The Parable of the Sower and of the Seed, Text (8 of 8)

The Parable of the Sower and of the Seed · Text (8 of 8)

p. 396Yet those are in more fearfull estate, who in stead of growing to an hundreth fold, fall backe from the measure they once had: as the grasse or corne that growes on the house-top, which was greene and flourished a little while, but incontinently withers p. 397away, and falls to nothing. Bee it knowne vntounto all these: 1. That they neuer had a graine of true grace; for that would bee rising, if not to an hundreth fold, yet to sixty, or thirty. 2. Let them be assured, that no man euer went to heauen backward; but, whom God hath a good purpose to saue, hee bringeth forward. 3. If any withdraw himselfe, the Lords soule hath no pleasure in him, that is, hates and abhorres him.

Therefore looke to it, and awaken thy selfe in time, who haddest begun to set thy hand to the Plough, but hast looked backe, and haddest set out of Sodom, but hast looked behinde thee, and out of Egypt, but runnest backe againe. Thou couldest and diddest see and sorrow for sinne: now thy conscience is feared. Thou couldest and diddest pray priuately, and in thy family: now hast giuen vp this duty. Thou diddest reade the Scriptures, redeeme the time, durst not sweare, nor breake the Sabbath, nor neglect the preaching of the Word: now Cards and Tables eate vp thy time, thou canst sweare, and swill, and drinke, and scorne the preaching of Gods Word, on the Sabbath day, or on other dayes, canst disdaine and wrong the Preachers and Professors of the Gospell. To thee, I say, Better thou haddest neuer seene the light of nature, or grace, than hauehave proued such an Apostate, such a dog, such a swine, 2. Pet. 2.20, 21, 22. Know for a certaine, the trees of Gods Garden shall not lose their leafe, Psal. 1.3. Remember whence thou art falne: repent, and doe thy first workes, Reuel. 2.5.

Vse 2. To moue vsus to striue to the highest pitch of grace, to get beyond others, yea our selues daily, p. 398towards the hundreth fold fruitfulnesse. Motiues.

5. Motiues to aspire to the highest pitch of grace.1. Consider thine owne weaknesse and wants. Thou that knowest most, knowest but in part, beleeuest but in part, & the most holy is holy but in part; and, one of the first and best effects of faith, is, to see the weaknesse of faith. It lets thee see how farre thou art from the perfection of Gods Law and Image, from the marke and high calling, from the pitch and stature of the Saints, whose praise is in the Scriptures. It sees naturall fulnesse a step-mother to the desires of grace, for increasing it. And if thou hast not attained a sence and strife against imperfection, thou art not yet in the way to Christian perfection.

2. Consider the nature of true grace, the least taste whereof is so sweet, as hee cannot but desire a full draught: as the taste of the fruits of the Land of Canaan quickened vp Israel in the wildernesse to go forward, to take full possession; so the sweetnesse of the first fruits in grace exciteth an earnest desire for the full fruits in glory. Our Sauiour compares true grace to a Leauen, which a woman hides in meale till all be leauened, Math. 13.33. It will season eueryevery part, and the least fulnesse in parts desireth and endeuoureth to fulnesse in degrees. He that findes a small measure so sweet and ioyous, assures himselfe, if he can attaine a greater measure, he shall attaine greater ioy, and out of a full measure, a full ioy, as Christ promised.

3. Consider the worth of grace, how precious a thing it is. If men could see the worth of it, as of gold, and siluer, they would as eagerly desire it, and p. 399be as restlesse till they had a large measure of grace, as of wealth, wherof no man saith he hath too much. Or if they were of Pauls minde, to esteeme all the world drosse and dung in comparison of the least drop of faith and holinesse, wee should see them lay about them otherwise than now they doe. But till this time, they will content themselues with a small shew, and lay aside this heauenly couetousnesse.

4. Consider the effect of true grace, which is as the most precious liquor, the more of which thou canst attaine and containe, the more honourable a Vessell thou becommest for the Lords vse. 2. Tim. 2.22. If any man purge himselfe, he shall be a Vessell of honour: that is, not onelyonly be so, but knowne so to be: both separated from the common vses and courses of the world, and sanctified to an holy vse; as also inwardly furnished and enriched with grace, as base earthen vessels, that is, wicked and earthly men are not.

5. The Lords expectation is, that wee bee not foreign, but foreign, not fruitlesse, but very fruitfull. For vntounto whom much is giuen, of them much shall be required, Luk. 12.48. Euen a man will looke, where hee sowes liberally, to reape liberally. If he bestow much seed and costs, he lookes for a large crop:The Lord hath done 5. things for our fruitfulnesse. much more the Lord, Esa. 5.4.

Quest. What hath the Lord done for vsus, that hee may expect so much?

Answ. What hath he not done? what could hee doe more? 1. He hath made choyce of vsus, that we should be fruitfull,Ioh. 15.16.John 15:16 and that our fruit should abide and abound, that is, we should perseuere, and daily p. 400adde to our fruitfulnesse: As once he knew the Iewes aboue all families in the earth, Amos 3.2. to make them precious, a peculiar people, a chosen generation. We were branches of the wilde Oliue: but now he hath set vsus into the right Vine, that wee might bring forth much fruit, Ioh. 15.5.

2. He hath regenerated vsus by his Spirit, and made vsus his owne workmanship, by the effectuall calling of grace, and created vsus to good workes, to walke in them, Ephes. 2.10. which phrase implyeth both diligence, and constancy.

3. He hath giuen vsus his Gospell, which bringeth forth and increaseth, Col. 1.6. not onelyonly in it selfe, and the spreading of it, but in the effect and operation of it. Our Sunne of righteousnesse is in it selfe seuen times brighter, than in the shady time of ceremonies: Nay, neuer since the Apostles dayes was Christ so liuely described and crucified in the powerfull,Gal. 3.1. Ezek. 47.1….Gal 3:1Ezek 47:1 plaine and pure preaching of the Gospell, as now to vsus. And for the effect: these being the sweet waters from vnderunder the Sanctuarie, refreshing the people of God with new comforts, produce new fruits eueryevery monethmonth, that is, continuall fruits of renouation, and so grow to their height eueryevery day more than other. HaueHave we the Gospell, which is a wisedome full of good fruits, Iam. 3.17.Jas 3:17and shall we not shew the fruits of it?

4. He hath sent his seruants among vsus, to call vsus on to bring forth fruits of amendment of life: He hath raised vp of our sonnes for Prophets, and our young men for Nazarites, Amos 2.11. milke-white, Lam. 4.7. for purity both of doctrine and life; excellent Teachers and Ministers, enriched with farre more excellent p. 401gifts, and graces, of knowledge, wisedome, vtterance, zeale, piety, than the ordinary Teachers of the Iewes: the least of them greater in Office, than Iohn Baptist. These cry for fruits beseeming the Gospell, which carries abundance of spirit, life, and grace in it. Where are the abundant fruits of our abundant hearing? Shall Wisdome send forth her maids, still inuiting vsus to her preparations, and meanes of strength, and refreshing, that wee might walke more strongly in the way of vnderstanding, Prou. 9.3.6. and shall we be weaklings still? Shall we feede daily at the table of Wisedome, where is so full prouision, and neuer grow in strength and stature? Is not this to frustrate the Lords expectation, to let his seruants lose all their labour?

5. Hee hath giuen vsus raines and fruitfull seasons, such a season for increase as neuer had any people, nor all our forefathers before vsus: Witnesse the warme sun-shine of the prosperity of the Gospell, with a largesse of peace and plenty. For the Gospell hath not come beggerly and niggardly, but with a full horne of blessing, peace, plenty, renowne aboue the Iewes, and all other nations round about vsus. who while they are wasted with mutinies or inuasions, we sit eueryevery one vnderunder his Fig-tree, enioying God, his Gospell, our peace, our goods, our earthly happinesse. Witnesse the Wall and Hedge of his gracious protection, vnderunder a peaceable, sweet, and Honourable Gouernment, which preserues to vsus with the Gospell, our wealth, honesty, liberty, and liues, and hammers downe the Popish Dagon, Antichrist himselfe, and all his banded vassals against p. 402vsus, and keeps vsus without walls. Witnesse the remouing of stones, obstacles, and lets which might hinder our fruits, working for vsus in turning off many monstrous mischiefes and plots against the Church, in corrupt doctrines and errours of false and libertine Teachers, and as many mischieuous deuices against the Land, from Furies without, and Vipers within.

Now what could he doe more for his Vineyard? What can he expect lesse, than abundance of sweet Grapes? Iudge now betweene the Lord and his Vineyard, whether, if it deceiue his expectation, he may not lay it to waste.

For this place, the sauour of it, in respect of the meanes, might be like the smell of a field, which the Lord hath blessed, Gen. 27.27. Take heed it be not like the Heath in the Wildernesse, Ier. 17. which knoweth not when good commeth, but notwithstanding, Sunne, raine, and gracious seasons, abides an Heath still: Or like that ground, which (after raine often falling on it) bringeth thornes and briers, and is neere a curse, Heb. 6.8. Surely if God gather no better fruits of all his labour from many, then his seruants and Ministers doe, the cause is on all hands pitifull. Oh that we could say as Isaac, Gen. 26.12. that wee did reape an hundreth fold in our people! nay, where is our thirty fold? nay, many of vsus would bee glad to see our seed againe.

4. Notes to know thy proceeding in the degrees of grace.Quest. How may I know I am proceeding in the degrees of grace?

Answ. By these notes: 1. The highest pitch of perfection is full and finall separation from all sinne. p. 4031Thou art daily proceeding to that measure, when all sorts of sinne, secret or open, gainfull or profitable, are forsaken, resisted, and in part conquered. 2. The 2highest pitch of perfection is, similitude and conformity with Christ, (not parity, or equality in degree, but) to be a perfectly-holy member of so holy an Head. Then thou proceedest in degrees of grace, when (as the fulnes of Deity dwelt bodily in Christ, so) thou art daily made partaker of the Diuine nature, 2. Pet. 1.4. that is, by the inhabitation of the Spirit of God, vnited vntounto Christ, thou growest daily like him in spirituall life, sense, and motion, in the graces of faith, louelove, humility, obedience, patience, in the powerfull and constant resisting of tentation, in dying to sinne, in rising from sinne, in ascending after him, and walking as he walked, 1. Ioh. 2.6.

3. Earnest strife, purposes, and indeuours to perfection: 3as when first, thou aimest at full conformity with the Word in eueryevery thing, both which abides within thee, and comes without thee: for it bindes the thoughts, words, and actions: secondly, when thou fixest thy will in resolution to hate all the wayes of sinne, and to louelove all righteousnesse: thirdly, when thou nourishest hearty purposes and indeuours, to bee found continually fruitfull and acceptable, as Dauid, Psal. 119.5. Oh that my wayes were directed in thy statutes, and Paul, 2. Cor. 5.9.

4. When thou findest the worke of the Word 4still fashioning thee as the hammer of the Lord, to make thee part with thy roughnesse, and fit thee for his owne vse. And seeing God hath erected his Ordinances as Conduit-pipes to fill vp vessels of grace to p. 404the brim, set thy selfe vnderunder these spouts, and neuer come to the Ministery, but with intent to bee fuller than thou wast before. If the Word raise thee daily out of the world, and make thee more heauenly-minded, richer in good works, more louing to Gods people, more gracious in speech, more diligent in priuate duties, more watchfull to preuent sinne, with the occasions, now thou art increasing, else art at a dangerous stand, if the Word cannot mooue and preuaile with thee. With patience.]

Here wee hauehave another difference of the good ground from all the bad Hearers that are in the Church. The first receiued not the seed: this receiues and retaines it. The second chokes the seed, as so many thornes: this cherisheth it in a good heart. The third comes vp faire, as seed in a grauell, or neere a rocke, but withers when the heat of the Sun riseth: but this continues fruitfull, and perseueres in goodnesse, brings much fruit, euen an hundreth fold foreign, and as Beza obserues out of one Greeke Copie, foreign, much patience.

Doctr. For producing of ripe fruits of Christianity, we hauehave need of much patience. Doct. 1. Patience necessary to fruits of grace.For, as after the seed is sowne into the ground, it endures many violent stormes, and cold blasts, the pinching frosts and snowes of Winter, the parching & burning heat and droughts of Summer; exposed to all casualties, so as the Husbandman cannot looke for a present Haruest of his sowing, but must waite for the precious fruit of the earth, (foreign) and hath long patience for it: Euen so the hearers and receiuers of the p. 405Word into good hearts, ordinarily endure great and violent afflictions, and all the stormes which Satan and his instruments can raise vp against them, before they can bring forth fruits: And therefore, Iam. 5.8. be patient, and settle your hearts to the comming of the Lord. Heb. 10.36. Ye hauehave neede of patience: and, that the Apostle speakes to this very purpose there, he opposeth to this foreign in vers. 38. If any withdraw himselfe, my soule shall hauehave no pleasure in him. Heb. 12.1. Let vsus runne with patience the race set before vsus: Our life being a Christian race, patience holds vsus in breath, and makes vsus long-winded, that we tyre not, and giuegive ouer before we obtaine the goale and crowne of glory.

Here for our further direction, we will consider, 1. What this vertue of patience is, 2. Why it is so necessary, 3. The vse of all.

I. Patience is a grace of God, Patience, what it is.by which wee passiuely obey God in all the crosses he imposeth vponupon vsus, willingly, quietly, and constantly. It is a grace of God,] a fruit of the Spirit, Gal. 5.22. not growing in our owne grounds, but deriued from God, who is therefore called the God of patience, Phil. 4.13. Not a common grace, but a speciall issue of faith and louelove; neuer sowne, nor sprouted in the waste of the world, among Heathens, but specially bestowed on the Elect, and Beleeuers. By which wee passiuely obey God:] Here is expressed the obiect, and the act of patience. The obiect of it is griefe, and passion: take away passion, there is no vse of patience; as, where no enemie, no vse of weapons; where no disease, no vse of Phisick. The act is obedience to God, as Christ in all his suffering, p. 406Not my will, Mat. 26.39Matt 26:39but thy will be done; and old Eli, 1. Sam. 3.18. It is the Lord, let him doe whatsoeuer he will.

In all the crosses hee imposeth vponupon vsus:] not such as we call & pull on our selues, as Baals Priests, 1. King. 18.22. or such as in Monkes, Fryers, Eremites, of themselues whipping themselues: to make show of hypocriticall patience and satisfaction. This is a voluntary, blinde obedience, vnderunder their owne hand, and not Gods.

Patientia Lombardica.And because patience perforce is no vertue, I adde the manner of Christian suffering, that it is willingly, quietly, and constantly. Willingly, because there must be correspondence betweene our wills and Gods, in things so greatly making for our good. The Patient willingly submits himselfe to the bitter Pills, and tastlesse Potions of Phisicians, because hee hopes for good by them. But here is more assurance, that God will turne all to the best. Quietly and meekely: Psal. 39.9. I held my tongue and said nothing, for thou Lord diddest it. And herein our Lord hath gone before vsus in example, who was dumbe before the shearer, and opened not his mouth, Esa. 53.7. Constantly: A good Disciple must take vp his crosse dayly, not startling at the greatest afflictions, as Paul, he is ready not onelyonly to be bound, but to dye for the Lord Iesus, Act. 21.13. nor fainting vnderunder the heauiest burden, seeing it is but for a moment, and the burden shall not be aboue our strength, and in the issue we shall see, The light afflictions of this life are not worthy the glory that shall be reuealed, Rom. 8.18.

II. The necessitie of patience in the Christian p. 407course, appeareth by these reasons:Reasons for the necessity of patience, fixe. 1. The scope of the Gospell is, to make men fruitfull Christians. But this can neuer be, without the persecution of the world. For Christ▪ and his crosse are inseparable: 1and it is a ruled case, Whosoeuer will liue godly in Christ Iesus, must suffer persecution, 2. Tim. 3.12. No Disciple can expect to auoid or shunne the crosse, but expect that entertainment which our Sauiour fore-told, Math. 10.22. Ye shall be hated of all men for my Names sake. The shadow doth not more vndiuidedly follow the body, then persecutions and trials follow the profession of the Gospell. This necessity of suffering afflictions, implies and inferres a necessity of patience. For as he that is to stand vnderunder an heauie burthen, must hauehave strong shoulders, or else hee must needs sinke: so, vnlesse patience beare such burthens as doe ineuitably follow the profession of the Gospell, the godly cannot but sinke vnderunder them.

2. It is necessary in respect of the manuring and preparing to fruit. The best ground brings no fruit, 2vnlesse it indure the Plough, the Harrow, the cold, the frost: Euen so the Lord prepareth his children to fruits of grace, by patient induring many trialls. The Wall-nut tree is made fruitfull by beating, Camomile by treading vponupon, the Palme by pressing, and the Christian by suffering: while the Lords ouer-ruling hand brings out of the eater meate, and out of sowre sweet, as the most seasonable Summer-fruits by the sharpest Winter.

3. In respect of the producing of fruits, there is great neede of patience: seeing there is no fruit of 3grace, which Satan seekes not to kill in the very p. 408sprouting and first appearance; as the child in his birth, Reu. 12.4. And the wicked world seekes to blast them with the East-winde of reproches, yea to nip and pinch them, out-face and destroy them, with strong and violent persecutions: so as without patient enduring the crosse, Heb. 12.2.Heb 12:2and despising the shame, this thirty fold cannot be expected, much lesse an hundreth fold. As a woman brings forth no fruit of the wombe, vnlesse shee patiently endure her sorrowes: no more can the Christian any fruit of grace, without his sorrowes. Thus Christ himselfe brings forth to vsus all his blessed fruits, not without the greatest patience, proportioned to his greatest sufferings: and after the same manner must wee also bring forth our fruits to him.

4. It is necessary, in respect of the growth and 4ripening of fruits. The seed sowne comes not vp all at once, but by degrees; first, the blade, then the eare, then ripe fruit, Mark. 4.28. So all our graces and fruits are small at first, and receiue increase by little and little. And therefore as the Husbandman expects with patience his fruits, and plucks not vp his corne, because it is small and weake at first, and comes not vp full corne: So the Christian must patiently waite for the growth and increase of his fruits, euen till they come to some perfection. Iam. 1.4. Let patience hauehave her perfect worke: Nothing can come to perfection but by patience.

55. It is necessary, in respect of things that might hinder the growth,Fiue hinderances of spirituall growth preuented by patience. if patience preuented not: as first, the smart of present afflictions; for eueryevery affliction is grieuous for the present, Heb. 12.11. the mention p. 409thereof oftentimes makes vsus shrinke, and startle, and grow out of heart, because of the roughnesse of our way. But now by patience we shall possesse our soules, the present remedy of the Disciples greatest persecutions, Luk. 21.17, 19. whereas by impatience wee lose our selues, and lessen our fruits. Secondly, the common crosses which accompany our mortall life, will make vsus weary enough, vnlesse patience supply some strength, and vndershore vsus. But by patience we giuegive glory to God, and his soueraignty, and right in disposing of vsus, and to vsus according to his good pleasure: Iob 1.20. and 2.10. Patience makes vsus say, Not my will, but thy will be done; If I must drinke of the cup, I will drinke of it. Thirdly, inward temptations, and disquietnesse of conscience, the wounds of spirit, are so intolerable, that the violence of them often shakes off many fruits, and makes the Christian walke weakely many dayes. Now patience alone keepes the soule at peace and quietnesse, waiting for God vntounto succour or issue. It holds the heart in expectation of the accomplishment of Gods promises, and our happinesse in Christ. Though the vision tarrie, yet it waites for the appearing of Gods face, and the healing of the soule, and is not disappointed. Fourthly, there are enemies without, which hazard our fruits. How easily and suddenly are wee ouercome of euill, and drawne to returne iniurie with iniurie, & being prouoked, follow our owne reuenges? But now Christian patience steps in, holds the bridle, and turnes the course. Now the Christian can blesse, being cursed, and do good for euill, and ouercome euill with goodnes; which is a singular fruit of p. 410grace. Fifthly, infirmities of brethren with whom wee conuerse, were a great meanes to shake off our fruits (as Barnabas lost his sincerity for a time by Peters dissimulation:Gal. 2.Gal 2) if patience did not vphold to discerne and beare the infirmities of the weake, Rom. 15.1, 2. and not please our selues. But this will put an hand to helpe them vnderunder their burden, and from vnderunder it: as 2. Tim. 2.24. The seruant of God must be gentle to all, suffering euill men patiently, prouing if at any time God will giuegive them repentance: And much more it endures, and (if it can) couers, and cures the infirmities of brethren.

That is the fift reason.

66. Patience is necessary, in respect of the Haruest of fruits, the gathering and full reaping of all the seed sowne. And thus the good ground brings forth with patience, that is, with patient expectation of the full fruits, the first fruits whereof are already attained. Rom. 8.25. It patiently abides for that it seeth not. And in this respect, the Apostle saith, Wee hauehave neede of patience, Heb. 10.36. that after we hauehave done the will of God, we may receiue the promise. And thus we now inherit the promises, as did the Saints, namely through faith and patience, Heb. 6.12. How strong the expecting of the recompence of reward is, to vphold the heart vntounto fruitfulnesse, see in Abraham, Heb. 11.10. and in Moses, vers. 26. And that this Haruest is only promised to patient enduring, our Sauiour noteth, Mat. 10.22. He that continueth to the end, shall be saued: And the Crowne is giuen only to the Conquerour, not to him that forsakes the field.

III. The Vse of all now followeth.

p. 4111. This serues to reprooue the delicacie of our times:Vse 1. For generally men professe a faith seuered from patience. For what? HaueHave they suffered for Christ or good conscience any thing all their life long? Nay, they resolue to suffer nothing: not a word of disgrace, not a frowne of a Superiour, not the least trifling losse or inconuenience for Christ: but rather farewell Christ, and his profession. Let these men know, 1. that sound grace neuer comes without a sound burden of crosses to bee taken vp dayly: 2. Refuse to suffer with Christ, refuse to raigne with Christ: Reu. 1.9. Iohn a companion in the Kingdome, and patience of Iesus Christ; neuer expect to be a companion in the Kingdome, if not in the patience of Iesus Christ; He need no such companions as flie away when hee hath most need of them: 3. Refusest thou to suffer a Flea-biting in comparison, a blast of words, a frowne of bad times, now in dayes of the peace of the Gospell? what wouldst thou doe in the stings of Scorpions, and the fiery trials of former times, but shame both thy Lord and thy selfe? 4. Didst thou euer look so high as the hope of the high calling, Phil. 3.14. or euer poyze the eternall weight of glory, 2. Cor. 4.17. that thou wouldst forgo them, by auoyding a light & moment any affliction, not worthy the glory y^t shall be reuealed? Lastly, shal Christ suffer so much for thee, & wilt thou suffer nothing for him?

2. Let this stirre vsus vp to get vntounto vsus so needfull and vsefull a grace as patience is,Vse 2. Motiues to prouide our selues of so vsefull a grace as patience. 3. so great a preseruer and continuer of fruitfulnesse, and furtherer of saluation. And consider some Motiues hereunto:

1. The act of suffering for Christ, is an higher degree p. 412of Christian excellency, then beleeuing onelyonly) Phil. 1.29. First, because it aduanceth the glory of God, whose power can make Christians as Salamanders, not onelyonly liue, but thriue and be glorious in the fire of persecution and suffering. The same power is dayly put forth in his seruants, by which the three children walked in the midst of the fire, and onelyonly their bands were loosed. Secondly, because it conformeth vsus vntounto God our Father, who in his admirable patience endureth wrongs at mens hands, which men and Angels could not put vp: vntounto Christ our Head, while we follow him in his sufferings, and by bearing his crosse, goe on to the Crowne: and to the blessed Spirit of God, who for his meekenesse and patience is resembled by the Doue.

Patience strengtheneth the Christian 3. wayes.2. It is a maruailous great strength to a Christian: first, for the setting and ripening of his fruits; for how comes it, that sinne wastes in him, and corruption abates, yea consumes, which still raignes and swayes the most? or that grace thriues and prospers in him, which is scorned and trampled by the most? but because he is patient to hauehave his lusts mortified, so are not they; he is patient to endure the labour of faith, and louelove, so will not they. An heauie Christian, when he is to goe about duties of mortification, or sanctification, is soone discomfited, as were the ten spyes; there were so many enemies, so high walls to scale,Num. 13.31.Num 13:31 so many Lions in the way: But where patience preuailes, it comes in like the two hearty spyes, Caleb and Ioshua: Tush, it is nothing to ouercome these Canaanites, why, they be but men, in Gods displeasure, the Land is ours already, and, p. 413what if we abide a brunt or two, or endure some difficulty? the good Land is worth it. Secondly,Nulla anceps luctamen in it virtute sine ista Virtus: nam vidua est quam non patientia firmat. Prudent. in Psychomachia. what great strength doth it fortifie our faith withall, then which no one, nor all graces are more assayled? Patience as a shield steps in, and beares off such thrusts, and blowes, and shot, as otherwise would foyle Faith vtterly. It is a preseruing vertue, and is for the conseruation of the soule, Heb. 10. vlt. Cyprian in his booke de bono perseuerantiae saith, that as Faith is the foundation of Christianity, so patience is the roofe and couer, that keepes the whole worke whole and dry; and therefore is said to hold our soules fast to our selues, as Faith holds them to Christ. Hence it is called the Anchor of the soule, without which, Faith and all graces in the soule, as in a ship, doe totter and reele, as a ship without an anchor. Thirdly, what great stability affords it to a Christian,3 when it makes him, and holds him constant, and himselfe, in all the changes of his outward condition, and externall occurrences? Let what stormes can bluster abroad, he possesseth his minde at home: His heart is settled by patience, which frameth his minde to his estate, when his estate is not to his minde. He is the same man in prison as at liberty, in sicknesse as in health, in trouble as at rest. Where others goe for currant Christians, till triall come, and the whistling windes rise which blow off their leafie profession; but then are proued counterfait, because they stored not vp patience, to part with deare things, rather than with Christ and his Religion: these are constant to Christ, and themselues, seeing Christian patience supports them in doing and suffering p. 414for God and good conscience.

…. Sweet fruits of patience.Great are the sweet and comfortable fruits of patience, euen aboue peace. First, a Christian heereby may try the sincerity of his faith, Iam. 1.3. The triall 1of your faith brings forth patience: for faith is such as it is in triall. Hence did the Apostle Peter, (1.1, 7.) tell the Iewes, that by patient enduring of affliction, their faith was tryed to be much more precious than gold. Wouldest thou try the sincerity of thy faith? HaueHave 2recourse to thy patience, not to thy peace. Secondly, Christian patience makes a man a liuing Martyr, without fire or sword: makes him not onelyonly dye liuing, but liue dying for Christ and good causes: to which, being a speciall seruice of honour, belongs a speciall recompence, Reu. 2.10. Be thou faithfull vntounto the death, and I will giuegive thee a Crowne of life. Whatsoeuer patience layeth out for Christ, Christ hath giuen assumpsit to repay an hundreth fold, Mark. 10.30. And the Lord takes speciall notice of it, to approue and testifie vntounto it, Reuel. 2.19. to the Church of Thyatira, I know thy faith and patience, that is, I acknowledge, and accept, and commend it. Thirdly, 3patient bearing of trialls, is a good argument wee are in the right way,Mat. 7.14.Matt 7:14 which is narrow and straite, all strowed with crosses, difficult and vnpleasing vntounto flesh: Act. 14.22. By many tribulations wee must enter into the Kingdome of God: and hee shall not enter, who will not be at the paines to seeke, and finde, and enter. Fourthly, it makes the whole life, though afflicted, 4yet comfortable: Outward peace often turnes our good things into euill and hurtfull: as, Dauid in his peace and prosperity said, that is, craked p. 415and vaunted he should neuer be moued, Psalm. 30.6. But patient induring of affliction turnes all euils into good. Be any thing neuer so euill in it selfe, it is not so to thee, but by thine owne default. If thou hast patience, so many crosses will be so many comforts: Thou shalt sucke sweet out of sowre. Misery cannot make thee miserable, whose patience turnes all poysons into medicines: Thou hast by thee a soueraigne remedy for all sores. And in the end, the issue is blessed, and immediatly after the combate, comes the Crowne.

3. This serues to reforme our iudgements, who are so ready to mistake the sufferings of godly men.Vse 3. The world esteemes them most miserable, that suffer most persecution: as Christ himselfe in the dayes of his flesh was despised of men, and therfore thought also reiected of God, Esa. 53.3, 4. But this Treatise hath declared, that the better the person is, the more is his suffering; and the better the fruit, the more need of patience. Pauls worke was holy, himselfe an happy man; yet bonds and afflictions did abide him in eueryevery place: he was twice in prison before Nero, and at last put to death by him. Yea, the more holy and innocent our Lord himselfe was, the more heauenly and powerfull his doctrine and miracles, the more was his suffering, and so the more vse of patience; that in him the Head, we might see the estate of the members. His fore-runner Iohn Baptist, the friend of the Bride-groome, and greatest of the Prophets; was not his worke good, in seeking to draw Herod from his Incest? yet what was his wages, but wrongfull imprisonment? and at the suite of a dancing p. 416Damosell, he was vniustly beheaded, without course of Law. What other fruits did the Apostles beare thorow the world, but the sweet and comfortable light of grace, both in their doctrine and conuersation? And what other cup did they drinke, but the cup of affliction, persecution, and death it selfe? Now who dare conclude vsus vnhappy for suffering, who in suffering hauehave the same cause, and such partners in our griefes, who hauehave with vsus the Head of the Church, and the whole Church either going before, or accompanying, or following after vsus?

Vse 4.4. This teacheth vsus, not to be ashamed of the afflictions of the Gospell, but to be willing partakers of the sufferings of Christ, as Timothy is exhorted, 2. Tim. 1.8. Heere is the patience and faith of the Saints. Reu. 33.10Moses esteemed the rebukes of Christ greater riches than the treasures of Egypt. And as the sufferings of the Gospell are the wealth of a Christian, so indeed a chiefe honour: What needs Christ our witnesse, who hath so many witnesses in heauen and earth, Angels, creatures, yea diuels in hell? But yet hee honoureth vsus, to giuegive testimony vntounto him.

Quest. How may we willingly and patiently take vp the Crosse, and indure the shame of our Profession, as our Lord did?

6. Helpes or meanes to the patient induring of the Crosse.Answ. By these meanes. 1. Consider how inseparably the Lord hath ioyned persecution with the profession of the Gospell. He might, if it had pleased him, hauehave seuered affliction from the Gospell: but for sundry ends hath ioyned them together: first, for his owne glory, who will erect and preserue a Church in the world, in despight of the world, and p. 417of the diuell, and his wicked instruments. Christ will rule and shew his power in the middest of his enemies. Secondly, hee will hauehave the light manifest it selfe by discouering and chasing away darknesse, between which a continuall fight must be maintained. Thirdly, to stop the mouth of Satan, who would accuse vsus, as Iob, that we did not serue God but for ease and outward prosperity. Now cleauing vntounto God in so many trialls, wee make the diuell a lowd lyer. Fourthly, to try his children, who will abide with him in affliction, and to make their rest sweet after so many conflicts, &c. Therefore wisedome will patiently beare what is hopelesse to auoyd.

2. Consider we the goodnesse of our cause, which is better than the best thing wee hauehave: and this will incourage vsus to defend it with the losse of the best thing wee hauehave. Consider, that Christ suffers with thee, and that the Spirit of glory rests vponupon thee: 1 Pet 4.141 Pet 4:14Cast thy selfe vponupon the hand of thy God, as Hester, saying, If I dye, I dye, and his power shall bee perfected in thy weaknesse.

3. Consider there is no cause wee should be ashamed of the afflictions of the Gospell. 1. Nothing is a iust cause of shame, but sinne: not that which helpes vsus out of sinne. 2. There is no shame in witnessing to a truth, especially a diuine truth from heauen. 3. Christ was not ashamed of thy crosse, and wilt thou bee ashamed of his? 4. Compare thy shame now from wicked men, with theirs at the day of Iudgement. 5. All thy shame for Christ is sanctified and seasoned in the shame of Christ for thee. 6. He that is ashamed of Christ while he was in his p. 418lowest abasement, Christ will be ashamed of him in his glory. And besides, thou that oughtest not to be ashamed of him in his abasement, darest thou now in his glory and aduancement?

4. Meditate much and often on the comforts of another life; and that Christ makes it a signe of blessednesse, when wee suffer persecution for well-doing: and Math. 5.12. Reioyce and be glad, for great is your reward in heauen; euen so great, as the afflictions of this present life are not worthy the glory that shal be reuealed.

5. Accustome thy selfe to conquer thy lusts: as, 1. ignorance, which hinders from seeing the excellency of the Gospell: 2. pride, lest the disgraces of Religion cast thee off, as we see in men vnmortified: 3. passion and head-strength of naturall corruption, which makes men impotent and impatient: see Heb. 12.1. 4. earthly and couetous desires, that thou maiest still be easily weaned from the world, the desire and vse of it.

6. Labour for the helpes of patience: as, 1. sound iudgement in the truth, allow it a deepe rooting: 2. sound faith; which ministers boldnesse, Psalm. 116. I beleeued, therefore I spake: 3. true hatred of sinne, to indure any sorrow rather than sinne, and admit the greatest sorrow, rather than commit the least sinne.

So much of the first Doctrine. The second is this:

Doct. 2. True grace is blessed with continuance.The blessing of the fruitfull Christian is, because hee brings forth fruit with patience, hee shall perseuere vntounto the end: Or, Truth of grace is blessed with continuance. p. 419Wherein this good ground is distinguished from all the three former, whose best fruits at last came to nothing. Esa. 40.31. They that waite on the Lord, shall renew their strength as the Eagle: they shall runne, and not be weary; they shall walke, and not faint. Psalm. 112.6. The righteous shall neuer be moued. Hence the Scripture compares the faithful to trees planted by riuers of water, whose moysture being indeficient,Psal. 1.3.Ps 1:3 their leaues fall not off: which liuing Water is Christ, apprehended by faith, of which whosoeuer once drinketh, he neuer thirsteth more, because there is in him a Fountaine springing vp to eternall life, Ioh. 4.41.

This Doctrine being both of old, and of late opposed, we must, 1. open the nature of perseuerance, which the Aduersaries at this day would obscure: and 2. confirme and prooue it by arguments, which they would elude.

The former, by a short description of it.

Perseuerance is a singular or speciall gift of God, Perseuerance, what it is.by which the sauing grace of Christ is so preserued in the heart of the true Beleeuer, as that he neither wholly, nor finally falls from it, but abides vnchangeable in that estate of grace.

It is a speciall gift of God.] Ephes. 3.14, 16.The description explained. I bow my knees vntounto the Father of our Lord Iesus Christ, —that ye might be strengthened with might by his Spirit in the inner man. Phil. 1.6. He that hath begun the good worke, will performe it, vntill the Day of Christ. Heb. 12.2. He is the author and finisher of our faith. Where note the errour of Arminians, who denie perseuerance to bee truly and properly called the gift of God, but the sole action of man, and the proper cause of it, p. 420the will of man: for so they write, Voluntas proxima & sola est perseuerationis causa physica: as if the will doth not therefore perseuere, because God maketh it so to doe, who is the God of all grace, 1. Pet. 5.10. and worketh in vsus both to will and to doe, Phil. 2.13.

The obiect, subiect, and meanes of preseruation.By which the sauing grace of Christ is preserued in the heart of the true Beleeuer.] Where are three things considerable: 1. The obiect, sauing grace: 2. The subiect, a true Beleeuer: 3. The meanes of perseuerance, preseruation of grace.

1. The obiect of perseuerance is the sauing grace of Christ: for the question is not of seeming graces, or common graces; as illumination, externall reformation, temporary faith, and the like; but of true and sauing faith, louelove, holinesse, fruits of election, and of effectuall vocation; wrought by the Spirit, not restraining, but renewing. Arminians denie, that Gods Election is any cause or foundation of perseuerance, yea or of calling to saluation: they denie any such principle of heauenly life by effectuall vocation: they denie that there is any substantiall difference betweene the faith, holinesse, righteousnesse of them that shall be saued, and that temporary which damned Apostates had, but onelyonly induration and continuance. Quite contrary to the Scripture, which tells vsus of semen manens, 1. Ioh. 3.8, 9. seed remaining in vsus: of an ingraffed word, Iam. 1.21. of an oyntment which abideth, 1. Ioh. 2.21. of an immortall seed, 1. Pet. 1.23. and a fountaine of water springing to eternall life, Ioh. 4.14.

2. The subiect of perseuerance is the true Beleeuer, one truly iustified and sanctified: for looke what p. 421grace soeuer an hypocrite hath, he may, and shall lose it totally and finally. We doubt not but hypocrites may fall from the whole profession of faith, and afterward persecute it, as Iulian: But the question is of true Beleeuers, and all the examples of hypocrites falling away, touch not the question.

3. The meanes of perseuerance is, that sauing grace is preserued in the heart of the true Beleeuer.] Wee denie not but grace in respect of it selfe, as in Adam, and in respect of the subiect, the Elect, is subiect to change, and may as easily be quite shaken out of the heart, as the grace of creation out of Adams. But, this sauing grace is preserued (not by the Beleeuer himselfe, by his owne watch and care, though not without it, but) partly by the priuiledge of spirituall life, flowing from Christ, who is risen from death, and dieth no more: partly by the promise of God, who is faithfull in his whole couenant, Ierem. 32.40. partly by the protection, ayde, and custody of God, whose power preserueth his to saluation, 1. Pet. 1.5. partly by Christs intercession and prayer: and partly, by meanes appointed to preserue that sparke of heauenly life, the Word, Ministery, prayer, exhortation, &c.

For these are certaine rules: 1. That neither the promise of perseuerance on Gods part, nor the assurance of it on mans, doe hinder the meanes, or make exhortation and prayers vnfruitfull, (as Arminians teach vsus:) but rather imply and include them. Luk. 22.46. Christ had told Peter hee had prayed his faith should not faile, but yet exhorts him withall to watch and pray: who dare say it was idle, though Peter p. 422might be certaine of perseuerance? Marke the same argumentation in 1. Ioh. 2.27, 28.

2. Conditions hinder not the certainty of the promise. For the Lord will vphold them to all conditions requisite: Hee that makes them perseuere to the end, makes them perseuere in the meanes.

3. Conditions hinder not the absolute both promise and performance: For the same thing may be both absolutely promised, because it shall certainly be accomplished, and with condition, that it shall not be accomplished but in such meanes, as wherein mans care and will commeth in, which being made to perseuere, perseuereth.

4. Much lesse can this assurance stand with a deliberate purpose of sinning, or cause any such boldnes: Because it is begotten and nourished by godly exercises, and begetteth also and nourisheth them.

That hee falls not wholly and finally.] 1. That the Elect may fall, and sinne often, and foulely, we deny not, nor is that the question. That they may admit grieuous euils, with their will and consent, appeares in Peter, Dauid, &c. That they may by their sinnes deserue the sentence of eternall damnation, and (so much as in them lyeth) incurre the sentence denounced on them that continue not in all things written in the booke of the Law, is out of question. But that they may sinne to death, wee denie: that they doe sinne with whole consent of will, that any of these sinnes are euer imputed to their damnation, or to cast them quite out of fauour,Non dicit nullū damnabile, sed nulla condemnatio. or the right of children, we deny with the Apostle, Rom. 8.1. There is no condemnation to them that are in Christ Iesus.

p. 4232. That true grace may be not weakened onelyonly, but quite lost, that is, such as serue to their well-being in Christ, as ioy, peace, cheerefulnesse, &c. is yeelded on all hands. But true grace, which serues for our being in Christ, as faith, louelove, holinesse, cannot bee quite lost, because the member of Christ is inseparable from the Head.

3. That true sauing grace, seruing to our being in Christ, may be lost in part, in some degree, in the measure, sence, and comfort of it, we affirme: The Church of Ephesus falleth from her first louelove. Reuel. 2.4. Perseuerantia radicis tantùm persistentiam infert, non fructuum et foliorum omnium.Rev 2:4But to be quite lost in all parts and degrees, we denie: because he that begins a good worke in the Elect, will also finish it, Phil. 1.6.

4. That the act of true faith and grace, and the worke of it may be stopped, and lost for a time, we yeeld; euen as it apprehends Christ a louing Lord and Mediator, which is the proper act of faith; and also in respect of outward fruits it may bee stopped and interrupted, and contrary fruits taken in. But that the habit of grace, or grace it selfe should euer be lost, wee denie: for, though the faith of the Elect may be lost, according to his degrees and act, yet neuer according to his essence and habit.

5. Wee deny not but that Satan may plucke at them, and violently assault them eueryevery way to seduce them by errors and heresies, within, and the strength of lusts; and outwardly, by terrors and persecutions: And that by the violence of such temptation, their faith and graces may be sore shaken and shattered, yea hide themselues as a small sparke of fire vnderunder a bushell of ashes; and themselues by their improuidence, p. 424vnwatchfulnesse, and yeelding to corruptions, may get many knockes, and take many grieuous falles, to the breaking of their bones. Yet, that though they be plucked at, they shall not bee plucked away, appeares, Ioh. 10.28. Heretikes may assault and stagger the Elect, but it is impossible they should seduce them, Math. 24.24. Tyrants may preuaile against their persons, not against their faith, Mat. 16.18. Their building may be shaken, not ouerthrowne, because it is founded on a Rocke, Mat. 7.24. Though they may bee cast downe,Lapsus est, non prolapsio. yet not cast off. Though they may fall, yet the Lord puts vnderunder his hand, Psalm. 37.24. So as the conclusion is,

All the Elect perseuere in the state of grace vntounto the end.] And whereas the Arminians hold, that the Elect doe perseuere by a discontinued perseuerance, and shall at length bee saued, though sinne driue them quite out of the state of grace, and driue all grace away: We plainly affirme, that the Elect perseuere in the state and habite of faith, by perseuerance continued, and not interrupted; and in the act or exercise of faith sometimes discontinued, but after returnes to it, and holds it on (though with combate) vntounto the end.

The perseuerance of Saints stablished by 6. grounds or conclusions, cleared from the exceptions of Aduersaries.Thus hauehave wee seene the description of Perseuerance, in the seuerall limmes of it: Now let vsus see some grounds or reasons out of the Scriptures, and the fewer, because we will cleare them from the exceptions of the Aduersaries, as briefly and plainly, as my best art could contriue.

1. Ground: drawne from the promise of the Lord, whose promises being sealed and ratified by p. 4251the blood of Christ, are all faithfull, Yea, and Amen, 2. Cor. 1.20. But God hath promised, the faithfull shall perseuere, Ierem. 32.39, 40. I will make an euerlasting Couenant with them, &c.

Obiect. Thompson in his Diatribe, chap. 12. answereth, that such promises especially concerne the Catholike Church, and so would slightly auoid them all. But, if they be made to the whole, then to the indiuiduall parts, which are Beleeuers: for the whole consists of all his parts, and eueryevery member hath right in that, which the whole hath right in.

Hence seeing how insufficient his answere is, hee would afterward mend it, in saying, This, and such promises belong to the Kingdome of glory. But, 1. hath God so great care to preserue them from falling and departing from him, there where is no such danger of falling, where is no possibility of departing from him? where Adams posse non peccare, in this lower Paradise, shall be turned for euer into non posse peccare? 2. Who would hauehave thought a man (who would seeme so acute) would giuegive so sudden an answere, not reading the place? for reade the next verse, 41. The Lord saith plainly, I will plant you in this Land, &c.

The Arminians in their Remonstrance to the States of the Low-Countries, answere to this place, thus, that God indeed by his motion offereth to conuert men, so much as is in him, and yet a man may bee not conuerted: as if a Master (say they) should say to his Scholler, I will make you another boy, I will teach you another tongue, &c. and yet failes, because the Masters indeuour is not well obserued. p. 426So God doth all hee can to conuert, and to containe in grace, but we faile hereof, and so the promise also.

Answ. 1. It seemes God promiseth not to doe any thing, but to indeuour to doe his best: which cannot stand with vers. 27. I am the Lord of all flesh: Is any thing hard to me? 2. It is all one to say, that the heart of man is not in the hand of the Lord, to dispose it as he pleaseth, contrary to Prou. 21.1. 3. If the Couenant, which they say on Gods part is true, may by our default bee frustrate, then is it not the New Couenant, but that Old one which the Iewes brake and made void: For that was firme on Gods part, but frustrate by their sinnes. But this is another manner of Couenant, Ier. 31.31. not a couenant of workes, but of grace, including faith, repentance, perseuerance, and all conditions to bee obserued on our part; and this, our sinnes cannot frustrate: else hath it no priuiledge aboue the other. 4. The similitude is absurd and vnreasonable, vnlesse they will say, that God hath no more power ouer a man, than a Master hath ouer a boy: He may say what hee cannot doe, and intend what hee cannot performe, because he cannot giuegive the boy a disposition, which God can, who cannot say more than he can doe. Besides, they will not denie, but the Lord can, and doth put out another manner of power in conuerting, and containing in grace, than the Master can in teaching and informing a Scholer: for, the Master doth but stirre vp naturall faculties, God createth supernaturall. Lastly, it were happy if Schoolemasters were so happy in their teaching, among whom, all p. 427that are taught, learne not; But here, all that are taught of God, doe come vntounto Christ, Ioh. 6.45.

2. Ground: taken from the straite coniunction 2or marriage-band betweene God, and his people; betweene Christ, and the Christian soule. This necessarily inferreth perseuerance in grace. Hos. 2.19. I will marry thee for euer vntounto my selfe, in truth, in mercy, and in faithfulnesse. The Lord marries vsus, neuer to depart. This espousall is twofold. One by the outward couenant: so all and eueryevery of the Iewes were espoused to God. The other, by inward and powerfull operation: so, not all the Iewes, but the Elect among the Iewes, are espoused to him, as Rom. 9.24. These espousals cannot bee dissolued, but those may.

Obiect. 1. The Lord marries himselfe for euer: but the bond is broken on our part. Answ. Then is it not for euer, if the bond be broken.

Obiect. 2. Thompson answereth the place, that all such promises habent annexas conditiones, quibus suspenduntur, & quarum praestatione determinantur: so the Arminians, That is onelyonly promised, which on Gods part is to be performed, but on our part the condition is required, that we repent and depart not from him. Answere 1. Contracts of marriage vse not to be conditionall, but simple and absolute; else it is no binder. 2. It is true, this condition is implied and required of vsus, that wee beleeue, repent, and neuer depart: for, who can perseuere in faith, or repentance, that wants them? But 1. this condition is not an antecedent or cause of the contract, but a fruit and effect of it. 2. It is the Lord himselfe that p. 428maintaines this condition in vsus: As he will not depart from vsus, so hee puts his feare into our hearts, not to depart from him: And, in that hee will not depart from vsus, wee shall not depart from him. For then wee depart, when his grace first departs from vsus. Therefore Dauid prayeth, Vphold mee, O Lord, and I shall bee safe. In a word: Christ alone performes all this condition to his Church, Ephes. 5.25, 26. he makes her, formes her, cleanseth her, and saueth her.

Obiect. 3. To auoyd this place, they adde, that these promises are of temporall things, not spirituall, not eternall. Answ. VnderUnder temporall things, spirituall are promised, as we see in vers. 20. I will marry thee, that thou maiest know the Lord: And so the Apostle applyeth it, Rom. 9.25.

33. Ground: taken from the coniunction of Gods Power and Will, which is a strong ground of perseuerance. 1. Pet. 1.5. Wee are kept by his power vntounto saluation. Obiect. By faith, saith the Apostle, not in the faith. Answ. Yes, therefore in the faith: the Israelites were led thorow the Wildernesse, therefore were kept in the Wildernesse: Noah was saued by the Arke, therefore both the Arke, and himselfe in the Arke were saued.

Esa. 63.1. The Lord Omnipotent, mighty to saue. 2. Tim. 2.12. He is able to keepe that which I commit vntounto him. 2. Cor. 1.21. It is God who stablisheth vsus. Obiect. True, God cannot bee ouercome, hee is able to make vsus stand, Rom. 14.4. but wee are weake and quickly ouercome. Answ. That God cannot bee ouercome, yet wee may, is false: for, because p. 429he is able to make vsus stand, wee shall bee established, Rom. 14.4.

Obiect. A posse ad esse non valet argumentum: It is no argument, He can, therefore it shall bee so: Hee can make Christs body in mo places at once, therefore it is so. Answ. It is weake indeed, where Gods Power is abstracted from his Will and Decree: But ioyne his Will to his Power, and it is a sound argument: What God can doe, and will doe, shall bee done: From both which resulteth that strong Bulwarke of this cause, Ioh. 10.28. My Father is stronger than all, and none shall plucke his sheepe out of his hands.

Arminius answereth, Quamuis rapi non possunt dum sunt oues, non sequi tamen, eos non posse desinere oues esse, aut è manu Patris transfugere per peccata: They may cease to be sheepe, and wander away by sinne. Ans. 1. This is an idle begging of the question: for, what doth Christ promise in all that place, but because they heare his voyce, and follow him, and none shall plucke them away; therefore they shall neuer cease to be sheepe? And, if they bee neuer plucked away while they are sheepe, they shall abide long enough, euen till Christ hauehave giuen them eternall life: so long shall they be sheepe. 2. If the power of the Father be superiour to all power of the Enemie, as the Text affirmes, then it is aboue all tentations, and suffers no power to make them of sheepe no sheep. 3. Though the sheepe be weake and straying, of themselues, yet they hauehave a good Shepheard, whose office is to keep his sheepe, and rescue them from the Lion and Beare, as Dauid: and to leade them in the paths of righteousnesse, that they erre not from the Fold, Psal. p. 43023.3. Therefore vainly say they, they may slinke out of the Fold, and out of the Fathers hands, though none can plucke them. Besides, though these sheepe be in themselues mutable and foolish, yet by Gods power they are preserued from totall mutation or change.

Obiect. Ezek. 34.16.

Answ. Iudge betweene cattell and cattell, and distinguish of sheepe: Some are so onelyonly by externall profession, rather goats in sheepes skinnes, as ver. 17. and Math. 10.6. and 15.24. Others are true sheepe, inwardly marked for Christs, by inward sanctification. Those may be exposed to many calamities, but shall neuer perish, as in the last verse of the Chapter, as the other may vers. 16. and be fed with iudgement.

44. Ground: Rom. 11.29. The gifts and calling of God are without repentance. Where first the explication, then the replication.

By gifts, are not meant corporall, naturall, morall, not all spirituall, common to good and bad, no, not all speciall gifts proper to the Elect; for some not being of the essence of faith, and vnion with Christ, may be lost. But heere are meant the gifts of Election, and of effectuall calling; such as faith, hope, charity, remission of sinnes, iustification, repentance, perseuerance in grace, and glorification. These are irreuocable gifts.

The calling of God.] There is a two-fold calling: one ineffectuall, the other effectuall: the former according to meanes, not flowing from Election: for, many are thus called,Mat. 22.14Matt 22:14 but not chosen: the latter, according to purpose, which is euer effectuall to the p. 431change and renewing of the heart.

Are without repentance.] That is, are not changed; repentance a cause of mutation, put, by a Metonymie, for change it selfe: for in God, whose wisedome and power attends all his counsels, can be no shadow or change: therfore gifts of this kinde are vnalterable.

And this is the intent of the place: namely, to shew, that though the Iewes became enemies of the Gospell, and vnworthily abused the gracious blessings afforded them by God, yet the Election and promise of God, of calling many of them, and leading them to saluation, is stronger than to bee made voyd by such their vnworthinesse: and the reason is, because these gifts which belong to Vocation and Election, are such as God cannot repent of. So Augustine: the Apostle speaks de donis & vocatione Dei secundum propositum. And the Papists themselues, as Suarez the Iesuite, Dona Dei sunt foreign, id est, dona illa quae proficiscūtur ex electione, vt verba proximè praecedētia indicāt.De praedest. lib. 2 cap. 6. sect. 36.

Now for the reply: This exposition meets with two errours of Arminius. First, that this place is not meant of Gods immutable Decree of Election, nor of the gifts of faith & perseuerance, but of the Iewes restitution, and calling to the communion of the Gospell: whereby they take in the effect, and quite iustle out the cause. Secondly, that these gifts and calling proceed not from Election: cōtrary to the second verse of that Chapter, Hath God cast away his people whom he knew before? and to the 5. verse. Euen so now a remnant is reserued through the election of grace: and to the 7. verse, The election hath attained.

p. 432Thompson hath two answeres to this place. 1. He saith, These gifts are so called, in respect of the euent and end, eternall life; but so, as in the meane time God may repent againe and againe. Cleane contrary to the constant nature of God, and the constant tenor of grace, the characters of which are indelible. 2. They are (saith hee) foreign, in respect of God promising, not of man receiuing. Vaine man, who will make the gifts according to purpose, to reele and stagger according to the wauering and flexible will of man. What? Shall Gods stable counsell depend on the leuity and temerity of mans will?

The Remonstrants answere, that though God repent him not doni sui, of his gift, yet man may repent doni accepti & retenti, of the gift receiued and held: besides, that God doth repent of his gifts, if man abuse them: as Gen. 6. 1. Sam. 15. so as though God take not away his gifts, yet man may cast them away: though God reuoke not, yet man may reuolt, and scatter those gifts.

Answ. 1. Thus Gods mighty power is made subordinate to the power of the creature. 2. The promise of God faileth: for the tentation exceedeth their strength. 3. Gods wisedome giues not such gifts to such as will cast them away, or to none but such as know the excellency of them. The new name is not knowne but to him that hath it, and hee that hath it, knoweth it. 4. God not onelyonly not takes away the gifts he thus giueth, but preserueth them: for this is the difference between the grace of Creation, and Regeneration. God frames our will, and makes it willing to perseuere, that all the glory may p. 433be his: Nothing is ours, therefore boast of nothing. In nullo gloriandū, quia nihil est nostrum: Cypr. ad Quir. l. 3. ep. 4.5. It is true, that all conditions required, are easily broken on our part, our worthinesse being like Israels, Deut. 9.6. But the Lord worketh all conditions for vsus and in vsus; Psal. 61.7. Hee shall dwell before God for euer: O prepare mercy and faithfulnesse, that they may preserue him. Which may better be seene by comparing these places together, Exod. 19.5. with Ezek. 36.27. 2. Chron. 15.2. with Ier. 32.39. Ioh. 15.7. with Ioh. 17.11, 15, 17.

5. Ground: Whatsoeuer our Lord Iesus prayeth, 5shall certainly come to passe, Luk. 11.41.42. But Christ prayeth for the perseuerance of the faithfull, Luk. 22.32. Ioh. 17.15. therefore they shall perseuere.

To the Proposition they answere, that it is not true alwayes; for Christ prayed for his enemies, that his Father would pardon them, but was not heard. But how rash and dishonourable to Christ is this answere, beside the falshood of it? For 1. Was there not absolute conformity betweene the will of God, the Father and the Sonne? Could Christ aske or desire any thing, which stood not with the will of his Father? 2. Did Christ pray for all and eueryevery of his enemies? as if hee had not said, that some of them sinned against the holy Ghost; for whom he must not pray, Math. 12.31, 32. And, if hee prayed for some, was he not heard, seeing by vertue of that prayer so many thousands were conuerted at one Sermon, Act. 2.41? Surely he prayed for all his owne, and was heard. 3. This their answere is a meere cauill: for, our question is of that which Christ asketh for the p. 434Elect, and not for his enemies: And here they expresly graunt, that whatsoeuer he prayed for, for the Elect, he is heard in, and obtaineth.

Then they answere to the assumption: that Christ prayed not absolutely for the perseuerance of the Saints, but conditionally. To this I say, 1. Wee neuer read of this condition in petitioning perseuerance. 2. Their Champion Thompson, cha. 19. denieth it, saying, Oratio Christi pro Petro proculdubio ex absoluta voluntate processit, & fuit efficax, & exaudita. Christs prayer for Peter proceeded (no doubt) from his absolute will, and was effectuall, and heard.

Therefore they answere againe; that it was made for Peter vponupon speciall occasion. I answer, no: 1. Christ intends his speech and prayer further then Peter. Peter (saith he) Satan hath sought to winnow, not thee, but you, foreign: though as a good Phisician he applies the playster to the part affected, but neglects no part of the body, so Christ turnes him to Peter, now most distressed and diseased, hereby putting him in mind, 1. of his fall, to humble him, 2. of his rising, to comfort him, 3. of his duty, to quicken him, Thou being conuented, strengthen thy brethren. 2. Christ prayed the same for all the Disciples, Ioh. 17.11. Holy Father, keepe them in thy Name: And not onelyonly for these, but such as shall beleeue in their Word to the end of the world, vers. 20.

Obiect. But Peter failed in faith for the present, for all that, and so may Beleeuers: and by that word, failing in faith, wee say, Christ signified onelyonly actum finalem; and so, notwithstanding the prayer of Christ, Petrus mortaliter peccare potuerit, he might sinne vntounto p. 435death. Ita que defecit fides, & non defecit: Thomps. ibid.

Answ. 1. Augustine vnderstood better then hee,Aug. de corrept. & gratia. ca. 8. what it is to faile in Faith, namely, not to perseuere vntounto the end: And therefore hee that is wholly cut off for a time, perseuereth not. 2. Christs prayer was heard, which was not foreign, but foreign, not that his Faith should not faile in part, but not vtterly and altogether vanish. So Chrysostome: non dicit foreign. For by Christs care and fauour it was, that Peters Faith did not altogether vanish. He failed in confession, not in affection. His Faith was not ficta, fayned, therefore not fracta, broken: It was concussa, non excussa, shaken, but not shaken off. Corde tenuit illum quem voce denegauit, saith Gregory: He denied Christ with his mouth, but held him still in his heart. Wee graunt Peters Faith wounded, not dead: his confession oppressed with feare, not wilfully reiected: his sinne miserable, not mortall or deadly in Thompsons sense.

6. Ground: taken from Gods continuall being 6with the Elect, their in-being in Christ, and the Spirits in-being in them.

First, the presence and ayde of God in trials, will not suffer them to bee tempted aboue that they are able, 1. Cor. 10.13. God is continually present with his, Esa. 46.4. in sixe troubles, and in seuen, in their passage thorow fire and water: and to this end, that they be not drowned and ouercome, but to supply both strength, and euasion. Obiect. In that place God promiseth (say they) sufficient strength to ouercome all temptations, but, onelyonly to them that are waking: yet God abides faithfull, in forsaking them p. 436that forsake him. Answ. 1. But the question is, Whether is God faithfull in this promise of preseruing them in Faith, and in not suffering any tentation to befall aboue their strength, or whereof he will not giuegive a good issue? And if he be, whether they shall forsake him whom hee forsaketh not? 2. The whole Word is giuen, not to them that sleepe, but them that wake: But who is it that makes vsus awake, and keepes vsus waking, but the Lord? Psal. 121.4. Or who calls vsus out of our beds, but he? Cant. 5.2.

Secondly, their in-being in Christ preserues them as liuing members of a liuing Head: who therefore is called the sauiour of his body, Eph. 5.23. Obiect. This is true of his members, so long as they be liuing, louing, dutifull, obedient members. Answ. 1. There is no elect person, and regenerate, but is a liuing member: for the Head preserueth life in eueryevery member. 2. He that made him a member being no member, can and doth restore and recouer him, though sicke, vnsound, and hurt: dealing with his members as wee doe with ours, who tender, and wrap, and make much of sore and weake members, not considering them as full of corruption, but as members. Ioh. 6.37. Whatsoeuer the Father giueth me, commeth to me, and he that commeth to mee, I cast not out. Obiect. True, if hee alway come to Christ: but hee may depart and goe away of himselfe. Answ. No: Christ shewes in the 40. verse, what he meanes by not casting out, namely, hee shall euer abide in my fellowship, and family: for I will effect, that hee shall hauehave eternall life. Againe, Ioh. 17.12. Whom thou hast giuen mee, I hauehave kept, that not one of them is perished: and p. 437Iude 1. Such as are called and sanctified, are also preserued of Iesus Christ. But how is he preserued, that departs and goes away?

Thirdly, in whomsoeuer the Spirit dwelleth, hee must needs perseuere in grace, so long as hee dwels there: but the Spirit dwels alway in the Elect, after conuersion, Ioh. 14.16, 17. I will pray the Father, and he shall giuegive you another Comforter, that hee may abide with you for euer: Which cuts off their thred-bare answere, of, So long as the Spirit dwels, and also their distinction of abiding for a time, and for euer.

Whosoeuer hath the Spirit of God, is borne of God; and whosoeuer is borne of God, sinneth not, that is, so as sinne recouer his raigne and power: The reason is, because the seed of God abideth in him, 1. Ioh. 3.9. that is, either the Spirit of God, whose vertue is a principall efficient, or the Word, whereby as an instrument we are regenerate and begotten to God. Obiect. True, so long as they are borne of God, and so long as the seed abideth in them, they sinne not. Answ. So Bellarmine answereth,Bellarm. de iustif. Lib. 3. Cap. 15. Non potest lethaliter peccare quamdiu perseuerat filius Dei, changing the casuall particle of the Apostle, quia, into a conditionall quamdiu. So Thompson also, cha. 20. But the Apostle is expresse against their absurd euasion: He is alwayes borne of God, because the seed of God abideth in him, and is in him for euer. Nay, his natiuity of God keepes him, that he cannot fall from God finally, and returne into the Kingdome of Satan againe: so chap. 5.18. Hee that is borne of God, sinneth not, but preserues himselfe, and the wicked toucheth p. 438him not; that is, hath power giuen him of God, whereby to preserue himselfe, that Satan touch him not in his Free-hold, or snatch him backe againe to death and destruction.

These are some of the grounds, by which this comfortable Doctrine is confirmed: with which (to auoyd prolixity) I will content my selfe.Most of the obiections preuented in foure positions or conclusions. Now for the manifold Obiections, which are made against it, I will endeuour to preuent them all in some fewe Conclusions.

The first is this: No precept to beware of falling away, no promise to perseuerance, no commination or threatning against Apostates, doth proue, that a true Beleeuer can fall away wholy, or finally.

For the former: where we are exhorted to beware of falling away from the grace of God, Heb. 3.12. and to take heed, that standing we fall not, 1. Cor. 10.12. and where blessednesse is promised to him that feareth alwaies, Hortatio ad tantam diligentiam ne de…iciant, nō arguit de…ectabilitatem absolutam omnili ad quos exhortatio adhibetur, sed cum certa perseuerantia conuenit, vt media cū fine, causa cum effecto.Pro. 28.14. none of these exhortations to so great diligence, and feare, and watchfulnesse, argue such an absolute defect in all them to whom they are giuen, and in whom they are found, but agree with certaine perseuerance, as meanes with the end, the cause with the effect: Because,

1. They are deliuered to hypocrites, as that in 1. Cor. 10.12. Let him that thinks he stands, take heed lest hee fall: because they wanting Faith, deceiue themselues with a vaine presumption, and opinion of Faith, and fall away. But what is this to the sound Beleeuer?

2. If they be deliuered to the godly, who may also grieuously fall from Faith and other graces, they p. 439proue not they can fall from true sauing grace, at least in the habit and gift, but onelyonly in the measure, degree, and parts; all which they ought to maintaine and preserue. But one thing it is to fall, another to fall away: One thing to fall from the first louelove, another, from all louelove.

3. No feare of falling impeacheth the certainty of not falling away.Christus ipse timuit, vt exemplo doceret, timorem omnem nō esse frustraneū, vbi perseuerantia est certa. Our Lord Iesus himselfe feared, and fasted, and prayed forty dayes and forty nights, before his temptations, that in his example we might see, that our feare is not then frustrate, when perseuerance is certaine.

4. Meanes of perseuerance and not falling away, cannot be certaine proofes of falling away, but rather against it. But exhortations are such meanes, while 1. they admonish vsus of our imbecillity in our selues, 2. driue vsus to our hold, to get strength from God, and implore his ayde and helpe, 3. dayly to awaken vsus out of our dulnesse and security, 4. to vphold vsus, being ready to faint and grow weary, by cherishing Faith and other graces, 5. not to bring in doubting, but keepe vsus in good assurance, while wee vse the meanes prescribed, still looking at the promises.

And for threatnings and comminations against Apostates and back-sliders, as Ioh. 15.6. EueryEvery branch that beareth not fruit in me, I take away and cast out: and Heb. 10.26. If we sinne willingly, after we hauehave receiued the knowledge of the truth, there remaines nothing but a fearefull expectation of vengeance. 1. These and the like threats are properly meant of seeming branches, that bring leaues, but otherwise are barren and fruitlesse, p. 440as a true branch in Christ cannot be, vers. 5 2. All these comminations are conditionall, if a branch beare not fruit, which though it be impossible in a true branch, yet they are of vse to them, to stirre vp their care and watch; and further can conclude nothing. 3. Many such places, as Heb. 10.26. are of such as sinne against the holy Ghost, which themselues say is not incident vntounto a true elect person.

2. Conclusion: No prayer or petition in Scripture, either for not losing the Spirit, or for restoring the Spirit, concludes against the elects perseuerance in grace, but for it: Because first, prayer of the Spirit argues the presence of the Spirit, and being a prayer of Faith, cannot be denied; Secondly, it is ordinary for the Saints to pray,Psal. 51.11 12.Ps 51:11 Take not away thy holy Spirit, Psal. 51.11. for he is sometime taken from them, not in respect of his existence, but of his powerfull working; not in respect of the sauing gift, but of the measure, degree, and operation of it: As hee is taken away from the wicked, not in respect of the gift of Regeneration, which they neuer had, but of some common gifts, either naturall, or ciuill, for office or the like, as in Saul, 1. Sam. 15.16. Thirdly, it is as ordinary for them to pray for the returne of the Spirit, and creating a new Spirit, who is indeed quite gone, not in himselfe, but in their sense and apprehension: But this concludes nothing, that because they feele him not, therefore hee is not there, no more than a man in a swoone may conclude he hath no life, or a child in the wombe not to liue, because it vnderstands not the life of it. Fourthly, it is not (as they say) in vaine for them thus to pray, though they cannot fall away, p. 441because 1. it is an obedience to Gods Commandement: 2. a testimony, that we depend on his strength and promise for perseuerance: 3. that we shal attaine this gift in Gods owne meanes, which is Prayer.

3. Conclusion: No phrase in all the Scripture concludes against the perseuerance of the Elect; though in some phrases they picke many quarrels. As wee may see in some of most seeming contrariety.

For this in the Text, that some beleeue onelyonly for a time, we hauehave formerly shewed, that this was farre from iustifying faith, of which our question is, but is meant of temporary faith, which hath no promise of perseuerance, as this hath. But how weake were the conclusion, Some fall from temporary faith, therefore others may fall from iustifying faith?

Gal. 3.3. Some begin in the Spirit, and end in the flesh. Answ. 1. The Apostle writes not to particular Beleeuers, (of whom wee speake) but to foolish Apostates, that neuer truly beleeued. 2. By spirit, is not there meant the Spirit of Regeneration, but, they begun in the doctrine of the Gospell, called spirit and life, Ioh. 6.63. and the ministery of the Spirit, 2. Cor. 3.8. 3. By ending in the flesh, is not meant the state of a man vnregenerate, but the fleshly doctrine of false apostles, sauouring wholly of fleshly and carnall wisedome. So as the Apostle chargeth them not with falling from true Regeneration, (which they had not, and of which we now speake) but from the profession of the Gospell, which they had receiued. Now how inconsequent is this, Many fall from professing the truth, therefore the Elect fall from grace?

p. 442Exod. 32.32. Some are said to be blotted out of the Booke of Life: not wicked onelyonly, Psal. 69.28. but the Elect, as Moses prayed that he might. Answ. 1. Symbolicall or figuratiue arguments proue nothing, as this is, for God needs no bookes. 2. Moses wisheth not simply, but conditionally, If it might be, If Gods glory and his peoples good might thereby be preferred.Conditio nihil ponit in esse. Suppositions are no positions. 3. The Lord himselfe denies, that Moses or any Elect could be blotted out, saying, Not thee, but him that sinneth against me, that is, lets sinne raigne in him. 4. There is a two-fold booke, a two-fold writing, and a two-fold blotting. First, there is a Booke of Gods eternall Decree of Election; in which Booke of life who euer are written, they are neuer blotted out: for the foundation of God abideth sure, and hath his seale, 2. Tim. 2.19. This Booke is sealed. And if a man say, Quod scripsi, scripsi, What I hauehave written, August. in Psalm. 69.Ps 69I hauehave written, Ioh. 19.22. Num Deus quenquam scribit & delet, saith Augustine? Doth God write any man in his Booke, and blot him out againe? Secondly, there is a booke of the execution of that Decree, which lies in earth, as that in heauen, the Church-booke, wherein men are actually enrolled into the company of the Church, and receiued into Gods Couenant & Family, by professing the Word and Sacraments.

Now such as are written in this Book, are written in, in the iudgement of charity, not of certainty. True members are indeed written, the hypocrite only in the opinion of himselfe and others. And this is the two-fold writing, one true, the other imaginary. Augustine on Psalme 69. expresseth it excellently, p. 443thus: Dicuntur scripti, quia sic putant & putantur: nec sic accipere debemus, &c. sed hoc dictum est secundum spem ipsorum, qui ibi se scriptos putabant.

So also there is a twofold blotting; 1. Out of the Church, when their hypocrisie is discouered, and they thrust out of the company of the faithfull, among whom they were written and numbred.Delentur, cum declarantur ibi non esse, August. 2. Out of the other Booke in heauen, when they are declared and manifested neuer to hauehave been written there.

Now the argument is weake, Because some are blotted out of the booke of the Church, therefore some out of the Booke of Election: and, because some are declared neuer to hauehave been written in the Booke of Life; therefore those that are indeed written there, may fall away.

Rom. 14.15. We reade of some destroyed, for whom Christ died: therefore members of Christ may fall away, and perish. Answ. 1. By destroying is meant, not a casting off the foundation, but a scandalizing of our brother in indifferent things, (of which, the Apostle there treateth) whereby we destroy so farre as is in vsus, and plucke him from Christ: but if hee be a true Beleeuer, the mighty hand of God vpholds him, perhaps not from falling, but from falling away. 2. Christ is said to dye for a man two wayes, 1. Improperly and generally, for the whole visible Church, for whom his death is sufficient: 2. Properly, truly, and specially for the faithfull and Elect, to whom it is effectually applyed in the vertue and merit of it. Many of the former may bee destroyed, none of the latter. 3. Members of Christ are so p. 444two wayes: 1. In the iudgement of charity, and of the Church, all outward members of the Church are to be reputed, redeemed, and iustified, till by their Apostasie they declare themselues hypocrites; for whom Christ neuer dyed: 2. In the iudgement of certainty he dyed not for all, and eueryevery one. Now the weaknesse of the argument appeares euidently, That because some fall away, for whom Christs death is sufficient, therefore they may, to whom it is effectuall; or because some, who in the iudgement of charity onelyonly are redeemed, fall away; therefore such as are certainly redeemed by his death, may.

2. Pet. 1.9. We reade of one who was washed, but forgets he was purged from his old sinnes. Answ. There is a twofold washing: One outward, by the water of Baptisme, by externall profession, and outward reformation, as Simon Magus: The other inward, true and reall, by the blood of Christ, applyed by the Spirit and faith, by meanes of the Word, and by the waters of sanctification. And accordingly there is a twofold purging, one reall and existent, the other in opinion, profession, and iudgement of ones selfe and others. The former being truly washed, cannot forget their purgation, as the latter may. One drop of that water springeth vp to eternall life. But it is no good argument, Some professing cleannesse and purity fall away, therefore such as are cleane indeed; some washed with outward water, therefore such as are baptized with the holy Ghost and fire.

Heb. 6.4. and 10.26. Some that are inlightened, and taste of the good Word of God, and are partakers of the holy Ghost, and are sanctified by the blood of the Couenant, p. 445fall away, and cannot bee renewed by repentance; Therfore Elect persons may fall away finally. Answ. 1. In generall: None of all these phrases implyeth true Regeneration: Besides, the Apostle speakes of hypocrites, and such as sinne against the holy Ghost, not of any true Beleeuer. 2. In speciall, and to the particulars.

Some that are inlightened, fall away.] But this is of knowledge in iudgement, not in affection: of knowledge in the braine, not in the heart: of bare illumination, without thorow-renouation, or reformation: of science, without conscience, experience, practice. What a great measure of knowledge had Demas, Iudas, and Iulian attained, by which they seemed to hauehave cleane escaped such as are wrapped in errour? And yet they were againe intangled in errour, the greatest errour being to know, and not to doe. Now what argument is this, It is possible for some truly inlightened, to fall away, therefore for some truly regenerate?

They taste the heauenly gift, and the good Word of God, and yet fall away.] Answ. By tasting, may be vnderstood two things: 1. An approbation in iudgement, seeing in some measure the excellency of the gift, Ioh. 4. but this in generall, not in speciall; in others, not in himselfe, as Balaam and Agrippa: 2. An inclination in the affection, rauished with that excellency, as the bad ground receiued the seed with ioy, and hearing and seeing the happinesse of the Saints, wish and desire to partake of it, if by wishing they could winne it: but deale as hard Chapmen, who see a commodity, and their owne need of it, and p. 446prize, and cheapen it, but will not giuegive so much as it must cost them, and so goe away without it. Balaam wished to dye the death, but would not liue the life of the righteous. And the young man in the Gospell was loth to sell all, and so went away without saluation. Whereas a sound Beleeuer will sell all with the Disciples, and account all but losse or dung, with Paul, and exchange the treasures of Egypt with the Crosse of Christ, as Moses. Thus the hypocrite, onelyonly tastes the gift, and feedeth not, but the Elect feed on the Bread of life, and drinke of the water of the Well of life, vntounto life eternall. Now this is no good argument, because some that taste, doe fall away; therfore so may he that feedeth on Christ.

They that are partakers of the holy Ghost, and sanctified by the blood of the Couenant, fall quite away.] Hypocrites are sanctified by the blood of the Couenant, 1. in respect of profession, not of the power of holinesse, 2. in respect of externall communion with the members of the Church, in the Word and Sacraments, not of inward society or sanctification, 3. in respect of the application of the blood of the Couenant, not by the Spirit, but by the meanes; but diuersly from that to the Elect: To the Beleeuer, truly, by faith, and to his saluation: To the hypocrite, in outward shew and appearance, in opinion, in the iudgement of charity onelyonly, and to his greater condemnation, 1. Cor. 11.27.

They are also partakers of the holy Ghost: that is, excellent gifts of the holy Ghost: as 1. the spirit of feare, howling for sinne, and sorrow, wishing the sins had neuer been committed, as in Cain, and Iudas; p. 447but alwayes want the Spirit of louelove; 2. Externall reformation in great measure, as Herod did many things, but kept one Herodias; 3. Feruent zeale for the Lord, as in Iehu, 2. King. 10.16. but, for a start, at the beginning, and for the sinnes of others, not the owne: 4. Holy motions, with which the Spirit inspires them, and often purposes and promises to follow them, as Saul had many.

But, 1. they neuer hauehave any but common gifts, not the speciall gifts of faith, charity, true repentance, proper and peculiar to the Elect: 2. Though they hauehave the gifts of the sanctifying Spirit, yet not the gifts of Sanctification: 3. They neuer come to be sanctified throughout, in body, and soule, and spirit, 1. Thes. 5.23. nor to be throughly changed into the Image of God, 2. Cor. 3.18. Now this is a weake argument, Because some hauing the gifts of the sanctifying Spirit, fall quite away, therefore some also that hauehave the gift of sanctification.

They that taste of the powers of the life to come, fall away.] This tasting also is incident to hypocrites, and standeth in two things: 1. Thoughts and meditations of the life to come: 2. A powerfull working and forcing of the heart to looke somewhat that way, and to doe something, seeking to enter. Yet they shall neuer enter, 1. Because they onelyonly taste, not digest these meditations, to follow them home: 2. Because if they performe any thing, they doe it not purely, not for Gods glory, but themselues; not for louelove of God, but selfe-louelove; Gods glory and seruice shall bee subordinate to their owne benefit. 3. Because they are not vpheld with patience p. 448to fruition, as the Elect are.

Thus much of the Phrases of Scripture, which seeme to infringe the Doctrine of the Elects perseuerance. Many moe there be, but these are the principall. Now to examples.

4. Conclusion: No examples in all the Scripture proue falling away, wholly and finally, from sauing grace. Bellarmine brings in a great number: as if what he cannot effect by waight of argument, hee would by a number of examples. Wee will quickly dispatch them, by reducing them to fiue heads.

1. Of Angels, who fell wholly and finally from grace: Which instance is cleane out of the socket: For our question is not of Angels, but Elect men; not of the grace of Creation, but Redemption; not of Legall inherent righteousnes, but Euangelicall imputed by faith in the Mediator, of which they are not capable, because Christ tooke not their seed, but mans.

2. Of Adam in innocency, who lost all grace, thou… he was perfectly righteous; therefore much more …hose who hauehave grace imperfect. Answ. 1. This example is to no purpose, the question being of men truly iustified in Christ: as Adam in innocency was not. 2. They must proue, that Adam fell from his estate of Renouation and Faith in the Messiah, or else they proue nothing. 3. That he fell from all grace of Creation: which is hard for them to prooue, and many of the learned hold the contrary. 4. Adams grace in innocency, and ours now are farre vnlike: He had more measure of grace, but ours hath more priuiledges: He had grace whereby p. 449he might hauehave continued if hee would: wee hauehave grace whereby we both can and will. So the argument is vtterly naught.

3. Of whole Churches, as Rom. 11.20. The naturall branches are cut off. Answ. The Iewes were cut off in respect of the outward Couenant, and the common state of that people, as any Nation may, but not in respect of Faith, if inward and effectuall. So of the Galatians, Chap. 3.1. they were cut off from Christ: this is spoken of the visible face of a Church, not of the inuisible; or, of such as had a profession onelyonly, not faith, or not true. So in Esa. 2.22.Most true of Rome, and the Church therein. The faithfull City is become an harlot: That is, the City, which was a seat of faithfull men, is corrupted with idolatry, not the faithfull in the City. Againe, faithfull men may be corrupted, but not wholly, not finally.

4. Of hypocrites, as Iudas, Demas, Saul, Simon Magus, Hymeneus, and Philetus, who made shipwracke of faith and a good conscience. Answ. 1. They might spare their bead-roll: for the question is of none such; for they hauehave no true grace to fall from. 2. These must fall from all the shadow of grace they hauehave: the Talent must bee taken from them. 3. Hypocrites are said to depart from the faith, not the grace of iustifying faith which they neuer had; but either the doctrine of faith, so called in Iude 3. or the profession of it, or from temporary faith.

5. Of good and truly gracious men:Folia abiecit, radix vixit: Theoph. in Luc. 22.Luke 22 for whom I answere thus: 1. Dauid, the act of his faith was interrupted, not the habite; the flame of faith appeared p. 450not, but the sparkes remained; and besides, he repented, as we see in Psal. 51. 2. Of Peter it is true which Theophylact saith, The leaues faded, the root liued. 3. For Salomon, he fell not quite away, but was saued: both because it was neuer said of any Reprobate, that hee was loued of God, as of Salomon, 2. Sam. 12.24. and because he was an holy Pen-man of Scripture, and a Prophet, therefore sate in the Kingdome of God, Luk. 13.28. and because of the promise, to scourge him with the rods of men, but not take away mercy from him, 2. Sam. 7.14, 15. 4. For the prodigall sonne, who is thought quite lost, and dead after he was a sonne: 1. It is a symbolicall argument: 2. He was dead and lost, that is, to his father, and in his owne sence; and so may Gods children be: 3. He returned, and was receiued. 5. For Paul, Rom. 9.3.Rom 9:3who wished himselfe cut off for his countrey-men. 1. He spake not simply, but with implicite condition, if God might rather glorifie himselfe in his reiection, than in casting off his Countrey-men: 2. He onelyonly manifests his affection to them, but concludes not such an effect in himselfe: 3. Hee saith not, hee could be separated from Christ, but in this case hee could desire it. And whereas he saith in 1. Cor. 9.29. he indeuours and beats downe his body, lest hee be a Reprobate: I answere, 1. He speakes not positiuely, but suppositiuely: 2. Reprobate is not there opposed to Gods Election, but mans approbation: Hee would not bee reproued for not hauing his life answerable to his Doctrine: 3. If it were opposed to Gods Election, yet it prooued nothing, but rather the contrary: He endeuours not to be a Reprobate, p. 451or not to be so manifested, therefore being an Elect Vessell, can he be cast away? No, therefore he shall not.

In a word, if the faithfull bee said to fall from grace, it is lapsus, not prolapsio, a falling, but not a falling away: it is from the measure, or the degree, or the sence, not the whole grace giuen; as the Pastor of the Church of Ephesus fell from his first louelove, Reu. 2.4.Rev 2:4not all louelove. And it is inconsequent, The faithfull may fall for a time, and in part, therefore wholly and finally.

Therefore we conclude, that no regenerate man can fall totus, à toto, in totum, the whole man with full consent, from all grace and goodnesse, into all euill, or any euill for altogether, to the end. So as when all is obiected against this Doctrine, that can be, true grace (we see) is blessed with continuance.

Obiect. This Doctrine of perseuerance doth much hurt, to make men secure, and take liberty to sinne. Answ. 1. Fire can neuer make a man freeze for cold, nor the fire of grace to freeze in sinne. 2. No good man can hence purchase a licence to sinne: for, 1. to be Elect, and giuen vp to sinne, implyes a contradiction, for we are chosen to be holy, Eph. 1.4. 2. To perseuere, is to cleaue to the Word of Christ, Ioh. 8.51. 3. As he that beleeues he may quite fall from Christ, is no true Beleeuer, no more is hee that thinkes hee cannot, and doe what he list: for faith is most industrious in the meanes. 3. Though wicked men will peruert Pauls writings, yet he must write:2. Pet. 3.162 Pet 3:16 and though they doe peruert truth to their destruction, yet wee must propound such profitable and necessary truths: for 1. This confirmeth the faith of the Elect, and p. 452raiseth them out of despaire, and excites them to repentance, by leading them out of themselues, to fixe their eyes, not on the ouglinesse of their sinnes onelyonly, euen after grace receiued, but vponupon Gods promises, Christs prayers, and power preseruing them to saluation. 2. Nothing makes the Saints more louelove God, than so free and vnchangeable louelove. 3. It excites them to much thankfulnesse, when being acquainted with their owne weaknesse, and Satans daily assaults, they see themselues set into so firme an estate of happinesse, as they are armed against the dread of vtter foyling or forsaking. Whence Bucer on Ioh. 6. saith,Nihil vtilius quàm praedicare credentibus, impossibile esse vt vnquam gratia excidant, Bucer in Ioh. 6.John 6 Nothing is more profitable, than to preach to Beleeuers, that it is impossible for them euer to fall from grace.

Vse 1. Let all this moue vsus to the earnest desire of so permanent a condition, and so to labour for truth of grace, which onelyonly shall continue. Content and please thy selfe with no seeming or vnsound grace, which shall leaue thee in thy greatest need. In earthly things men desire such as are most durable, and lay about them for long estates, of life, or liues, or fee-simples: And why not heere, in so great necessaries and expectations?

2. Let this prouoke vsus to perseuerance in the state and measure of grace receiued. And hereunto let vsus consider, 1. The end of Redemption, to serue the Lord in righteousnesse and holinesse all our dayes, Luk. 1.75. 2. That righteousnesse departed from, is vaine and forgotten, Ezek. 18.24. All labour, prayers, hearing, yea, all sufferings are lost, as the Galatians suffered many things in vaine, Chap. 3.4. 3. Thou p. 453shalt bee iudged as thou art found when the Lord comes: the question shall not bee, what thou wast once, but what thou art. As the tree falls, so it lies: If of straight it bee growne crooked, so it shall bee iudged. 4. This makes Election sure, and is a note of the saued of the Lord, to continue to the end, Math. 24.13. Glory and immortality is the part onelyonly of such as by continuance in well-doing seeke it, Rom. 2.7. And our Sauiour is expresse, Luk. 22.28. To you which hauehave continued with me in tentations, hauehave I appoynted a Kingdome, as my Father hath appoynted me a Kingdome. The Lord make vsus vpright, that by continuing in his Word, wee may manifest our selues Disciples; so following our Lord with patience and perseuerance in holinesse, vntill he bring vsus vntounto an vn-discontinued happinesse purchased by his owne blood. Amen.

Prima perit, perit altera, & altera, quarta perennis.De terra infrugifera, & frugifera.

FINIS.