Refreshing Streams Flowing from the Fullness of Christ, Part 2

Refreshing Streams Flowing from the Fullness of Christ · Part 2

p. 1Perſeverance in GRACE through CHRIST.

PHIL. 1.6.

Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jeſus Chriſt.

AS regeneration, and the beginning of ſanctifying grace, ſo perſeverance in grace received, Perſeverance a peculiar priviledge procured by the death of Chriſt to the Elect.and the continuance of a renewed and gratious diſpoſition in believers, is a ſpecial priviledge of the Covenant of grace procured to the Elect by the death of the mediatour Jeſus Chriſt. Luke 1.73 74. In which words the grace of Juſtification in our delivery from all our ſpiritual enemies; The grace of new obedience (to ſerve the Lord) and the grace of perſeverance (to ſerve him all the days of our life) are reckoned up together, as priviledges and benefits promiſed in the Covenant of grace, and confirmed by an oath of God to Abraham, and to all believers, his children according to the promiſe.

In the words we have two main points conſiderable: 1. The Author of Perſeverance, In the words two points.he which hath begun the good work in you, will perform it. 2. The certaintie of Perſeverance in the grace received; in theſe words, being confident of this very thing.

The Author of their Perſeverance and performing the good work of grace, is God, to whom the Apoſtle giveth p. 2thanks, verſ. 3. for calling the Philippians to the fellowſhip of the Goſpel, by preaching whereof, the Lord had begun in them a good work of grace, and of inward communion with Jeſus Chriſt. Doct.

Perſeverance is the free gift of God alone, Perſeverance the free gift of God.Hoſ. 2.19. I will betroth thee unto me for ever in loving kindneſs and in mercies. 1 Cor. 1.8. The Lord Jeſus ſhall alſo confirm you unto the end, that ye may be blameleſs in the day of our Lord Jeſus Chriſt. Heb. 2.10. It became him in bringing many ſons into glorie, to make the Captain of their ſalvation perfect through ſufferings; Our election to glory is of Gods free love the decree, and actual ſending of Chriſt to ſuffer for us, and in the end to bring us to that glory, is alſo of free love, Joh. 3.16. but we get a right and title to that glory only by the merit of his ſufferings; by his Spirit he leads us in the way of Sanctification and brings us in the end to that promiſed inheritance; by his merit in our Juſtification we get jus ad rem, a title and claim to the heavenly inheritance; in our Sanctification and Perſeverance we get the firſt fruits and the earneſt; and when our Sanctification is perfected at the end of our life, we get jus in re, actual poſſeſſion, and all this is through the merit of Chriſt, and the efficacy of his Spirit, for he is both the author and finiſher of our faith. Heb. 12.2.

Reaſons for confirming this doctrin are, Reaſons. 1 1. As the new creature of grace depends on God alone in the production & being of it, for of him are all things, and we (to wit believers and renewed perſons) are his workmanſhip created unto good works. Eph. 2.10. The new heart and the new ſpirit are his free gift, Ezek. 36.26. As the new Creature depends on God in the production and being of it, ſo alſo in the conſervation and continuance of it; for as he upholdeth all things by the word of his power, Heb. 1.3. ſo by the power of his grace he keepeth the new creature, 1 Pet. 1.5. Ye are kept by the power of God through faith unto ſalvation. 22. Our Lord and great High-prieſt in our behalf prayeth to the father for our perſeverance, Joh 17.15. Father keep them in thy name and power; It were needleſs to pray unto God for perſeverance, if it were p. 3not of Gods free gift, but of mans power to perſevere; The Apoſtle alſo prayeth to God for it, 1 Theſ. 5.23. I pray God your whole ſpirit, ſoul and bodie, be preſerved blameleſs unto the coming of our Lord Ieſus Chriſt. 3. 3Thanks are given to God for the grace of perſeverance. Iud. 24. 4and by our thankſgiving we acknowledge him the Author of perſeverance. 4. Becauſe it is God alone who eſtabliſheth, and preſerveth us in an hour of temptation, and ſo maketh us to perſevere. 2 Theſ. 3.3. The Lord is faithful, who will ſtabliſh you, and keep you from evil. Ʋſe 1

This doctrine ſerveth for admonition, Let no man depend on his grace received.ſeeing God is the Author of perſeverance, let no man reſt on the beginnings of Sanctification as if grace once received or begun, Sanctification could preſerve and continue it ſelf; No, the creature cannot create it ſelf, no more can it by its own power keep and conſerve it ſelf in a being; it is not the firſt gale and blowing of the wind that will continue a ſhip in her courſe, if the wind do not continue, there is no progreſs; There muſt not only be a begun, but a continued influx of water for continuing the motion of the Mil-wheel, ſo the breathings of the Spirit of God muſt be continued upon our ſouls; Otherwiſe we advance not in the courſe of Sanctification, notwithſtanding our fair and ſpecious beginnings; if the Spirit of God withdraw his breathing and influence, we are as a ſhip under ſail, preſently in a dead calm: As a muſical inſtrument, though well tuned, ſoundeth not when the skilful player withdraws his hand: ſo a heart, though well ſet in the work of regeneration by the finger of the ſpirit, yet in its actings cannot ſound forth to the praiſes of his grace, if God with-hold his aſſiſting grace: Yea the Angels, who ſtood not in the truth, and alſo our firſt Parent Adam received grace of God in a large meaſure, yet when it was left to their own keeping, they both loſt it and themſelves.

For Exhortation: Ʋſe 2 when ever God calleth thee to renew thy duty of repentance, faith and obedience, Go to God for a new ſupply of grace.go to God for aſſiſtance, and a new ſupply of grace, 1. Becauſe we are not able to guide our ſelves, and continue in a courſe of wel-doing without his aſſiſting grace, Joh. 15.5. without me ye can do nothing: Jer. 10.23. It is not in man that walketh to direct p. 4his ſteps; Man cannot without a guiding and over-ruling providence ſet down one foot after another in his bodily motion, far leſs in his ſpiritual courſe toward heaven and happineſs. Pſal. 73.23. The ſteps of a good man are ordered by the Lord. 22. Go to God for aſſiſtance, and for continuance of the work of grace in thee, becauſe he hath promiſed to renew ſtrength to them that faint. Prov. 8.20. I lead (ſaith the wiſdom of the father) in paths of righteouſneſs. Jer. 31.9. I will cauſe them to walk by the rivers of waters, in a ſtraight war, wherein they ſhall not ſtumble; It is ſaid, I will lead them with ſupplications; that is, in all the acts of piety, taking one ſpecial part of piety for all the duties thereof; This leading of us, and our perſeverance, either in a gracious diſpoſition or in actings, is all of his free and fatherly love, 3for I am a father to Iſrael ſaith the Lord. 3. The dear children of God pray for this aſſiſting and leading grace of God. Pſal. 5 8. Pſal 27.11. Teach me thy way O Lord, and lead me in a plain path. not only are we ignorant of the way of righteouſneſs, and have need of the grace of faith and illumination, but our will is froward, and our affections impotent, therefore there is a neceſſity they be ſet on God and his will, and then led by his aſſiſting grace in the courſe of obedience. Pſal. 119.5. O that my ways were directed to keep thy ſtatutes. 44. Becauſe the children of God (from faith into the promiſe, and their own experience of begun graces) have been confident of a leading and guiding grace in the courſe of Sanctification, Pſal. 73.24. Thou ſhalt guide me with thy counſel, and afterward receive me to glorie: Pſal. 23.3. He leadeth me in the paths of righteouſneſs for his names ſake. Pſal. 548.14. He will be our guide even unto death. 5. There is a neceſſitie for thee to go to God for a renewed aſſiſtance, ſo oft as thou reneweſt thy duty, becauſe our heart is verie unſtable, ſoon and eaſily drawn away from thoughts of God, and our duty. Therefore we have great need to pray that our hearts may be eſtabliſhed by grace, for continuing in gracious actings according to the good and acceptable will of God; And that we be not like unto ſome fooliſh ſtrangers in their through-fare, taken up with the ſight and eſteem of ſome p. 5pleaſant toys by the way, whereby they both ſpend their time and moneys that ſhould have carried them forward to their own countrey, upon things unneceſſary in the way; Therefore go to God for grace to ſettle thine heart upon himſelf and his goodneſs, and to keep it fixed and unmoved in the time of thy pilgrimage and through fare amidſt the inveigling and intangling pleaſures of this world, and pray with David that the Lord would uphold and eſtabliſh thee by his free Spirit. Pſal. 51.12.

Queſt. Queſt. What means muſt I uſe that I may perſevere in a courſe of wel-doing. Anſw. 1

Anſw. 1. Conſider the neceſſity of perſeverance, Mat. 24.12, The means of perſeverance13. Becauſe iniquitie ſhall abound, the love of many ſhall wax cold; but he that ſhall endure to the end, the ſame ſhall be ſaved; he that endureth in love to God and to his truth, in a time wherein God is diſhonoured, and his truth oppreſſed by iniquity and violence, the ſame ſhall be ſaved in the day of the Lord; as there is a neceſſity of perſeverance in our active, ſo in our paſſive obedience and patient ſuffering the good will of God. Heb. 10.36. Jam. 1.12. Bleſſed is the man that endureth temptation. Heb. 12 7. If ye endure chaſtening, God dwelleth with you as with ſons. 2. Set God and his word always before thine eys. Pſal. 16.8. 2I have ſet the Lord always before me, becauſe he is at my right hand, I ſhall not be moved: when we ſet him before us in his rich and free mercy, in his almighty power and unchangeable truth, we are not moved in a time of temptation, to unbelief, deſpair or impatience. Pſal. 18.21, 22. I have not wickedly departed from my God for all his Judgements were before me: he ſet Gods Judgements and Teſtimonies before him, as his rule, and this kept him from departing wickedly from his God, though the deareſt of Gods children depart out of the way in much weakneſs, like as weak children going toward their father, may through a violent wind againſt them be driven from the ſtraight path, yet they do it not out of wicked wilfulneſs; ſo in Gods children there may be a departure out of weakneſs from the courſe of godlineſs for a time, but never out of wickedneſs from the purpoſe of Godlineſs. 3. Entertain the fear of God in thy heart, 3this is the golden p. 6bridle whereby God moderates and over-rules all affections. Jer. 32.40. I will put my fear in their hearts, that they ſhall not depart from me. 4Phil. 2.12. Work out your ſalvation in fear and trembling. 4. Look before you to that rich recompence of reward: Our Lord for the joy that was ſet before him endured the croſs, Heb. 12.2. So did Moſes, for he had reſpect unto the recompence of reward, ſo did thoſe worthies take joyfully the ſpoyling of their goods, knowing in themſelves that they had in heaven a better and an enduring ſubſtance; upon this ground the Apoſtle in that place. Heb. 10.34, 35. exhorts them to perſeverance in the faith, Caſt not away therefore your confidence, which hath great recompence of reward.

When ever thou perſevereſt and ſtandeſt in an hour of temptation, Ʋſe 3 Give God the glory of our perſcverance.give all praiſe to God, for perſeverance is his free gift; we cannot advance one ſtep in the way of righteouſneſs without his ſpecial conduct; Conſider, Thy ſtrength to ſtand in the hour of temptation is from God alone: It was his ſpecial help preſerved Joſeph under a great temptation: whereas David not having ſo great a temptation, fell under the power of it in the matter of Bathſhebah; It may be thou haſt at one time withſtood a greater, when at another time thou haſt fallen under a leſſer temptation; Praiſe God who made the difference. It may be thou continueſt in doing duties acceptable to God at ſuch a time, when ſome of the children of God of greater knowledge and abilities then thou art, do fail in the performance thereof, acknowledge to the praiſe of the excellency of his grace, that this difference proceedeth only from his ſpecial help and aſſiſtance: So did Paul, 1 Cor. 15.10. I laboured more then they all: Not I, but the grace of God with me. It may be in bearing the burden of croſſes thou haſt greater patience at one time under a greater, then thou hadſt at another time under a leſſer burden: It may be thou endureſt the ſpoyling of thy greateſt worldly comforts with more patience then Jonah did the want of his gourd, bleſs God who giveth unto thee ſtrength to ſtand under thy burthen. Remember thou beareſt not the root, but the root thee: If thou become forgetful and ungrateful, thou wilt thereby provoke Gods diſpleaſure, though thou were p. 7as godly as Hezekiah, 2 Chron. 32.25. Therefore after that thou in the ſtrength of the Lord haſt done any acceptable duty, or ſtood out in a time of tryal, retire thy ſelf, and in ſecret upon thy knees give all praiſe to God: this is the way to be helped in a new exigent: Ingratitude will weaken thy confidence at another time of thy great neceſſity of Gods help: Thou wilt not have a heart or face to go to God for help, conſcience of former ingratitude doth fill the heart with diffidence: A ſick patient, who proves ungrateful to his Phyſitian for his pains and help toward his former recovery, in a new fit of ſickneſs hath not a face to go to him: As of ingratitude, ſo beware alſo of ſelf-reflecting, and ſacrificing to thine own abilities, as if by thy own ſtrength thou hadſt overcome a temptation, done a duty, or born a croſs: This pride and ſelf gloriation provokes God to deſert thee at another time that thou mayſt be humbled, and learn to glory only in the Lord, and in the power of his might: Therefore let all fleſh be ſilent before him, and let him that glorieth, glory in the Lord, who is only to be praiſed, for of him, through him, and for him are all things, to whom be glory for ever, Rom. 11.36.

The other main point to be conſidered, Point 2 is the certainty of perſeverance, in theſe words Being confident that he will perform the good work in you until the day of Jeſus Chriſt; Before we raiſe the doctrine, ſome things would be cleared in the text. 1. What is meant by the good work. 2. What is meant by performing the good work until the day of Jeſus Chriſt, which is his ſecond coming, Luke 17.24. 1 Theſ. 5.2. Is not the work of our Sanctification perfected at our death? What is meant by good work.how then is it ſaid, God will perform it until the day of Chriſt? Anſw. I anſwer to the firſt; by good work is meant a communion with Chriſt in the graces of his ſpirit, wrought in us by the Spirit and word of promiſe; Of this good work the Apoſtle ſpeaketh in this Chapter, verſ. 5. their fellowſhip in the Goſpel. To the ſecond I anſwer, What is meant by performing it.the word rendered [perform] ſignifieth the bringing to an end a work already begun, as a houſe already founded, is perfected when the topſtone is put on. Heb. 8.5. So the performing of the p. 8good work, is the bringing of the work of Sanctification unto the term of perfect ſanctity, and purity in a gradual and abſolute conformity to the will of God in the eſtate of glory; To the endeavours whereof we are exhorted: 2 Cor. 7.1. Having therefore ſuch promiſes, let us cleanſe our ſelves from all filthyneſs of the fleſh and ſpirit, perfecting holineſs in the fear of God; It is true, the work of Sanctification in reſpect of our ſoul, is perfected at the hour of death, becauſe no unclean thing can enter into Heaven; No infirmity, no ſpot comes there, we muſt be perfectly cured of that hereditary leproſie of ſin, before we can come within the camp of that triumphant Iſrael, corruption cannot inherit the incorruption of glory: But the whole ſuppoſitum and perſon conſiſting of ſoul and body is not perfected until that glorious day of Jeſus Chriſt; Though the ſouls of the godly immediately after their parting out of the body be perfectly ſanctified, and admitted to behold the fathers face in glory, yet the body being laid in the duſt, is not reſtored from that ſtate of corruption, nor perfected until the day of Chriſts ſecond coming, which is called the day of reſtoring all things, Acts 3.21. at which time the good work of Sanctification begun here in ſoul and body, will be abſolutely perfected in both.

A renewed man, Doct. in whom God hath begun the good work of Sanctification, Renewed perſons cannot fall totally from grace.cannot fall totally from the ſtate of grace, but perſevere therein to the end of his life; for the Apoſtle is confident that God who hath once begun the good work in them will perform it until the day of Chriſt; before I confirm this doctrine, two queſtions would be anſwered. 1. What is underſtood by perſevering in grace. What is underſtood by perſevering in grace.2. How perſeverance, being a thing to come, is ſaid to be certain. Anſw. I anſwer to the firſt; the word grace is taken ordinarily for Gods free favour, for that giving grace, from which, as the fountain, doth flow, through the merit of our mediatour, all ſpiritual bleſſings: It is ſo taken Eph. 2.8. by grace are ye ſaved, Rom. 3.24. being juſtified freelie by his grace. It is alſo taken for the grace that is given, which doth flow from the fountain of free grace and love. Ioh. 1.16. Of his fulneſs have all we received, and grace for grace: Such graces are faith, hope, p. 9Love, and other ſaving Graces of the Spirit; There is a perſeverance actual in the exerciſe and actings of holy duties: Act. 2.42. They continued ſtedfaſtly in the Doctrine of the Apoſtles. And there is (to ſpeak ſo) an effectual perſeverance in reſpect of a ſettled inclination and diſpoſition to holy duties, though there may be ſome remitting in, or intermitting of the acts and exerciſe thereof; ſuch is our perſeverance in prayer. Eph. 6.18. Col. 4.2. Praying alwaies, as a Muſical inſtrument well tuned by the hand of the skilful Muſitian, though it be not alwayes plaid on, and giving out a ſound, yet it is ſ…ill well tuned. So this inward diſpoſition and frame of Spirit unto holy duties, remains fixed in the children of God, even in their failings, in their coming ſhort, and imperfections about holy duties. Rom. 7.19. The good I would do, I do not; though he did not act and exerciſe the commanded duty, yet at the ſame time he perſevered in an holy diſpoſition and inclination of will to the duty.

To the other queſtion I anſwer; How perſeverance in grace is ſaid to be certain.A thing to come is ſaid to be certain two wayes. 1. In reſpect of Gods Decree, and this is the certainty of Immutability, becauſe Gods Decree, counſel and purpoſe is unchangeable. Heb. 6.17. Thus it was certain that our Lord ſhould be delivered unto death, becauſe it was ſo determined in the eternal counſel of God, Act. 2.23. Him being delivered by the determinate counſel and foreknowledge of God. 2. A thing to come is ſaid to be certain in reſpect of Gods fore-knowing and revealing that ſuch a thing ſhall be; This is the certainty of infallability, becauſe Gods knowledge is infallible. Thus it was certain that Judas ſhould betray our Lord, becauſe our God in his permiſſive Decree foreſeeing it would be, revealed the ſame in his Word; the perſeverance of renewed men is certain in both reſpects; firſt in reſpect of Gods Decree. Rom. 8.30. Joh. 6.39. Next in reſpect alſo of Gods revealed Will, concerning their perſeverance. Ioh. 10.28. I give unto my ſheep eternal life, and they ſhall never periſh, neither ſhall any man pluck them out of my hand. Iohn 6.39. This is the Fathers will, that of all which he hath given me I ſhould looſe nothing.

The Doctrine of a renewed man his perſeverance in Grace, p. 10and the certainty thereof is proved from Scripture; Proofs of the perſeverance of the Saints.firſt he is continued in the loving kindneſs of the Lord, and ſo perſeveres in an eſtate of free Grace and favour with God; for whom he loveth once with that love of complacency, 1as his children in Chriſt, he loveth them to the end, Ioh. 13.1. It is true, he is diſpleaſed with them when they offend, as a loving Father with his children, and chaſtiſech them, yet will he not conſume and deſtroy as a Judge in his wrath. 2Pſal. 89.31, 32. Pſal. 99.8. Ierem. 46.28. Next the renewed man perſeveres alſo in the Grace given and received; the ſtock of Grace infuſed is never totally loſt, Faith, Hope, and Love remain in the habit and root, though in an hour of temptation the act and fruit thereof may intermit and fail. Iohn 3.36. He that believeth in me hath everlaſting life; It is not ſaid, he ſhall have, but in reſpect of the infallible conſequence of eternal life to Faith in Chriſt, Eternal life certain.It is ſaid in the preſent tenſe, he hath eternal life; Eternal life is certain in the Promiſe, becauſe God is Faithful, who hath promiſed eternal life to every one that believeth in Ieſus Chriſt; 12It is certain in the earneſt, becauſe Faith is an earneſt of the Spirit: and the Faithful Lord who giveth the earneſt of Grace in this life, will certainly give the ſumme of Glory in the other, for Grace is the earneſt, and firſt fruit of Glory; Iohn 4.14. Whoſoever drinketh of the water that I ſhall give him ſhall never thirſt, but the water that I ſhall give him ſhall be in him a well of water ſpringing up into everlaſting life; if Grace received could be loſt, and dried up wholly, like the winter brook in drought of Summer, then ſhould it not ſpring up unto everlaſting life. But as it is obſerved in aquaeducts, the water will aſcend ſo high as the place is from whence at firſt it did deſcend; even ſo this water of life, ſaving Grace, as it deſcends from heaven, it carries the ſoul a long to heaven, for it ſpringeth up (ſaith our Lord) unto everlaſting life; This truth is alſo evident from Ioh. 36.37. Him that cometh unto me, I will in no waies caſt out; by coming to Chriſt is meaned our believing in him, as is evident by comparing verſes 64, 65. Therefore a true Believer in Chriſt is never caſt out from him, but doth perſevere unto the end.

Obj. Obj. It is true (ſay ſome) Chriſt caſteth him not out, but p. 11he may ſteal away his own heart by Apoſtacie from Chriſt, and ſo caſt out himſelf; To this I anſwer, firſt, Anſw. 1 if the Shepheard of Iſrael, and great Biſhop of our ſouls did ſleep or ſlumber, his ſheep might ſteal away, wander and periſh in their errors, but he is vigilant over all his flock, he is not like that Keeper, 1 King. 20.39. While he was buſie here and there, he loſt tho man committed unto his keeping; The Shepheard of Iſrael ſlumbers not, his eyes are alwayes upon every one of his flock, The crector of the ends of the earth fainteth not, neither is weary. Iſa. 40.28. he leads them in great compaſſion and wiſdom. Iſa. 40.11. He ſhall gather the Lambs with his arm, and carrie them in his boſom, and ſhall gently lead thoſe that are with young: he pittyeth us in our infirmities, and will not ſuffer us to be tempted above that we are able. 1 Cor. 10.13. Though the great Shepheard of our ſouls in his wiſdom ſuffer his little flock to wander in an hour of darkneſs, to humble them with a ſight of their own ſillyneſs and weakneſs, who hath neither wit nor ſtrength to keep themſelves, yet he hath a watchful eye over them in their wanderings: he looked upon Peter with an eye of Pitty and Power, to bring him again by repentance, after he had departed by a foul denyal; he ſuffers not his own ſheep to wander out of the ſight of his mercy, he ſendeth out after them the Spirit of conviction and contrition; he makes their barking conſcience like the Shepheards Dog, to purſue and turn them from their wanderings. 2. 2Moreover if any of the ſlock of Chriſt could ſo ſtealaway, that they ſhould periſh in their ſins and errors: Then Chriſt himſelf ſhould caſt them out, which is contrary to his gracious and faithful Promiſe; for ſuch a diſſerting of them, to go on and periſh in their errors, were a caſting of them out of his care and Protection; but our gracious Lord ſaith, Him that cometh to me, I will in no wayes caſt out, neither directly nor indirectly, by ſuffering them to run on in the way of perdition.

Reaſons from Scriptural Truths, Reaſons: do alſo confirm the truth of this Doctrine. 1. From the certainty and ſtability of election; 1. The ſtability of Election.Math. 24.24. There ſhall ariſe falſe Chriſts, and falſe Prophets, and ſhall ſhew great ſigns and wonders, inſomuch, (that if it were poſsible) they ſhall deceive the very Elect. 2 Tim. p. 122.19. The foundation of the Lord ſtandeth ſure. It is not poſſible for thoſe he hath elected in his unchangeable purpoſe, to fall away totally and finally; but ſo it is that a ſound Believer is elected of God, Iohn 6.37. All that the Father giveth me, ſhall come to me; all whom the Father elected to Glory, and giveth to the Mediator, that by the Merit of his death they may be brought unto the poſſeſsion of that decreed glory, all ſuch ſometime are made believers in Chriſt; ſo likewiſe all who come to Chriſt and believe in him, are given of the Father, and elected: There is a reciprocation betwixt election and believing, as betwixt the cauſe and neceſſary effect. Act. 13.48. As many as were ordained to eternal life believed. To expound this place of a natural diſpoſition and inclination for eternal life is Pelagianiſm, and a violating of the text; of ſuch miſinterpreters I ſay as Auguſtin contra Adimant; S. Auguſtin.if they do it out of ignorance, there is nothing more blind: and if they do it out of knowledge, there is nothing more wicked.

2. 2. Gods Power.Reaſon is taken from the power of God: Thoſe who are kept by the power of God cannot be loſt, for there cannot be a greater power to pull them out of the hand of infinite and Almighty power: but ſo it is that Believers are kept by the power of God, 1 Pet. 1.5. They are kept by the Father. Ioh. 10.29. By the Son. Ioh. 10.28. And by the holy Ghoſt dwelling in them, and keeping the houſe where he is lodged. Rom. 8.11. all the three bleſſed perſons have one common care to preſerve Believers.

3. 3. The Myſtical Union with Chriſt.Reaſon is taken from the myſtical Ʋnion of a Believer with Chriſt; Thoſe who are once in Chriſt cannot periſh, but do perſevere in Grace to the end. Rom. 8.1. There is no condemnation to them that are in Chriſt Ieſus; but believers are in Chriſt, and Chriſt is in them; he dwelleth in their hearts by Faith, Eph. 3.17. he is the Saviour of his Myſtical body. Eph. 5.24. A ſtrong man will not ſuffer any of his members to be taken from him, and our Lord is the ſtronger one, Luc. 11.22.

Obj. Obj. But if a member of the natural body through its own corruption doth rott, a man willingly ſuffereth it to be cut off from the body; ſo a man, though once a member of Chriſts p. 13Myſtical body, may through his own prevalent corruption be cut off from Chriſt, and periſh for ever.

Anſw. There is no queſtion, Anſw. but even the renewed mans inbred and indwelling corruption, if not reſtrained and overpowered by the Grace of God, might carrie him far away from Chriſt; but if any man could hinder that corruption to grow and prevail in his body, or if he could reſtore a corrupt and defective member, would he be ſo unnatural to the members of his own body, as to ſuffer them to periſh? but ſo it is that our head, the Lord Ieſus Chriſt is able not only with merciemercy and ſtrength of Grace to prevent the decayings of his Myſtical members, but alſo by the Grace of Repentance to reſtore them, when their falls do disjoynt and diſlocate them, not from the body, but from a lively and vigorous motion in the way of common duties, with other believers that ſtand firm; thus he reſtored David and Peter after their failings; the corruption of ſuch Members is not deſperare and incurable; The Union of a Believer with Chriſt, is compared to that betwixt the husband and the wife, Eph. 5.23. the Believer is eſpouſed to Jeſus Chriſt; by Faith we give our conſent to him, when we ſay with heart and mouth as the Spouſe, Cant. 2.16. My beloved is mine, and I am his; It is the duty of the husband to uſe his utmoſt endeavours for protecting his wife from periſhing; David took no reſt, until he had reſcued his wives out of the hands of his and their enemies, 1 Sam. 30. But our Lord and husband Ieſus Chriſt ſurpaſſeth all men, both in affection and power for the protecting of his Spouſe; Therefore one eſpouſed into him, cannot fall away finally; for the relation is perpetual; he is a Lord and husband for ever of his Spouſe: To wit, the Church of Believers. Obj.

Obj. Although this or that perſon once eſpouſed to Chriſt, may fall away finally, yet Chriſt hath a Spouſe ſtill; to wit other Believers who perſevere.

Anſw. Anſw. The Spouſe of Chriſt is made up of ſo many individual perſons, and if thoſe one after another may periſh, then were it poſſible that the whole might periſh, for the whole ſubſiſts and is preſerved in the particulars; and ſo it were poſſible that the Lord Jeſus Chriſt might be a King p. 14without Subjects, a Shepheard without a flock, a Head without a body, and a Husband without a Spouſe.

Obj. Obj. It is true, ſo long as a ſoul remains eſpouſed to Chriſt, it cannot periſh; but when men divorce themſelves from Chriſt by unducifulneſs and impudent lewdneſs in ſinning, they are no more his Spouſe.

Anſw. Anſw. 1 1. A ſoul once eſpouſed to him, is never divorced from him; It is true, in that great day there will be a ſeparation of hypocrites, who gave their names but not their hearts to him; Then will the Lord ſay to them, depart from me; It will not be a divorce, but a nulling of their counterfeit communion with Chriſt: Then will he declare there was never a conſummate marriage betwixt him and them; No union nor communion in the Spirit: Then will our Lord diſclaim them before man and Angel, ſaying, I never knew you, Math. 7.23. he never knew them ſo, that he approved them for his own people; But a ſoul receiving Chriſt by Faith, and once united to him, will never be ſeparate from him. Rom. 8.35. Whoſh all ſeparate us from the love of Chriſt? 2&c. 2. Our Lord and Husband keepeth the heart of his Spouſe in a dutiful affection to himſelf; If a husband were able to reſtrain the affection of his wife from ſtrange lovers, he doubtleſs would, and ſhould do it, that in ſo doing he might prevent all cauſe of divorce; but our Lord hath promiſed in the Covenant of Grace, to over-aw our hearts by his fear, that we turn not away in our hearts from him after ſtrange lovers, Jer. 32.40. I will put my fear in their hearts, 3that they ſhall not depart from me. 3. It is true, the ſins and groſs failings of regenerate men do for a time interrupt a communion in the ſenſe and comfort of our Lords love, and of their own peace and joy; Then their Lord and husband frowns upon them, withdraws the light and comfort of his countenance; as an husband greatly diſpleaſed with his wife doth eſtrange himſelf for a time from her; So the Lord hides his face for a time from them, yet their ſins do not turn off his heart from them. Pſal. 89.32, 33. I will viſit their tranſgreſsion with the rod, nevertheleſs my loving kindneſs will I not take utterly from him; yea he invites them to repent, and notwithſtanding p. 15their ſoul miſcariages, he promiſeth to receive them. Ier. 3.1. Thou haſt plaid the harlot with many lovers, yet return to me again ſaith the Lord.

The fourth Reaſon is taken from the efficacy of Chriſts Prayer, and the gracious acceptance it had alwayes with God, Reaſ. 4 The efficacy of Chriſts Prayer.in the behalf of Believers: Thoſe for whom our Lord did pray that they might perſevere to the end, ſuch do certainly perſevere, becauſe the Father heareth him alwayes, Iohn 11.42. But our Lord prayed for perſeverance to Believers. Iohn 17.15. I pray that thou ſhouldeſt keep them from the evil of the world; For this he prayed not only in the behalf of the Apoſtles, but alſo for all who ſhould believe in his Name. Ioh. 17.20.

The fifth Reaſon is taken from that inviolable conjunction of the links in that golden chain of ſalvation. Reaſon. 5 The links of the chain of ſalvation inviolable.Rom. 8.30. Whom he called, he juſtified, and whom he juſtified, them he alſo glorified; from hence we have this reaſon; Thoſe whom God will glorifie in heaven, do certainly perſevere to the end: ſuch as are once juſtified will be glorified; for the Apoſtle to declare the certainty hereof, expreſſeth it in the time paſt, ſaying, he hath glori…ed, as the like expreſſion of a thing certain is found. 1 Ioh. 3.14. We have paſſed from death to life, becauſe we love the brethren.

The ſixth Reaſon is grounded on the Believers victory over the world, he that overcometh the world, Reaſ. 6 falleth not away from the ſtate of Grace, becauſe he could not fall away except he were overcome by temptations in the world; But a regenerate man overcometh the world; Rom. 8.37. 1 Ioh. 5.4. It is a ridiculous exception to ſay the regenerate man is not overcome of the world ſo long as he is a Believer, for that were aſmuch as to ſay, whoſoever is born of God is not overcome of the world, ſo long as he is not overcome, which were a Tautologie; If a Believer could become an Unbeliever by the prevalent temptations of Sathan from the world, then ſhould he be overcome of the world, contrary to that aſſertion of the Apoſtle 1 Ioh. 5.4. This is the victory that overcometh the world, even our Faith. It is true, Tertullian.(as Tertullian ſaith) the renewed man is ſubject to many infalls of temptations from the world, and to daily out-fall from indwelling corruption, yet in the p. 14duplicate page p. 15duplicate page p. 16end the Believer in the ſtrength of our Lords Grace doth prevail. Rom. 8.37. In all theſe things we are more then Conquerours through him that loved us.

The ſeventh and laſt Reaſon is taken from that inſeparable connexion betwixt adoption, Reaſ. 7 Adoption and the inheritance inſeperable.and the heavenly inheritance: Thoſe who are deſigned heirs of eternal life, do perſevere in Grace to the end; But ſo it is that regenerate men being adopted Sons to God, are deſigned heirs of eternal life. Rom. 8.17. Gal. 4.17. If a Son, then an heir of God through Chriſt.

Obj. Obj. It is true (ſay ſome) ſo long as they remain Sons, they have a right to the inheritance, but they may fall from the eſtate of Adoption, and ſo be diſinherited.

Anſw. 1. That one who is once a Son, may afterward fall from the eſtate of Adoption, Anſw. 1 is expreſly contrary to that of our Lord; Ioh. 8.35. The Son abideth in the houſe for ever: But if he could fall from the eſtate of Adoption, he could not abide in the houſhold of Faith, which is Gods ſpecial dwelling-place on earth. 22. True it is, ſome Fathers have diſinherited lewd and unworthy Sons; But I dare boldly ſay, if it had been in the power of thoſe Fathers to qualifie their Sons for their inheritance, they would not have diſinherited them, but rather made them meet for it; Now our heavenly Father maketh his children meet for their heavenly inheritance, Col. 1.12. Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the Saints in light, and 1 Pet. 1.5. The inheritance is kept in heaven for us, by the eternal counſel of God, and we are kept on earth for it, by the power of his invincible Grace, leading us through a world of temptations, 3into the poſſeſſion of our inheritance. 3. There would be a difference put betwixt thoſe three, to wit, the filial relation, the filial diſpoſition, or affection, and the filial behaviour, or converſation; daily ſad experience convinceth, that the children of God do not alwayes perſevere in a filial behaviour, and converſation; their works are ſometimes the works of darkneſs, no leſs lewd and hainous in the matter of fact then the ſins of wicked and unregenerate men: yet their filial affection remains, they never become haters of God; yea, I grant even their filial affection will be ſometime much weakened p. 17in the Degrees of it by worldly objects; as variety of objects weaken the beams of our ſight by dividing them, ſo our affection to God is diverted and much weakened by things ſenſible and worldly: Though there may be, and oft-times falls out an intermiſſion of filial converſation, and a remitting of filial affection, yet the filial relation abideth for ever: Relatives admit not a more and a leſs; a Father is not more a Father at one time to his Son, and leſs at another; he is a Father to him alike in reſpect of relation when he is in health, and when he is in ſickneſs; when he doth well, and when he doth evil: Though the communication of his favour may admit a more and a leſs; The Prodigal Luk. 15. behaved himſelf lewdly and baſely, yet the relation remained ſtill; I will go (ſaid he) to my Father; and the Father acknowledged him for his Son, ran to him, fell on his neck and kiſſed him; it was no wonder to ſee Jacob fall upon the neck of a Joſeph, and kiſs him: but to kiſs a Prodigal, is a myſterie of rich merciemercy and free love: Our heavenly Father loveth repentance, the work of his own hands, wherever he ſees it; It is true, renewed men deſerve by their ſins to be diſinherited, as the Prodigal humbly and truly acknowledged, I am not worthy (ſaid he) to be called thy Son; but their ſins do not effectually diſinherit them, which effective diſinheriting is hindred by Gods rich merciemercy in his unchangeable love, in the interceſſion of Chriſt, and in the operation of the holy Spirit renewing repentance in them, whereby their courſe of ſinning is broken off, and their wonted peace and comfort in God reſtored to them: Auguſtin.To this purpoſe ſpeaketh Auguſtin well, lib. de corrept. & grat. ca. 12. Therefore help was provided for the infirmity of mans will, that it ſhould be acted by Divine Grace in an indeclynable and unſeparable manner. And ſo although it be infirm, yet it ſhould not fall away, nor be overcome with any adverſitie.

As for the uſe of this Doctrine, Ʋſe. 1 it ſerveth for refutation of that comfortleſs Doctrine of Papiſts and others, Refutes the Doctrine of the Apoſtaſie of Believers.who affirm that a man renewed and in the ſtate of Grace, may fall totally and finally from the Grace of Juſtification; It is true, ſome appearing members of Chriſt in reſpect of an outward p. 18communion in a viſible Church, may fall totally from the outward communion, and will be declared in that day of the manifeſt revelation of Gods wrath, never to have been in an inward communion with Chriſt, and in acceptation with God, Math. 7.22. he will ſay to them, I never knew you, nor approved you for mine; Then will they be caſt as brambles into that unquenchable fire. Ioh. 15.2. Every branch in me that beareth not fruit. I take away; They were in him only by appearance, like thoſe branches painted by Zeuxis, that had neither ſap, ſmell, nor fruit; ſo worldly hypocrites ſmell not of Chriſt and his oyntments, but of the earth, and of ſelf-ſeeking; They are enemies to the Croſs of Chriſt, refuſing to bear it in a time of perſecution, reſiſting the preaching of it, and not laboring for any inward mortification of the fleſh and luſts thereof. Philip. 3.18, 19. They are without that ſap of the oyl of charity toward God and their neighbour, they ſerve not one another in love, but ſeek their own things, and ſerve their own belly. Rom. 16.18. They are alſo without the fruits of true holyneſs and righteouſneſs, having a form of Godlineſs, but denying the power thereof. 2 Tim. 3.5. uſing their Chriſtian liberty for a Cloak of maliciouſneſs; and doing all their works that they may be ſeen of men; It may be ſaid of them, as of Iſrael, Hoſ. 10.1. Iſrael is an emptie vine, he bringeth forth fruit unto himſelf; and as it was ſaid of Ephraim, Hoſ. 12.1. Ephraim feedeth on winde; the hypocrite and the counterfeit Profeſſor feedeth and delighteth himſelf on the winde of humane applauſe, but not on the teſtimony of a good conſcience, which ſtudyeth in all things to approve it ſelf to God, and commend it ſelf to the conſciences more then to the humors, and inordinate affections of men; after the example of Paul, 2 Cor. 4.2. Commending our ſelves to every mans conſcience in the fight of God.

Obj. Obj. Is it not ſaid, Heb. 6.4, 5, 6. That men ſometime enlightned, & who had taſted of the powers of the life to come, may poſſibly fall away? but ſuch men were renewed by illumination in their underſtanding, & heavenly taſts in their affections, therefore it appears that renewed men may fall away totally and finally from the ſtate of grace.

p. 19Anſw. For clearing that place of Scripture, Anſw. I would offer theſe conſiderations. 1. Heb. 6.4, 5, 6. opened and cleared.Heb 6:4Heb 6:5Heb 6:6The Apoſtle ſpeaketh of men baptized and initiated into the myſteries of Chriſtian religion. becauſe in theſe times men were both before and after baptiſm catechized in the grounds of Chriſtian faith; 1whereas it is ordinarily rendered. Heb. 6.4. It is impoſſible that thoſe who were once inlightened, &c. The Syriack tranſlation hath it, it is impoſſible for them, qui deſcenderunt ad baptiſmum, who did go down into the water of baptiſm: and it is well known that the ancient Doctors of the primitive Church call baptiſm foreign illumination, becauſe by the doctrine of baptiſm men were inſtructed and illuminated with the knowledge of the myſteries of the Chriſtian, ſaith Iuſtin. Apol. 2. pro Chriſt. Juſtin.foreign. This laver is called illumination, ſo that by illumination it may be ſaid the Apoſtle underſtands baptiſm and the doctrine thereof; and by their taſting, that their hearts and affections were for the time affected with the newneſs and pleaſantneſs of the Chriſtian doctrine: No doubt, but men having no more then the common gifts of a general illumination, and a tranſient motion in the heart, may fall away from their outward profeſſion, and from that inward general diſpoſition toward Chriſt and the Chriſtian faith. 2. 2Differences betwixt the unrenewed, and renewed man, in 1. Know ledge.Conſider there is a wide difference betwixt the illumination and taſts of a renewed man, and the illumination and taſts of the man unrenewed. 1. The unrenewed man his illumination is a common gift of the ſpirit and may be loſt: It is only a bare aſſent to the truth revealed: but in the man renewed, his knowledge and aſſent to the truth is joyned with an high eſtimation of the truth. Pſal. 119.72. The law of thy mouth is better unto me then thouſands of gold and ſilver. Phil. 3.8. I count all things loſs, yea but dung in compariſon of the excellent knowledge of Ieſus Chriſt my Lord: in the man unrenewed, his knowledge of Chriſt, and divine myſteries is all ſpeculative and diſcourſive, like the knowledge a man hath of a remote countrey, only by the Map; but the renewed mans knowledge is experimental and practical, like the knowledge a man hath of a countrey wherein he hath painfully p. 20travelled; The ways of God are in his heart, Pſal. 84.5. The Law of God is in his heart, the unrenewed man his knowledge is without love and obedience in his will to God and his word: Ezek. 33.31. They ſit before thee as my people, and they hear thy words, but they will not do them: It is not ſo with the knowledge of a renewed man: it is joyned with love, obedience, and practiſe: Pſal. 119.11. I have hid thy word in my heart, that I ſhould not ſin againſt thee. Pſal. 119.104. Through thy precepts I get underſtanding: Therefore I hate every falſe way. As there is a great difference betwixt the illumination of the renewed man, and that of the man unrenewed, 2. Taſt.ſo it is in their taſts: In the unrenewed man the taſt of things ſpiritual is ſuperficial, like a Gargariſm in the mouth: but in the renewed man his heart is deeply affected with the precious promiſes, like a ſtrong cordial, the vertue and ſtrength whereof abides in the heart. Pſal. 119.16.2. I rejoyce at thy word as one that findeth great ſpoil: The taſt in the man unrenewed is dull and ineffectual: but in the man renewed it is quick and operative: it provokes and encreaſes his ſpiritual appetite for more of God: and makes him more diligent in the uſe of the means of ſalvation, 1 Pet. 2.3. Deſire the ſincere milk of the word, if ſo be ye have taſted that the Lord is gracious: their taſt of the Lords favour encreaſeth their deſire after the word, like babes that have taſted of the milk in the breſt, become more eager in their deſires after it: in the renewed man, his taſt of ſpiritual bleſsings, and of the fatneſs in the Lords houſe doth blunt his taſt and affection to ſin and worldly pleaſures, as the taſt of that excellent and rareſt wine, made by our Lord in Cana, Joh. 2. did ſo affect the taſt of the gueſts, that in compariſon of it they eſteemed little of the former wine they had taſted: A lively taſt of the ſweetneſs of Chriſt doth make the pleaſures of ſin bitter, and doth make our moſt lawful pleaſures in the world but unſavory and guſtleſs in compariſon of it; Paul reckons his prerogatives worldly, but loſs and dung in compariſon of the knowledge of Jeſus Chriſt his Lord. Philip. 3.8. but the man unrenewed ſtill retains the old ſent of his ſins, like Moab, p. 21whoſe ſent was not changed, Ier. 48.11. Like thoſe of whom Ezekiel ſpeaketh in his time, Ezek. 33.32. With their mouth they ſhew much love; and they are affected with the Preaching, as one with hearing a pleaſant voice, yet their heart goeth after their covetouſneſs: The renewed man is ſo affected with the ſenſe of God and his goodneſs, that he breaths out the praiſes of God, whereby others may be alſo moved to ſeek after God, and to taſt of his loving kindneſs. Pſal. 34.8. O taſt and ſee that the Lord is good. Pſal. 66.16. Come and hear all ye that fear God, and I will declare what he hath done for my ſoul; But the unrenewed man is not ſo deeply affected with it, that either he ſeeks more of it himſelf, or inviteth others to taſt of it. 3. The place alledged, 3in the Judgement both of Antient and Modern Interpreters, is underſtood of ſuch perſons as do ſin againſt the holy Ghoſt, by a total Apoſtaſie from the Chriſtian Faith, and a wilful oppoſition to it out of exceeding malice: But the ſin againſt the holy Ghoſt is not committed by a man renewed. 1 Ioh. 5.18. We know that whoſoever is born of God, ſinneth not. To wit, that ſpecial ſin ſpoken of verſ. 16. for the which a man ſhould not pray in the behalf of any guilty thereof.

Obj. Obj. That Doctrine of the certainty of perſeverance in a ſtate of Grace, opens a door unto carnal ſecuritie and liberty: for if it be ſo, then a man once renewed, needeth no more trouble himſelf with uſing the means, ſeeing it is certain he ſhall perſevere.

Anſw. Mans corruption, like the Spider, Anſw. The Doctrine of perſeverance, opens no gap to licentiouſneſs.ſucketh poyſon out of this pleaſant and ſweet flour of Chriſtian Doctrine. Mans corruption may take the occaſion, but this truth giveth it not: Thus the comfortable Doctrine of free-Grace was abuſed by carnal men, for a Cloak to continue in ſin. Rom. 6. and the Grace of God was turned into wantonneſs. Iude Ep. v. 4. Thus the ſpotleſs Law of God forbidding all ſin, is through mans corruption made an incentive to ſin. Rom. 7.8. But the merciemercy and wiſdom of God in this Doctrine is juſtified of her children; the renewed man, as he believeth the certainty of perſeverance in the ſtate of Grace, ſo doth he believe the means for perſevering muſt and ſhould be followed, p. 22and therefore his Faith of the certainty of perſeverance will not make him ſecure, but active in following the means; Elijah knew certainly it would be rain, for God had revealed it, & yet he uſed prayer as a means appointed of God for obtaining every good thing. 1 King. 18.1.42. the ſound Believer will make conſcience of the means, he will obey that, Philip. 2.12. Work out your ſalvation with fear and trembling: which is not a fear or doubting of Gods performance of the begun work of Grace, but a fear of his own weakneſs, with a ſolicitous care in uſing the means: The ſound Believer doth believe that gracious promiſe of our perſeverance. Ioh. 10.28. None ſhall pluck my ſheep out of my hand; and yet he will make conſcience of that warning. Math. 26.41. Watch and pray, that ye be not led into temptation; he believeth that of Peter, 1. Ep. 1.5. Ye are kept by the Power of God: and he maketh conſcience alſo to obey that 1 Pet. 4.7. Be ſober and watch unto prayer; The renewed man believeth, that according to our Mediators Prayer, the Father will keep him in his name and power, and will preſerve him from the evil of the world. Ioh. 17.11, 15. Yet he maketh conſcience alſo to obey that of Iude, verſ. 21. Keep your ſelf in the love of God; of that 1 Ioh. 5.18. He that is begotten of God, keepeth himſelf, and that wicked one toucheth him not; and while he ſtands in a time of inward and outward peace, he maketh conſcience of that warning 1 Cor. 10.12. Let him that thinketh he ſtandeth, take heed leaſt he fall.

This Doctrine ſerveth for admonition both to men unrenewed, Ʋſe. 2 Admonition to perſons unrenewed.and to thoſe that are renewed. 1. For men unrenewed, let not ſuch flatter themſelves, as if they were in an eſtate of Grace, and ſure to perſevere therein, becauſe they have a common Grace reſtraining them for a time from the outward act of ſin before the world; wicked and reprobate men have had the like, and have alſo loſt it; wicked Ioaſh out of reſpect to good Iehoſadah; and cruel Herod, out of awful fear of Iohn the Baptiſt, refrained themſelves from ſome ſins. 2 Chron. 24.2. Mar. 6.20. let not ſuch men reſt on a fair outward profeſſion, and an outward communion with holy and ſound Believers, that may be loſt; Demas p. 23for a time ſhined in the Apoſtolick Church, being a fellow Labourer in the Goſpel with Paul, and numbred amongſt the faithful ſervants of Jeſus Chriſt. Philem. Ep. 24. but in a time of perſecution, like a fierie exhalation and ſhot-ſtar, he diſappeared and fell away to embrace the preſent world, and conformed himſelf to the faſhion thereof; hypocrites and temporary Believers, like Stage-players, to pleaſe them that look on, can ſoon put on and put off a form of Godlineſs. 2 Tim. 4.10. neither let them reſt on ſome eminent gift enabling them for a particular calling or employment: Iudas had that, and many other reprobates. Math 7.22. ſuch a common gift and miniſterial Grace may be loſt: Saul had the Spirit and gift of Government, and he loſt it: 1 Sam. 16.14. Moral and Civil men, though unrenewed, may have a continuance of Civil and Moral Gifts, a large meaſure of literal knowledge, and an honeſt worldly converſation for a time. 2 Pet. 2.20. They have eſcaped the pollutions of the world through the knowledge of the Lord and Saviour Ieſus Chriſt: they may have ſome tranſient taſts of the good Word of God, as men affected more with the newneſs, then with the truth and goodneſs of the Divine Doctrine, Ezek. 33.33, 34. they may have ſome taſts of God and his word, but they feed not on them: It is not their meat and drink to do the will of God; In this they are like unto Cooks, who taſt the meats that come through their hands, but live not on them; yea unregenerate men may have a taſt of the powers of the world to come. They may by forbearing ſome great ſin at a time, have ſome quietneſs of conſcience afterward, and this quietneſs of conſcience in them at that time is like ſomething of heaven in reſpect of the peace there; whereas at other times, after the committing of great ſins, the horror of their conſcience hath been a hell to them; Therefore be earneſt with God for ſpecial Grace to renew thy heart; and to reſtrain the inward act of ſin in the conſent of the will: with any knowledge thou haſt of the truth of God, joyn an high eſtimation and appretiation of it, when thou getteſt a taſt of the good Word of God, and of the powers of the world to come, labour to keep it in a good and clean conſcience: p. 24for when thou defileſt thy conſcience by ſinning againſt thy light and knowledge, then thou looſeſt the ſent of the ſweetneſs of the Word, and the comforting reliſh of thy former peace; even as foul and ſtinking waters take away the former good ſent of a veſſel.

Next it ſerveth for admonition to men renewed, Admonition to perſons renewed.and in the ſtate of Grace, not to reſt ſecure on the beginnings of a work of Grace; though the ſaving Graces of the Spirit cannot be loſt, yet if thou that art renewed become careleſs and negligent to entertain the life of Grace, the waters of life that ſometime abounded in thine heart, may be brought to a very low ebb, the ſtrength of Grace not exerciſed will decay, thy peace if it be not kept in a good conſcience will be taken from thee for a time: thy joy if it be not entertained in a pure heart will be ſuſpended. Three conſiderations.Therefore conſider theſe three things. 1. That even the renewed children of God are ſubject to their own weakenings, and decayings in the ſtate of Grace. 2. Thou wouldſt conſider what maketh this change. 3. Then thereafter, as men ſubject to fainting of Spirit have in readineſs ſome cordials for removing the beginning, and preventing the progreſs of their fainting, ſo thou ſhouldſt lay up in thy heart ſtore of ſpiritual proviſion, for an hour of ſoul-fainting.

As for the firſt, Grace in the children of God, ſubject to abatements.that living Grace in the renewed children of God, is ſubject to abatements in the Degrees and ſtrength thereof, is evident in divers reſpects. 1. In reſpect of promptneſs, and forwardneſs for doing duties, at one time they will have a great elevation of heart, Pſal. 108.1. O God my heart is fixed, 1I will ſing and give praiſe; at another time they will have a great ſuppreſſion of Spirit, Pſal. 40.12. Innumerable evils have compaſſed me about, mine iniquities have taken hold upon me, ſo that I am not able to look up; he was as a man ſtooping under an heavie burden, and not able to lift up his head; The Spouſe at one time runs here and there to ſeek her beloved; at another time ye ſee in her great lazineſs, Cant. 5.3. I have put off my coat, how can I put it on again? Peter at one time is forward at a word of our Lord to caſt himſelf into the deep Sea, at another time he will not hazard ſo much p. 25as a word for avowing his Lord and Maſter: 2the voice of a ſilly Damſel dampts his Spirit. 2. In reſpect of cheerfulneſs in time of doing duties; at one time it will be their meat and drink to do the will of their heavenly Father, they will have alſo much contentment in ſerving their Lord, as hungrie and thirſtie men have in eating and drinking at another time holy duties will be a burden to them: David with a cheerful heart danced before the Ark, but great fear ſurpriſed him when he ſaw Ʋzza ſmitten, this made him change his note: we can look cheerful in a day of proſperity, rejoycing in our Lords preſence, but in our adverſity we queſtion the Lords preſence, and ſay with Gideon, Iudg. 6.13. If the Lord be with us, why then is all this befallen us: we can at a time when God reveals himſelf to us in ſome ſpecial teſtimony of his love, with Peter in the Mount, exult at a glance of his glory; but at the time of our Lords ſuffering in his Myſtical body, our hearts become drouſie and careleſs, as Peters was in the Garden. 3. In reſpect of the degree and meaſure of Faith; 3at one time the renewed children of God will be like a Ship with all her ſailes full, they will have a plerophorie of Faith; at another time like a Ship in a great ſtorm, with a peice of croſs ſail, their Faith is but little and weak under ſome great tryal; ye ſee it in David, Pſal. 27.10. When my Father and my Mother did forſake me, then the Lord did take me up: and Pſal. 46.2. We will not fear though the earth be removed: there was great Faith, but ye ſee a ſlacking of his Faith. Pſal. 31.22. I ſaid in my haſt, I am cut off from before thine eyes. and 1 Sam. 27.1. David ſaid in his heart, I ſhall now periſh one day by the hand of Saul, notwithſtanding he had from God a ſpecial Promiſe to be King of Iſrael. 4. 4In reſpect of their continuance in duties; at one time the children of God will continue in ſome benſal of Spirit with delight in their ſecret devotion; at another time they have not well begun, but they become weary, their untimous and impertinent thoughts puls them away to ſome other buſineſs; It is thus alſo in their hearing, reading, and meditation on the good word of God; at one time they will continue in hearing with much reverence and attention, though the Miniſter be a p. 26man of weak gifts; at another time, though the Miniſter were like Paul, they fall drouſie like Eutychus, and if God did not prevent with mercy, they would fall from this drouſineſs into a deadneſs of Spirit; but our God, rich in mercy and long ſuffering, waits upon his children, and recovers them from theſe fits and faintings, unto their former ſoule health.

As to the ſecond, What … is that cauſeth the abatements in Grace.conſider what maketh this change in the children of God, and procureth the abatement and decay of the degrees and ſtrength of Grace in them. 1. A careleſs neglect of the means of ſalvation, or an overly and ſuperficial performance of holy duties; 1if ſuch be thy care, no wonder thy ſtrength of Grace decay; as children who altogether abſtain from meat, or make but a faſhion of eating, do decay in the vigour and ſtrength of their body. The Apoſtle will have us as new born babes deſire the ſincere milk of the Word, that we may grow thereby, 1 Pet. 2.2. in which words he inſinuates this alſo, that want of deſire to the Word, is a main impediment to our growth in Sanctification, and a cauſe of the decay and conſumption of the inner man. 22. Spiritual pride and vain confidence in our own ſtrength for the imploying and improving of any Grace or Gift received of God, brings with it a decay of the vigor of Grace; as the ſwelling bigneſs of the Spleen makes the other noble parts of the body to decay, ſo the ſwelling pride of our Spirit makes the Graces of the innerman to abate of their ſtrength; Pride goeth before a fall: It is ever followed in the children of God with a fall, either into ſome croſs, or into ſome ſin to humble them: Ezekias was lifted up in the pride of his heart, and therefore was wrath threatned againſt him and all Judah. 2 Chron 32.25. Peter in the pride and preſumption of his own ſtrength boaſted, though all the world ſhould be offended, yet ſhould not he be offended in Chriſt; whereupon followed a great abatement of the ſtrength of Grace, when he denyed the Lord of Life. 3. Sloathfulneſs in not improving the ſtock of Grace, or Gifts God hath beſtowed upon thee, brings on a decay. Strong bodies through lazineſs and want of exerciſe, become weak and feeble; It is no wonder the Merchant becomes poor, who improves not his little ſtock to ſome advantage; and it p. 27is no wonder a Chriſtian decay in the meaſure of grace, if he improve not his talent to the glory of his Lord, to the good example of his neighbor, and to his own comfort in laying up a ſure foundation againſt the time to come, 4that he may lay hold on eternal life. 4. When our eye and heart is too much fixed on viſible and ſenſible objects of ſorrow or fear, then our graces begin to abate ſomewhat of their former vigour; great and long troubles oft-times weaken our Faith: when Peter looked too much to the wind that was againſt him, and not to the Lord who called him to come on the waters, his Faith began to fail, and his body that before was elevated by a believing ſoul, did now begin to ſink, weak Faith made a heavy body.

As to the third, how to prevent this decay of Grace, it is evident by knowing and ſhunning the evils that procure it; Means to prevent decay in grace.Therefore 1. make conſcience to uſe the means whereby grace is begun, preſerved, and encreaſed in the ſoul: as faith comes by hearing the word of God, 1ſo is it thereby encreaſed: The more thou knoweſt and ſeeſt of God in his Word, thou wilt be the more conformed to him in holyneſs: by knowing him in the Goſpel we are transformed into his image. 2 Cor. 3.18. by frequent hearing, reading, meditation, and prayer, we become heavenly and ſpiritual, as Moſes coming down from the Mount did ſhine in his countenance, ſo this communion with God in his Ordinances will make our hearts to burn with love to God, and our faces to ſhine in all manner of holy converſation before the world: The conſcionable and careful uſing the means of our ſpiritual food and life will prevent the decay of the inner man. 2. 2Walk humbly in the remembrance of thy former ſins, in the ſenſe of thy preſent infirmities, in a jealouſie of thy beſt endeavours, and in a ſolicitous fear of manifold temptations: men recovered out of a dangerous diſeaſe, ſhun every morſel that may diſtemper them, or may procure a recidivation: ſo the humble man ſhuns every thing that may bring a change on his inward condition: Remembrance of former ſins, and of mercy in pardoning of them, doth much ſtrengthen his graces: It increaſeth his zeal againſt ſin, and augments his love to God and his holy commandments. p. 283. 3Improve thy grace and gift to thy Lords advantage: To him that hath ſhall be given; he that improved his five talents, and the other that improved his two, received much more from their Lord then they got at firſt. Math. 25. God encreaſed knowledge in his ſervant David, who made conſcience to walk according to his knowledge. Pſal. 119.100. I underſtand more then the Antients, becauſe I keep thy precepts. 44. In an hour of tryal and temptation look to the promiſes of God, who is both able and willing to ſuſtain thee under thy greateſt burthens, and will not ſuffer thee to be tempted above that thou art able. 1 Cor 10.13. we may look unto the ſtrength of a temptation, and then be humbled with a ſenſe of our own weakneſs; but withall let us look to God by Faith, and reſt upon his Almighty, infinite, and everlaſting ſtrength, who hath promiſed to renew ſtrength to all that wait upon him. Iſa. 40.31.

This Doctrine ſerveth for a ground of comfort to the children of God, Ʋſe. 3 Comfort to the children of God.diſcouraged with the ſenſe of their daily out-breaking infirmities, and with that want of the ſenſible comfort of the love of God in an hour of darkneſs and diſſertion: Here is ground of ſolid comfort, ſeeing a perſon once accepted into favour through Chriſt, is never therefore caſt out of Gods favour; daily infirmities, daily bemoaned in ſecret before God, and wreſtled againſt, may and do conſiſt with a ſtate of grace: the Apoſtle ſpeaking in the name of perſons renewed, ſaith, In many things we fail all. Jam. 3.2. It is true, if we ſay we have fellowſhip with him, and walk in darkneſs we l ye: The renewed man walketh not in ſin as his way intended and delighted in, but it is no leſs true, If we lay we have no ſin, we deceive our ſelves. 1 Ioh. 1.6, 8. be thou humbled for thy daily infirmities, wreſtle againſt them, ſhun all occaſions of evil, and the Lord will not caſt thee off for diſliked infirmities, Mal. 3.17. I will ſpare them, as a man that ſpareth his own Son that ſerveth him: a loving Father accepteth in good part the endeavours of his willing child to ſerve him, though there be weakneſs and much imperfection in the performance Our heavenly Father is full of pitty: he did not reject Abraham for his diſtruſtful fears, nor Moſes for his unadviſed ſpeech at p. 29Meribah, nor Ionah for his bitter fit of impatience, nor the Apoſtles for their ignorance, and ambition: yea conſider, that regenerate perſons may fall into groſs and ſcandalous ſins, as David and Peter; therefore thou that art regenerate, while thou ſtandeſt, look to the falls of others, and work out thy ſalvation in fear and trembling: thou who haſt fallen, look to their repentance, and riſe with them, and therefore walk more circumſpectly, redeeming the time.

Obj. But how ſhall a ſoul in a time of diſſertion, Obj. be aſſured they are continued in favour and acceptance with God?

Anſw. As for diſſertions, we would conſider, 1. Anſw. The end of Gods diſſerting 2. The manner. 3. The meaſure. 4. What is our duty in that ſad time of diſſertion. Diſſertions in reſpect of the end are of three ſorts: Penal, Medicinal, and Probatory.

Firſt God diſſerts wicked men out of wrath, as a Judge, Diſſertions are either, 1. Penal.to puniſh them for their antecedent and wilful diſſerting of him and his holy commandments; for this end God never doth diſſert a juſtified and regenerate perſon: becauſe wrath was taken away in his Juſtification, at which time God accepted him in the beloved: God never hateth thoſe he once Accepts in Jeſus Chriſt: as he ever loveth his Son, ſo he ever loveth all the Myſtical Members of his Son: as he loveth the head ſo the Members alſo: But God as a Judge, in wrath doth diſſert wicked and unrenewed men to correct them and to manifeſt his Juſtice againſt, and hatred of them: This he doth, not by withdrawing ſaving or renewing grace from them, for ſuch they never had: but by withdrawing a common reſtraining grace, which formerly was as a ſtrong rampant to keep their wickedneſs from overflowing: Such was that Penal and Judicial diſſertion of the Jews. Act. 7.42. God turned, and gave them up to worſhip the Hoſt of heaven: ſuch was that diſſertion of the Romans. Rom. 1.24. God alſo gave them up to uncleanneſs: the Lord alſo diſſerts wicked men, by withdrawing a common though an eminent gift of their particular calling: ſo Saul was diſſerted, when the Spirit of government departed from him. 1 Sam. 16.14. p. 30This is a Penal and Judicial diſſertion, foreign.

Secondly, 2. Medicinal.God diſſerts ſometimes his own children in an hour of temptation, as a Father diſpleaſed with them, by withdrawing ſtrength, and his upholding Grace, to the end he may chaſtiſe and humble them for ſome corruption not perceived, or not mourned for by themſelves: to this end the Lord diſſerted Peter, and did not ſtrengthen him by a ſpecial help of grace in that hour of temptation in the High Prieſts hall, that he might chaſtiſe and humble him for ſelf-confidence, whereof Peter took no notice before his fall. This may be called foreign, a Fatherly or Medicinal diſſertion, to purge out ſome latent corrupt humor, and to prevent other dangerous ſymptoms of the body of death that dwels in us.

Thirdly, 3. Probatory.Sometimes the Lord diſſerts his own children in reſpect of ſenſe of any preſent comforts, to this end, that he may try the Faith and patience of his own children, who in the cloudy and dark day muſt walk by Faith and not by ſenſe: This may be called a diſſertion Probatory: 1 Pet. 1.7. Now for a ſeaſon ye are in heavineſs through manifold temptations, that the tryal of your Faith being much more precious then of Gold, may be found unto praiſe, &c. As the Gold-ſmith puts the Gold into the fire, not to conſume, but to purge and try the ſame: To this end was David diſſerted, and for a time had no ſenſe of comfort. Pſal. 30.7. Thou didſt hide thy face, and I was troubled: and Pſal. 10.1. to this end was Iob diſſerted in reſpect of comfort, that his Faith and patience might be ſeen to the praiſe of Gods grace, and to the good example of others; Iob 7.3. and 13, 14, 15. and Iames will have us look to him as a pattern of patience, Iam. 5.11. Ye have heard of the patience of Job.

Conſider the manner of Gods diſſerting his own children; The manner of Gods diſſerting.It is not in reſpect of his love toward them: This is founded on his eternal purpoſe of electing them in Chriſt, 1and it is unchangeable: yea it is out of love he chaſtiſeth them, Heb. 12.6.10. 2and alſo for our profit, that we may be partakers of his holyneſs; Neither is it a diſſertion in reſpect of the life of grace, for even when the children of God fail, and do not act grace, yet the ſeed remains in them, 1 Ioh. 3.9. Peter fell p. 31foully, yet at that time the Lord preſerved the life of Faith in his ſoul. Luc 22.32. Sathan hath deſired to have you, that he may ſift you as Wheat, but I have prayed for thee that thy Faith fail not; as God preſerved life in Eutychus, notwithſtanding his ſore fall. Act. 20.10. So the Lord preſerveth the life of Faith in the hearts of his renewed children in the time of their great and foul falls; No thanks to them, but all praiſe to God, who forſaketh not the work of his own hands in them: But God diſſerts his own children ſometime in reſpect of ſtrength, when he upholdeth them not in the hour of temptation, 3but leaveth them to themſelves, and to the ſtrength of corruption; Thus God diſſerted David in the matter of Bathſheboh and Ʋriah; as alſo Peter when he denyed the Lord: Sometime he diſſerts his own children in reſpect of comfort, 4when he hideth the light of his countenance, when he with-holdeth or with-draweth the joy of his Spirit: Thus was Iob, David, and our Lord himſelf diſſerted, when he cryed out on the Croſs, My God, my God, why haſt thou forſaken me? This diſſertion of our Lord was no waies in reſpect of the love of the Father for he was ever his well beloved: Neither was it in reſpect of ſtrength to ſuſtain him under the burden, for he was ſuſtained by the Divine nature dwelling in him bodily: It is true, diſſertion in reſpect of ſtrength hath ever with it a diſſertion alſo in reſpect of comfort: for then the children of God, being without ſtrength, do ſuccumb to the temptation, and therefore become heartleſs and comfortleſs, like weak men robbed of their treaſure of peace and joy: yet there may be a diſſertion in reſpect of comfort, when in the mean time they are not diſſerted, but upholden by a ſecret ſtrength: as a perſon fainting and ſinking down, may be upholden by one at his right hand, though in the time he have no ſenſe of it: ſo many times the dear children of God are upholden by the ſtrength of God, that they deſpair not in their greateſt troubles, when in the mean time they have no comfort, The meaſure of Gods diſſerting a renewed perſon.nor clearneſs to diſcern the Lords ſtrengthening preſence.

Conſider the meaſure of diſſertion: the children of God are not in a like meaſure diſſerted at all times: ſometimes more, p. 32ſometimes leſs, at one time they are ſhaken with the wind of temptation, as a tender plant, but not caſt down, at another time they are laid on the ground, brought under the temptation, like a young tree born down with a great ſtorm, yet are never plucked up by the root, becauſe they are ingrafted in Chriſt, and that root of Jeſſe beareth them: at a time they will be diſſerted in reſpect of ſtrength, for doing and exerciſing ſome one gracious act, and yet at the ſame time they will be eminently aſſiſted of God in the exerciſe of another grace. Peters zeal to be at Chriſt was very great, when he deſired to come through the deep Sea to him. Math. 14. But his faith was weak, when he ſaw the wind boyſterous: The children of God will have ſtrong deſires after God, and yet at the ſame time much weakneſs of Spirit, and remiſſneſs in their ſpiritual courage: ſuch was Davids diſpoſition. Pſal. 41.1. As the Hart panteth after the water brooks, ſo panteth my ſoul after thee, O God: yet at the ſame time his heart was much diſcouraged and diſquieted with the reproaches of enemies: They will alſo be fervent in Prayer and yet at the ſame time not ſo patient, as at other times: Thus was it with David, Pſal. 31.22. I ſaid in my haſt, I am cut off from before thine eyes: there is a fit of weakneſs and impatience, and yet at the ſame time he is fervent in prayer: Thou heardeſt my ſupplications, when I cryed unto thee: as of ſome ſeeds ſown in one ſeed-plat, ſome herbs may appear ſooner, and be higher then others: and the ſame which were at one time high, may take a ſetting, and be overtopped by others: ſo in a renewed man when he is regenerate, the ſeeds of all the ſaving graces of the Spirit are planted within his heart, but ſometime the fruit of one grace, and ſometime of another will be more eminent, according to the wiſe and gracious diſpenſation of God, out-letting on, or reſtraining the influence of his Spirit from the ſeeds and habits of grace received.

Laſtly conſider thy duty in a time of diſſertion, The duty of a renewed perſon in the time of diſſertion.when the Lord hideth his face from thee: 1. Search thy wayes, for as under a diſſertion thou doeſt obſerve a change in Gods countenance, and diſpenſation toward thy ſelf, ſo if thou ſearch diligently and impartially, 1thou wilt find there hath been a p. 33change in thy wayes to the worſe, ſince that time thou found the comfort of the light of his countenance; when great perſons at ſometimes favourable and familiar do change their countenance, we do ſoon obſerve it, and forthwith examine our ſelves, if we have done or ſpoken any thing to procure ſuch a change. It is alſo our Chriſtian wiſdom carefully to obſerve the time when God hides his countenance, and it is our duty to ſearch our waies: if we light the candle of our conſcience from the light of Gods Word, as the damſel in the Goſpel did, to ſearch after, and to find the loſt penny, we ſhall undoubtedly find, that ſince the time we had the comfort of Gods preſence, we have departed from his wayes and turned from him, it may be by our ingratitude, and not rendering to him according to the favours received, or by our ſpiritual pride and vain gloriation, as if we had not received it of free love, by our bitterneſs of Spirit, and repining at afflictions, by our indignation at others, becauſe more eſteemed in the world then our ſelves: by neglects or omiſſions of duties, by a negligent and overly performance of them; or by ſome lurking corruption not perceived and mourned for by us. 2. When thou haſt ſearched, 2and found out the Achan, Humble thy ſelf before God, and confeſs that and all thy former tranſgreſſions. Hoſ. 5.15. I will go and retire to my place, till they acknowledge their offence: when God retireth and withdraweth the preſence of comfort, there is no regaining of that preſence, but by acknowledgment of thy ſins: I would counſel thee at ſuch times to ſet ſome day apart for afflicting thy Spirit with faſting and mourning: I dare ſay, ſuch dayes have fair evenings and comfortable nights. 3. 3Meditate ſeriouſly upon the unchangeableneſs of God, and thy own former experiences of his love; There is no change with him, Lament. 3.22. Mal. 3.6. Iam. 1.17. It is with men departing from God, as with thoſe that ſail away from the firm Land, they think as they remove from the Land, ſo it removes from them; but when they turn ſail, they find the Harbour in the ſame place they left it: ſo when we turn from God, we do think in the ſenſe of our bad deſervings, that the Lord is turned from us, but when we change our courſe, and turn p. 34again by repentance, we find our God where he was ſlow to anger, but ready to forgive.

The remembrance of Gods former kindneſs, upheld David in his comfortleſs condition. Pſal. 77.5, 11. I have conſidered the dayes of old: This comforted Jonah, 2.4. I ſaid I am caſt out of thy ſight, yet I will look again toward thy holy temple: He remembred the comfortable teſtimonies of the Lords love and preſence in his holy temple. 4. Wait thou upon God by an humble confidence and dependance. 4Iſa. 50.10. Who is among you that feareth the Lord, and obeyeth the voice of his ſervant, that walketh in darkneſs, and hath no light, let him truſt in the name of the Lord, and ſtay upon his God: This is the counſel of the Prophet, when the Caldeans oppreſſed the people of God and proſpered; at ſuch a time God hid himſelf, did neither deliver his people, nor reveal the time of their delivery, and of their enemies deſtruction, yet he will have them to wait on, and depend on God by Faith, when there was no ſenſe of comfort. Habak. 2.3, 4. The viſion is yet for an appointed time, but at the end it ſhall ſpeak, and not ly…; though it tarry, wait for it, becauſe it will ſurely come, it will not tarry; his ſoul which is lifted up in him, is not upright, but the juſt ſhall live by Faith: the ſoul that is lifted up in a time of great trouble, the Apoſtle, Heb. 10.30. Expounds it, the ſoul that draweth back, to wit by unbelief. Heb. 3.12. When men ſay as wicked Jehoram, in a time wherein they ſee no appearance of deliverance, 2 King. 6.33. Behold this evil is of the Lord, what ſhould I wait for the Lord any longer? Therefore in hope and patience wait thou upon the Lord: ſo the Church of God reſolved to do. Iſa. 8.17. I will wait upon the Lord, that hideth his face from the houſe of Jacob, and I will look for him: So did David, Pſal. 42.11.43.5. Why art thou caſt down within me, O my ſoul; hope thou in God, for I ſhall yet praiſe him: It is an evidence of a true and loving ſervant to wait and attend on his Maſter, though for a time he get neither a kind word, nor a benign countenance: his patient attendance, and conſtancy in doing duty, is the way to obtain it: A ſoul believing and waiting patiently on God ſhall not be diſappointed of the deſired and expected end. Pſal. 9.18. p. 35The needy ſhall not alway be forgotten, the expectation of the poor ſhall not periſh for ever: One time or other thy God will put a new ſong of praiſe in thy heart and mouth, as he did to David, who waited patiently, and in the end was delivered out of the horrible pit. Pſal 40.1, 2. It is good even under great calamities quietly to hope. Lament. 3.26. Hope is our Anchor, that eſtabliſheth our hearts in the ſtormy day, from being carried about with every ſtrong wind of the preſent time. Let us therefore do as thoſe men. Act. 27. When they ſaw neither Sun nor Stars for many dayes, they caſt out their Anchors, and waited, and wiſhed for the day: So in our cloudy times of deſertion, wherein we have no light or comfort, more or leſs; let us caſt our Anchor of hope within the vail, and wait for that glorious day, wherein our Lord will wipe away all tears from our eyes, and give us glorions reſt for ever.

Before I cloſe this purpoſe of our perſeverance in the eſtate of grace through the ſtrength of Chriſt, Two queſtions reſolved.I would anſwer two queſtions. 1. If a renewed man may have any certain knowledge of his perſeverance? 2. What kind of knowledge it is, whether at the beſt only Moral (as ſome Popiſh Divines grant) or fiducial, by a certitude of Faith?

Anſw. To the 1. I anſwer affirmatively, A believer may have certain knowledge of his perſeverance. 1. Examples.as is evident from examples in holy Scriptures of the dear children of God, who were aſſured of their perſeverance. Job 19.26. In my fleſh ſhall I ſee God: he was aſſured to ſee God in his Country above, and therefore was aſſured to perſevere in his journey toward it, even in an eſtate of Grace Pſal. 23.6. Kindneſs ſhall follow me all the dayes of my life. Pſal. 48.14. He will be our guide even unto death: Where he ſpeaketh not of himſelf only, as by a ſpecial revelation, but he ſpeaketh in the plural number. in the name of all Believers; Aſaph alſo was confident of his perſeverance in grace unto glory. Pſal. 73.24. Thou ſhalt guide me with thy counſel, and afterward receive me to glory. Rom. 8.39. Nothing ſhall be able to ſeparate us from the love of God which is in Chriſt Jeſus, and 1 Joh. 3.14. We know that we have paſſed from death unto life, becauſe we love the brethren: in which places the Apoſtles ſpeak of the certain p. 36knowledge of perſeverance and of ſalvation in the name of all believing and Juſtified perſons.

It is alſo evident from reaſon, 2. Reaſons.and neceſſary conſequence from Scriptural Truths. 11. Becauſe a renewed man may know that thing certainly, wherein he rejoyceth, for joy is not in things uncertain; but we rejoyce in the hope of glory. Rom. 5. 22 therefore a renewed man may know that he ſhall perſevere in grace unto glory. 2. A renewed man may know that in certainty, for which he bleſſeth God, ſeeing we bleſs not for things uncertain. But renewed men bleſs God for the grace of perſeverance. 1 Pet. 1.5. bleſſed be God, we are kept, by his power through Faith unto the inheritance, 3&c. 3. If a man renewed may know that he hath juſtifying Faith, then may be know certainly that he ſhall be ſaved, and perſevere in grace unto eternal life, becauſe there is an inſeparable conjunction betwixt this Faith and eternal life. Ioh. 3.16. Ioh. 5.24. Ioh. 6.47. but a renewed man may know that he hath Juſtifying Faith, becauſe it were in vain to require a man to examine himſelf, if he be in the Faith; if ſo be he could not know it after examination, for a man cannot examine himſelf in that which is impoſſible to be known; but we are commanded to examine our ſelves if we be in the Faith 2 Cor. 13.5. which cannot be underſtood only of that Catholick and Dogmatick Faith (as Adverſaries alledge) becauſe Paul ſpeaketh to them who had received the Chriſtian Doctrine already, and there was no doubt concerning the ſoundneſs of it; as alſo he ſpeaks there of Chriſt his dwelling in us by Faith, when we are aſſured Chriſt is ours, as a man is aſſured of the ſociety and company of one who dwelleth in the ſame houſe with him; and the Faith whereby Chriſt dwels in a man, is that ſpecial Faith which purifieth the heart where he dwels.A renewed man may know his perſeverance by a certainty of Faith.

To the ſecond I anſwer: there is a knowledge of a thing to come from probabilities or conjectures, and this is opinion only, which is liable to error, and therefore in it there is no certain knowledge. 12. There is a knowledge of a thing from the natural and immediate cauſe of it; 2This is an aſſent firm and evident, 3and is called Science. 3. There is a Moral certitude, p. 37when a man knoweth the certainty of his eſtate for the preſent, but is uncertain whether it will continue, as a man from ſenſe may know a preſent heat in his body, but is uncertain whether the ſame will endure; ſome learned Divines in the Roman Church, grant this moral certitude of ſalvation. 4. 4There is a Certitude of Divine Faith, whereby we aſſent to ſupernatural truths, not from any evidence intrinſecal in the thing known, but from evidence of Divine authority revealing the ſame in the Word. The certitude of knowledge in a man renewed concerning his perſeverance, is not opinion, for that is uncertain, and lyable to error; It is not Science, becauſe this is from natural reaſon. But the knowledge of perſeverance is taught by Scripture and divine revelation. Neither is it moral certitude only for the preſent; but it is a certitude of divine Faith, grounded on divine Authority in holy Scriptures.

Obj. Obj. But how can a man know with certainty of Faith (that he himſelf believeth) becauſe it is not particularly revealed in Scripture, that ſuch a man by name believeth…: Therefore the propoſition of his believing in ſpecial, not being founded on divine authority, the concluſion concerning his perſeverance and certainty of ſalvation cannot be certain by a divine Faith.

Anſw. I anſwer 1. A concluſion may be de fide, Anſw. 1 and ſhould be aſſented to by a divine Faith, if it be deduced from one propoſition ſet down in holy Scripture, and another made evident by the light of nature or ſenſe; As for example, this concluſion (the Father and the Son in the holy Trinity, are two diſtinct perſons) is, and ſhould be aſſented to with a divine Faith; and yet is deduced from one propoſition known by the light of nature: To wit, that which begets, is diſtinct from that which is begotten; and from another propoſition known by the light of the Word, To wit, but the Father begets, and the Son is begotten in like manner; this coucluſion (Jeſus born of the Virgin Mary is the Meſſiah) is to be aſſented to with divine Faith; and yet our Lord inferreth the ſame from one propoſition known by the light of Scripture, To wit, Iſaiah 35. he that doth the works of the Meſſiah is he true Meſsiah; But I do theſe p. 38works (ſaith our Lord) Math. 11.3. Now this aſſumption was known by ſenſe, and by ſeeing him do thoſe works: So I ſay this concluſion (I ſhall perſevere in grace unto eternal life) is aſſented unto by divine Faith, and is deduced from one propoſition known by the light of Scripture; To wit, He that believeth ſhall not periſh, but perſevere unto eternal life. Ioh. 3.16. And from another known by the light of ſpiritual ſenſe in the renewed man: 2To wit, But I believe. 2. This ſpiritual ſeaſe of a Believer is not a fantaſie or imagination, but is ſoundly founded on the qualifications and marks of true ſaving Faith, as they are holden forth in holy Scripture; 1as 1. That true faith from ſenſe of Gods love doth humble the heart and afflict the ſpirit with ſorrow for ſin. Zach. 12.10. They ſhall look upon him whom they pierced, and they ſhall mourn. This look is by believing, and it brings home with it a ſenſe of love, which woundeth the heart with ſorrow for ſin. 22. True Faith purgeth and purifieth the heart, Act. 15.9. Chriſt received by Faith to dwell in our hearts, doth by the ſweet ſmell of his oyntments and graces purge out of our hearts the ſent and delight of ſinful and vile luſts. 33. This true ſaving Faith is not dead and idle, but holy and operative; It worketh by love, Gal. 5.6. as the fire worketh by heat on the objects ſee before it, ſo Faith by love to God bringeth forth works of holyneſs toward God, and of righteouſneſs toward our neighbour. 44. Laſtly, it is a prevailing and overcoming Faith. 1 Joh. 5.4. This is the victory that overcometh the world, even our Faith: and Faith reſiſting and overcoming temptations is a ſound Faith; Though a renewed man and ſound Believer may be overcome by temptation at a time in his affections: Yet his will is not wholly ſubdued and overcome: for the ill he doth, he willeth it not. Rom. 7.19. To Ieſus Chriſt the Author and Finiſher of our Faith, with the Father, and holy Ghoſt be all praiſe; Amen.