yet I resolved to keep wisdom and the fear of God in my heart, and to govern my affairs by the same, and to use it as a bridle to check me in those abominations. As the Aethiopian Judges leave the upper seat of judgement empty for God. So Solomon when he was at the lowest ebb, reserved the highest seat of his heart and affections for God. Indeed that Seat was empty, it was not adorned with his presence as before it was (the more was the pity) but yet it was reserved for God, free from the encroachments of earthly vanities. 3. The death that Christ died was the death of the Cross, and one reason why Christ chose this death, as Divines affirm, was because this death did wound his body, but did not mangle it. So Christians when they fall into sins, their graces are wounded but not mangled, that is, they are weakened, but not-made useless. A man would have thought that the grace of self-denial had been wholly destroyed in the sons of Zebedee, by that fit of ambition mentioned Mat. 20. verse 23. but yet we find, it retained its full proportion, though it was wounded by that sting of that contrary distemper, which they fell into, but notwithstanding when Christ called for this grace: It immediately 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 baptised with the baptism that he was baptised with. And it appears by their answer, how ready they were to stoop to that hot piece of service. They were not so ambitious to wear a Crown: but they were as wiling to kiss the stake, not not so desirous to reign, as they were wiling to burn, which shows that though their grace was wounded yet not mangled by their sin. 4. As Christ did raise himself by his own power. So they were active in their recovery; not merely passive, as they were at their conversion, when there was nothing in them to close with grace, but in this recovery there was something left in them whereby they were not mere patients, bue agents in their recovery. As Peter wept himself alive again, and David repent himself alive again, and Solomon preached himself alive again. Thus we see what to judge of those gross sins 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 spiritual Idleness and presumption. For if men be taught, that having grace, they cannot lose it, why should they fear to commit any sin? And why may they not grow careless, and throw the plough into the hedge to make holy day? I answer, If true grace will give way to such wantonness: at her peril, considering that it is the keeper of every faithful soul and not the soul 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 itself should prove ungracious. 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 sin? yeas sure it will resist it not only by counterfighting but by counterlusting, Gal 5.24. The flesh cannot so much as put forth a desire to sin, but the spirit will put forth a counter desire to suppress that. It is true, sometime corruption seems to get the advantage in the run, but grace will have the advantage again in the turn. And though a Christian may fall very low, yet we may say of that grace, in whose custody he is, as David saith of God himself Ps. 139.7, 8. Whether shall I fly from thy presence, etc. So may we say, whether shall a Christian fly from such a keeper. If to heaven I am sure we cannot then fly 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 we should straggle and stray and have our heart too far carried away from God this grace shall lead us to God again, and her right hand shall hold us up. If darkness of desertion cover us, grace will help us at a dead lift, and turn our darkness into light. And by this it appears that the doctrine of perseverances gives no way to licentiousness and carnal liberty. And whereas the patrons of the Apostasy of the Saints charge this doctrine with this inconvenience, that it opens a door to spiritual idleness and security, this imputation may justly be retorted upon them. For you know a Christian hath much ado to get grace, it will cost him hot water, many heart breaking and bitter pangs, before jesus 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 lose 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 pains about it? This is one inconvenience that will follow from this error. Besides this opinion is most uncomfortable, for it keeps the people in perpetual suspense: It makes the graces of Christians to be like Merchant's 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 lose, that no man can certainly prove the will, nor be assured, whether the will belong to him or no. Again how can grace that may be mortal, sound comfort an immortal soul. At least by this doctrine we cannot be sound 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 find acceptance, wherein I shall endeavour to discover the nature of Apostasy, which sin seems now to be calculated for the Meridian of England. Imprimatur, Edmond Calamy. FINIS.