The Use and Practice of Faith, Question 7 · Part 2 · Branch 6

The Use and Practice of Faith · Question 7 · Part 2 · Branch 6

p. 233BRANCH VI. IN THE LIFE of FAITH IN SANCTIFICATION; VIZ. PERSEVERANCE.

THe juſt man lives by Faith in reference to the Conſervation of life, or Perſeverance. He draws from Chriſt confirming vertue; and this doth fitly follow the former: yea, it is that which ſets a crown upon all the reſt. For otherwiſe, ſhould a Chriſtian grow never ſo rich in grace, if it might be ſaid of his Spiritual riches, as the Prophet Jeremy ſpeaks of the Temporal riches of the wicked, Jer. 17 11. He ſhall leave them in the midſt of his days, and at his end ſhall be a fool: what were he the better for all his growth? Now this is p. 234the very crown of Augmentation and Fructification, that as he lives by Faith for the preſent, ſo his Faith carries him on ſtill to be faithful unto death, that he may receive from God a Crown of Life, Rev. 2.10. And that this is alſo the meaning of the Text, you may ſee by the words themſelves, and by the application of them by the Apoſtle.

1. By the words themſelves; for it is not ſaid, The juſt doth live by his Faith, but, The juſt ſhall live (vivet) therefore ſaith Calvin upon the place, Futurum tempus, vitae perpetuitatem deſignat: The Future Tenſe points out the perpetuity of this life. He begins that life by Faith, which ſhall never have an end.

2. This is clear by the Apoſtles Application and Interpretation of the Text, Heb. 10.37. where the Apoſtle perſwading to patient continuance in well-doing, he brings this very Scripture, for an encouragment, The juſt ſhall live by faith; he ſhall ſo live, as to go on and perſevere in his Chriſtian courſe. And that this is the very ſenſe, doth plainly appear by its oppoſite member, But if any man draw back, my Soul ſhall have no pleaſure in him: Where we ſee clearly, drawing back, or falling off, is directly oppoſed to living by Faith. So that to live by Faith in the ſenſe of the Text, and in the ſenſe of the Apoſtle, who beſt knew the meaning of the Text, it is to live by Faith the Life of Conſervatior. He draws from Chriſt conſerving vertue, and ſo lives by Faith in reference to Conſervation and Perſeverance.

Two things therefore we are to ſhew:

Two Propopoſitions.Firſt, That the juſt doth Perſevere.

Secondly, That he lives this Life of Perſeverance by Faith.

1. The juſt doth Perſevere.1. That the juſt doth ſo live, as that he ſhall perſevere, and hold out to the end. Solomon tells us, That the righteous p. 235is an everlaſting foundation. Prov. 19.25. a foundation that never ſhall decay. Our Saviour Chriſt compares him (Mat. 7.24.) to a building founded on a Rock, that out-ſtands all winds and weather. David compares him to a Mountain, a Mountain that cannot be removed, Pſal 125 1. The Prophet Iſaiah gives him a Name, An Everlaſting Name, that ſhall not be cut off, Iſa. 56.5 S. Peter compares his beginning to Seed, Immortal ſeed, that ſhall never die, 1 Pet. 1.23. The Pſalmiſt compares him to a Tree, a Tree planted by the rivers of waters, that ſhall never wither, Pſal. 1.3. Our Saviour himſelf calls the gift of ſaving grace, The good part, or portion, that ſhall never be taken away, Luke 10.42. and therefore it is fitly compared to fire, to that holy fire which came down from heaven, that never went out, Levit. 6.12, 13. If once that holy fire of grace be kindled in a believers heart, it ſhall never go out: Mat. 12.20. He ſhall not quench the ſmoking flax, till he ſend forth judgement into victory. Poor weak Chriſtian, is thy judgement right for God, onelyonly thy grace is ſo weak, there is as much ſmoke of corruption, as there is fire of good affection? yet let this ſupport thee, He ſhall not quench the ſmoking flax.

Obj. But though Chriſt do not quench it, or put it out himſelf, yet ſomething elſe may blow it out, or pluck it from us, Corruption, and Satan, and the World, are very ſtrong.

Anſ. As Chriſt will not quench it himſelf, ſo he will not ſuffer it to be quenched by any oppoſite power whatſoever: Job. 10.28. No man ſhall pluck them out of my hands. The Apoſtle was confident of this, Rom. 8.35, &c. Who ſhall ſeparate us from the love of God in Jeſus Chriſt? &c. Shall tribulation, or diſtreſs, or famine, or nakedneſs? The Apoſtle is not onelyonly aſſured againſt theſe, but againſt all that Life, or Death, or Angels, or Powers, &c. can do, to ſeparate us from the love of Jeſus Chriſt. The juſt then ſhall perſevere.

p. 2362. Perſeverance is by vertue of Faith.2. He perſeveres by vertue of his faith. He lives by Faith the Life of Conſervation; 1 Pet. 1.5. Who are kept by the power of God through faith unto Salvation. Which words are are ſet down as an argument of ſtrong conſolation to Gods people, againſt that great Temptation of Backſliding, by reaſon of their own weakneſs, and their enemies power. For whereas it was ſaid in the former verſe, there was an incorruptible inheritance reſerved for them in Heaven: they might object, But alas! we fear our grace is not incorruptible; though the Kingdom of Heaven fades not away, yet our grace may fade away, and ſo we may fall ſhort of that Kingdom. For their comfort, he tells them, as the Kingdom is kept for them, ſo they are kept for the Kingdom: and how kept? through Faith; Who are kept by the power of God through faith to Salvation. Hence Faith is compared to a Shield; not an ordinary one, but to ſuch a Shield, as enables the Souldier to fight it out, to ſee the laſt enemy ſlain, to perſevere to the end of the Battel;Rom. 8.Rom 8 yea, to be more than Conquerors, even to conquer Principalities and Powers, &c. therefore ſaith the Apoſtle, Take unto you the whole armour of God, that you may be able to ſtand in the evil day; and having done all, to ſtand, Eph. 6.13. Mark, that Chriſtian Souldier onelyonly withſtands his enemy as he ſhould, that in the right uſe of his Spiritual Armour, is able to ſtand it out unto the laſt. And I pray what is the principal part of this Spiritual Armour? Is it not Faith? ver. 16. Above all, taking the Shield of Faith, whereby ye ſhall be able to quench all the fiery darts of the wicked one. As if he ſhould have ſaid, Faith is all in all, and without this, all the other parts of the Armour as good as nothing: By this we withſtand all our enemies; and having done all, are able to ſtand it out to the laſt: So that a Chriſtians life is conſerved by Faith. Come we now to the Reaſon,

1. Why the juſt man perſeveres.

2. Why by Faith.

p. 2371. Why the juſt perſeveres?Reaſons. 1. Why the juſt ſhall perſevere.

1 Rat. is drawn from Gods Everlaſting Purpoſe of Election. What did God Elect his people unto? No leſs than to Eternal Life: Act 13.48. As many as were ordained to Eternal Life, believed. He doth not ſay, As many as believed were ordained unto life eternal: but contrariwiſe, As many as were ordained to eternal life, believed. To intimate, That Faith foreſeen,1. From Election. was not the cauſe of Election, but Election was the cauſe of Faith; and ſo the ſame Election is the cauſe of Perſeverance in Faith, or elſe their Life ſhould not be eternal. Therefore that ſtrong concluſion of ſtrong Conſolation, (Rom. 8.35.) is fetcht as far as from that everlaſting VVell-head of Gods Fore knowledge and Predeſtination; ver. 29. For whom he did fore-know, he did predeſtinate; and whom he did predeſtinate, them he alſo called; and whom he called, them he alſo juſtified; and whom he juſtified, them he alſo glorified. Therefore the Apoſtle is bold to make that brave challenge, Who ſhall charge us? Who ſhall condemn us? Who ſhall ſeparate us? As if he ſhould have ſaid, Neither Sin nor Affliction, nor Men nor Devils, ſhall ever be able to break this Golden Chain of Gods Election, till it ends in glory: Therefore the juſt perſeveres. God hath elected him to no meaner a life, than that which is Eternal; and therefore he ſhall certainly have it,Rom. 11.Rom 11 the Election muſt needs obtain it.

2 Reaſ. From Gods Love, from which,2. Gods love. this Election ſprings in order of working. Gods love is an Everlaſting love: As God is from Everlaſting to Everlaſting, ſo is his Love; for, whatſoever is in God, is God. Jer. 31.3. I have loved thee with an everlaſting love; therefore with loving kindneſs have I drawn thee: which, I conceive, is not to be underſtood à parte poſt, after we are drawn to believe and obey; but even before alſo, à parte antè Gods love here, is made the cauſe of our being drawn to believe and obey, and not our obedience a cauſe of his love.

p. 238Obj. But is it not ſaid, Joh. 14.21. He that hath my Commandments, and keepeth them, he it is that loveth me; and he that loveth me, ſhall be loved by my Father, and I will love him, and will manifect my ſelf to him: therefore our love of God, goeth before Gods love to us?

Resp. There is a love of Benevolence, whereby we bear good will to another; and a love of Beneficence, whereby we teſtifie our love in doing good to him. Gods love of Benevolence, is before our loving of him, Joh. 4.19. We love him, becauſe he firſt loved us: but Gods love of Beneficence, at leaſt in part, doth follow our love to him, and is the reward of it, according to his free grace. If Gods love therefore be everlaſting, this muſt needs be an everlaſting fruit of it, even the life of Grace and Glory to all eternity.

3. The Covenant.3 Reaſ. From the Covenant of God made with his People, which is an everlaſting Covenant, well ordered, and ſure, 2 Sam. 23.12. & Jer. 32.40 I will make an everlaſting Covenant with them, that I will not turn away from them to do them good, but I will put my fear in their hearts, that they ſhall not depart from me: Whereas the poor Soul might ſay, God indeed ſaith, he will never depart from us, ſo long as we do not depart from him; but then he might juſtly depart from us. Therefore Gods Covenant is, That we ſhall not depart from him; I will put my fear in their hearts, and they ſhall not depart from me. Therefore the juſt lives not from any ſtability in himſelf, but from the ſtability of Gods Covenant.

4. Gods Unchangeable nature.4 Reaſ. From the Unchangeable Nature of God. Mal. 3.6. I am the Lord, I change not; therefore ye ſons of Jacob are not conſumed. You are not conſumed, not becauſe there is no principle of change in you, but becauſe there is none in me. As if God ſhould have ſaid, When I firſt entred Covenant with you, I ſaw you polluted in your blood, and I foreſaw full well, how ignorant, how impotent, p. 239how unconſtant, how untoward you would be afterward: but I am reſolved, as I did not chooſe you at the firſt, for the good I ſaw to be in you; ſo I will not reject you, for the evil that I ſee in you, but will forgive it, and heal it: for my gifts and calling are without repentance, Rom. 11 29.

5. Reaſ. From the Power of God. 5. Power of God.If Gods people do not perſevere, it is either becauſe God will-not preſerve them, or becauſe he cannot. But

1. Not becauſe he will not; for it is his own good pleaſure moved him to make an everlaſting Covenant; and his own unchangeable Nature moves him to fulfil it to this day.

2. Not becauſe he cannot; for nothing limits Gods Power, but his Will, Pſal 135.6. Whatever the Lord pleaſed, that did he in heaven and earth, &c. Therefore if the Lord will preſerve his Saints in a ſtate of grace for ever, he is able to do it. Though we are not able to ſtand of our ſelves, yet he is able to make us ſtand;Rom. 14.Rom 14 or in caſe we fall, he is able to raiſe us up again, Pſal. 37.24. Though he fall, he ſhall not be caſt off, for the Lord putteth under his hand.

6 Reaſ. From the Merit of Chriſt,6. Merit of Chriſt, &c. the Prayer of Chriſt, the Spirit of Chriſt. As Chriſt hath merited Eternal Righteouſneſs and Eternal Salvation, Heb. 5.6. So he applies his Merit eternally by his Interceſſion, and the operation of his Spirit: Wherefore, Heb. 7.25. Interceſſion of Chriſt,Heb 7:25he is able to ſave to the uttermoſt, all that come unto God by him, ſeeing he ever liveth to make interceſſion for them. Wherefore we muſt either deny, That God the Father hears the Prayers of his Son, (which is blaſphemous to imagine, and contrary to Chriſts confeſſion, 1 Joh. 11.42. I know that thou heareſt me alwayes) or elſe we muſt need acknowledge, That all ſuch as are once in a ſtate of Grace, ſhall perſevere, and be ſaved to the utmoſt. Further, they that are Chriſts,And Spirit of Chriſt. have the Spirit of Chriſt; and ſo long as the Spirit doth p. 240not depart from them, they ſhall never depart from God, for the Spirit leads into all Truth. But the Spirit of God doth never depart from them. Iſa. 59.21. As for me, this is my Covenant with them, ſaith the Lord, My Spirit that is upon thee, and my words which I have put in thy mouth, ſhall not depart out of thy mouth, &c. Therefore they ſhall never finally depart from God.

Thus we have the Reaſons, Why the juſt ſhall perſevere.2. Why perſeverance through Faith. Now ſee the Reaſons, Why they live this life by Faith.

1. Faith layes hold on the Promiſe.1. Becauſe Faith lays hold on the Promiſe of Perſeverance. 1 Cor. 18. He ſhall confirm you to the end, that you may be blameneſs in the day of our Lord Jeſus Chriſt. Phil. 1.6. He that hath begun the good work in you, will perform it unto the day of Jeſus Chriſt. Mat 16.18. The gates of Hell ſhall not prevail againſt the Church. Now Faith layes hold on theſe Promiſes, as the purſued perſon laid hold on the Horns of the Altar, 1 Kings 1.50, 51. And ſo the juſt lives by Faith for Perſeverance.

2. On Gods power and faithfulneſs.2. Becauſe Faith layes hold on the Faithfulneſs and Power of God in the fulfilling of theſe Promiſes. Therefore 1 Pet 1.5. We are ſaid to be kept by the power of God through faith unto Salvation: Becauſe Faith layes hold on the Power of God; Faith hath no power to ſave us of it ſelf, but as it layes hold on the Power of God to Salvation. Thus the Apoſtle lived by Faith in the worſt times. 2 Tim. 1.12. I know whom I have truſted, and am perſwaded that he is able to keep that which I have committed to him till that day. He laid hold upon the Word of God, and the Power of God, in fulfilling that Word, and therefore he ſuffered, and was not aſhamed.

3. Faith never fails.3. Becauſe true Faith never fails, therefore true Grace never fails. Luke 22 31, 32. I have prayed for thee, that thy faith fail not.

p. 241Obj. But this Prayer was made for Peter, or for the reſt of the Apoſtles eminent perſons, as Peter was; and what is this to ſuch as we are?

Resp. What Chriſt prays for Peter, and the reſt of the Apoſtles, he prays for the reſt of the faithful to the worlds end, Joh. 17.20. Neither pray I for theſe alone, but for them alſo which ſhall believe in me through their word. And if Faith fails not, then other graces fail not; not onelyonly upon this reaſon, That he that hath one grace hath all; but alſo upon this ground, Becauſe Faith hath a ſpecial influence on other graces, to quicken and ſtrengthen them. 2 Pet. 1.2. Grace and peace be multiplied to you through the knowledge of God, and of Jeſus Chriſt our Lord. Where obſerve, That knowledge is put for faith in God and Chriſt, as Iſa. 53.11. Joh. 17.3.

Ʋſe 1 Ʋſe 1. This may ſerve for Confutation of Arminians and Papiſts, who hold falling away from Grace;Confutation of the doctrine of falling from Grace. and many in theſe days, who cannot abide the Name of Antichriſtian, and therefore faſten it upon others, yet embrace the thing, embrace Antichriſtian Doctrines; as, thoſe of Univerſal Redemption, Free-will, and Falling from Grace. For my part, I had rather ſuffer in the Name, whilſt I hate the Thing, than embrace the Thing, while I ſeem to hate the Name.

Obj. Obj. 1. But is there no danger of Gods peoples falling away? Doth not the Scripture often admoniſh them? as Heb 3.12, 13. Take heed, leſt there be in any of you an heart of unbelief, in departing from the living God; but exhort one another daily, leſt any of you be hardned through the deceitfulneſs of ſin: 2 Pet. 3.17. Beware leſt ye alſo being led away with the errour of the wicked, fall from your own ſtedfaſtneſs.

Anſ. 1 Resp. 1. We anſwer by way of Conceſſion, That

1. Moral gifts and endowments,By way of conceſſion; as 1. To Moral Gifts. though they have a great reſemblance to the truth of grace, may be loſt: Men may go far by the improvement of Natural Principles: p. 242Rom. 2.14. They do by nature the things contained in the law; yet theſe men, when they know God, yet glorifie him not as God, neither are thankful: God may give them up to unnatural and monſtrous luſts. Moral endowments may be loſt, theſe are but fleſh, they ſpring from fleſh, they are not the fruits of the Spirit; and all fleſh is graſs, and graſs will wither, come to nothing, Iſa. 40.6.

2. Common grace.2. Common graces of the Spirit may be loſt, which are given as an advancement to thoſe natural excellencies, and many times given for the good of others, rather than of the party himſelf which doth poſſeſs them. Theſe, I ſay, may be loſt. So Saul had both the Spirit of Government and of Prophecy, and both departed from him, 1 Sam. 16.14.

3. Some taſte.3. Such as have a Taſte onelyonly of the Heavenly Gift, may poſſibly fall away, Heb. 6.4. When a man goes to buy a thing, he may taſte of it, and yet go his way, and ſo he may never eat and drink of it to the full. There are many common Profeſſors, many chapmen for Chriſt, who ſeem to bid fair, and take a taſte, and yet never go through with the bargain: and that their attainments were but as a taſte, and ſhort of ſaving grace, is clear, by comparing ver. 9, 10. with ver. 5, 6 for there he ſpeaks of better things than theſe, and ſuch as accompany Salvation.

4. True grace, as to 1. Degrees.4. He that hath truth of ſaving grace, may loſe it, 1. In the Degrees, both extenſively, in regard of the muchneſs of it; and intenſively, in regard of the quickneſs of it.2. Senſe. 2. The Senſe and Feeling of it, wholly, to his apprehenſion of it, may be loſt; as Cant. 4.1. the Church thought ſhe had loſt Chriſt, and could not tell where to finde him. 3. Operations3. He may loſe the preſent Operations of it: He may be like fire raked up in the embers, or like a man in a ſwoon, who lies as if he were quite gone; as it was with Peter in the High-Prieſts Hall.

5. As to the doctrine of faith.5. He may loſe the doctrine of Faith, in ſome part or branches of it, as ſome of thoſe Churches in the Revelations did.

p. 243Anſ. 2 Secondly, We anſwer by way of Exception or Reſtriction,By way of exception. There are ſeven things from which the Elect can never fall:

1. They can never loſe Eternal Life, Joh. 10.28.Seven things never loſt. Chriſt ſaith of his Sheep, I give unto them eternal life, and they ſhall never periſh, neither ſhall any man pluck them out of my hands: and therefore it is ſaid, Joh. 5.24. He that believeth, hath everlaſting life, and ſhall not come into condemnation, but is paſſed from death to life. He that believes, hath eternal life already, as he that believes not, is condemned already, Joh. 3.19.

2. They ſhall never loſe Confirming Grace: In ſome degree they may, but not as to the ſecuring of their Spiritual ſtate and ſtation in Chriſt; 1 Cor 1.8. Who alſo ſhall confirm you to the end: Pſal. 94.14. The Lord will not caſt off his people, nor forſake his inheritance.

3. They ſhall never loſe Forgiveneſs of ſins paſt, and repented of, Jer. 31.34. For I will forgive their iniquity, and remember their ſin no more.

4. They ſhall never loſe the Seed of Grace, 1 Joh. 3.9. His ſeed remaineth in him, and he cannot ſin, for he is born of God. He doth not loſe that, but it ſtill remaineth in him. It is noted of Job, Chap. 2, 3. when he had loſt all his Cattel, his Servants, his Children, all his Temporal goods, yet he kept his Spirituals in ſpight of Satan, he kept his integrity; he will ſooner part with his life,Job 27.2.Job 27:2 than part with that. As it is with a man at Sea in a great ſtorm, when all is caſt over-board, the very Corn that feeds him, the very Clothes that cover his nakedneſs, yet he makes much of his life, he ſwims to the ſhore with that, though he loſe all the reſt: So it is with a gracious perſon, whatever he loſes in Troubles and Tentations, he ſhall never loſe the ſeed of grace. We may ſay of him, as Paul, Acts 20.10. Trouble not your ſelves, for his life is in him.

5. They can never wholly loſe the Spirit of Sanctification, p. 244from whence this grace ſprings: As God promiſed he would not take his Spirit from Solomon, as he took it from Saul, 2 Sam. 7.14, 15. So Chriſt hath promiſed he will never wholly take away his good Spirit from his Elect, but it ſhall abide with them for ever. Joh. 14.16 He prays for a Comforter for them, that ſhould abide with them for ever.

6. They ſhall not loſe the habit of Faith, Luke 22.32. I have prayed for thee, that thy faith fail not. Though Peter loſt the acting of Faith, yet not the habit, that ceas'd not: as a man in ſleep loſeth the acts of Seeing, Hearing, Speaking, but not the habit; ſo a Chriſtian in Tentations, may loſe the acts, but not the habit of Faith.

7. They never loſe their Ʋnion with Jeſus Chriſt, being knit to him by Faith and the Spirit. As a Member knit to the Head by Nerves and Sinews, though it may be benumm'd or aſleep, yet it is united to the Head ſtill: ſo is a true Believer at the worſt, though he may be ſtupified or benummed by corruption or temptation, yet he is united to the Head ſtill.

Anſ. 3 Yea 3. Though the righteous fall, he is ſo far from being caſt off, ſo far from falling finally and totally, that through mercy he gets ſtrength by his fall; he grows more wary and watchful, he truſts himſelf leſs, and truſts God more, and ſo gets more ſtrength by tentation & oppoſition. As a broken bone well ſet again, is ſtronger than before: As we ſee in the caſe of Peter, and ſo in the caſe of Job, Satan comes on purpoſe to deſtroy his grace, and Job waxeth ſtronger in it; as ſome reade the words (Chap. 2.3.) He holds faſt his integrity;Job 2.3.Job 2:3 or, increaſeth in ſtrength in his integrity. So that true grace gains by oppoſition; the more it is aſſaulted, the more it is increaſed, ſo far is a true believer from finally falling away from grace.

Obj. 2. But we reade of ſome, which for a while believe, Luke 8.13.Luke 8:13and in time of Tentation fall away. Therefore p. 245how doth the juſt live by Faith for Perſeverance?

Anſ. 2. This believing, was no more, than giving credit, or bare aſſent. to the Word, as Devils, and making Profeſſion of the Faith, as Simon Magus did; Their hearts were never right with God: which appears by this, the ſeed ne'r ſunk into their hearts, they were ſtony ground, ſtony hearts at the beſt: and though they heard the Word with joy, as Herod did, yet not every part of the Word; for they could not digeſt the Doctrine of Self-denial, no more than Herod did.

Obj. 3. But we finde, Joh. 15.6. Branches planted in Chriſt, that yet may wither, and be pluckt away, and caſt into the fire.

Anſ. 3. There is a twofold implantation into Chriſt: 1. Common and outward, by Baptiſm and external Profeſſion. 2. The other inward and ſpiritual, by true Faith. They who are thus implanted, are ever fruitful; and as Cant. 6.6. there is none barren among them.

Obj. 4. It is ſaid, Ezek. 18.24 If the righteous turn away from his righteouſneſs, and commit iniquity, in the ſin that he hath ſinned, he ſhall die: Therefore a righteous perſon may fall away, and periſh.

Anſ. 4. 1. Some conceive the Text ſpeaks of thoſe onelyonly who are morally righteous. 2. Others conceive, that onelyonly temporal judgement, and death, is here ſpoken of: for, the peoples quarrel with Gods proceedings, in reference to temporal judgement, is the occaſion of this anſwer from God. 3. If it be meant of ſuch as have juſtifying Faith, and in reference to eternal death, yet we ſay, A conditional ſpeech, is but an eruditional ſpeech, to warn us of our own weakneſs, and to make us watchful: Nihil ponit in eſſe, it proves nothing directly of it ſelf.

Obj. 5. VVe reade of ſome, 2 Pet. 2.20. that had eſcaped the pollutions of the world, through the knowledge of p. 246Chriſt; and were waſhed, and yet return with the Swine to the wallowing in the mire.

Anſ. 5. He ſpeaks not of the true faithful, but of hypocrites, who were cleanſed from groſs and ſcandalous ſins, and yet returned again to their mire, ſo that they remained Swine, for all their waſhing.

Obj. 6. But we have the Example of Solomon, 1 King. 11.4. falling into Senſuality and groſs Idolatry, and ſo continued, for ought we reade in the ſtory.

Anſ. 6. It is confeſt he fell grievouſly, to be an admonition to us, that no man might truſt to his wiſdom, or created grace: but yet he repented, and was ſaved. 1. The Holy Ghoſt gives him this Name, viz. Beloved of God, 2 Sam. 12.24. and Nehem. 13.26. he is ſaid to be a man Beloved of God. 2. He was a Prophet, and Pen-man of Scripture, and therefore a holy man, 2 Pet. 1. ult. The Scriptures were delivered by holy men, as they were moved by God. Obj. But he fell from his holineſs. Resp. but he recovered again: for Luk. 13.28. All the Prophets are in the Kingdom of God. 3. God had promiſed, That he would not forſake Solomon utterly, though he did correct him, 2 Sam. 14.15. 4. His Book of Eccleſiaſtes, declares his unfeigned Repentance; and therefore is a teſtimony of Gods acceptance of him, and of his Salvation.

Obj. 7. But this Doctrine will make ſecure and careleſs.

Security twofold, Spiritual.Anſ. 7. There is a twofold Security: 1. Spiritual, that makes the Saints ſecure in God; as Pſa. 23.4, 6. Though I walk through the valley and ſhadow of death, I will fear no evil, for thou art with me— ſurely goodneſs and mercy ſhall follow me all the days of my life. Carnal.2. Carnal, when a man is ſecure in himſelf, in truſting to his own ſtrength So that this Doctrine doth not make the Saints ſecure and careleſs, but more couragious and diligent. However, though they ſhall not fall totally and finally, p. 247yet, without heed, they may fall dangerouſly and fearfully; and therefore they have cauſe to be watchful, and to be working out their Salvation with fear and trembling.

Ʋſe 2 2 Uſe, is for our Information, That a man in the ſtate of grace, may be aſſured of his Salvation.Information about aſſurance of ſalvation. For the main argument againſt the certainty of Salvation, is, The uncertainty of Perſeverance. If Perſeverance be certain, then is Salvation certain: for, He that continueth to the end, ſhall be ſaved, Mat. 10.22. But the Saints ſhall continue: Pſal. 138.8. The Lord will perfect that which concerneth us; Phil. 1.6. He that hath begun the good work, will perform it till the day of Jeſus Chriſt. The Apoſtle was confident of it, and ſo may we: for what is the ground of this confidence? not any thing in our ſelves, (we are apt to fall way) but the Promiſe, and Faithfulneſs, and power of God. He hath begun the work, and he hath ſaid it, and he will perform it, therefore we may be ſure of Salvation.

Ʋſe 3 3 Uſe. We ſhould from hence be Exhorted to labour for Truth of Faith, and Truth of Grace,To labour for truth of grace. above all other things. Why? becauſe they are ſo durable. In all other things we love Certainties, and cannot abide to be at an uncertainty. We do not love to be Tenants at will, to be turn'd out at an hours warning; yea, we rather deſire to be Freeholders, than Tenants upon the beſt terms. Oh how careful are men to make all ſure to them and their heirs for ever, &c. Surely, Si iſti callidi rerum aeſtimatores, If the crafty eſteemers of things, do prize Meadows and Lands above other goods, becauſe they are not ſo ſubject to hurt and caſualty; how much more ſhould we prize the truth of grace, which gives us intereſt in eternal life, and can neither be ſnatcht away by force, nor ſtoln away by craft? it can neither be loſt by fire nor water. The beſt of other poſſeſſions, in the account of Chriſt, are but other mens goods, Luke 16.12. becauſe ere long they muſt go to another; and are like a Foot-ball, now one man p. 248hath the Ball on his foot, by and by another takes it from him; within the turning of a hand, a third catches it from him, and ſo it goes on from one to another. So theſe worldly things turn, and are toſt up and down; they are not our own, but another mans goods as well as ours: but grace he calls our own, Luke 16.12. becauſe we ſhall never loſe it, it is durable riches indeed, Prov. 8.18. Let us therefore take our Saviours advice, Joh. 6 27. Labour not for the meat that periſheth, but for the meat that endures unto eternal life: and Mat. 6.19, 20. Col. 3.3.

Ʋſe 4 This alſo is for Exhortation to us, To endevour to perſevere and hold out to the end,Labour after Perſeverance. that it may appear, that our grace is indeed true grace, and that we live by Faith. It is ſaid of the Parthians, They begin their Battels with as great valour as any people whatſoever, but they faint quickly, and continue but a while: The like may be ſaid of many in their Spiritual Warfare, With the Parthians, and with the Galatians, they begin well, but they cannot ſay with S. Paul, they have fought a good fight, they have finiſhed their courſe; becauſe, like Hymenaeus and Alexander, they have faln away from the Doctrine of the Faith, and it may be from the Profeſſion of the Faith alſo. But it is the glory of a Chriſtian, to perſevere to the end. Therefore whatever you part with, do not part with your grace, as Job 2.3. He held faſt his integrity: Though he loſt Goods, and Children, and Friends, and almoſt life too, yet ſtill he held faſt his integrity: Let it be our reſolution, that whatever we loſe, (by Gods help) we will never let go our grace. Let us ſay of grace, as Jacob to the Angel, I will not let thee go, till I have got the bleſſing. As a man at Sea, is willing to part with all, ſo he may but ſave his life: So let us be willing to part with any thing ſo we may keep Chriſt and his grace; for this is even the life of our lives.

Mo…ives to Perſeverance.That we may be the more effectually ſtirr'd up to endevour to perſevere:

p. 2491. Conſider, that God is conſtant in his love to us:1. Conſtancy of God in his love. Heb. 13.5. He hath ſaid, I will never leave thee, nor forſake thee; therefore we ſhould be conſtant to him. And indeed, our conſtancy to him, is a certain fruit of his unchangeable love towards us. The Saints will never utterly forſake God becauſe God doth never utterly forſake them. And the conſideration of his Faithfulneſs ſhould, as an argument, prevail with us to be faithful, Heb. 10.23. Let us hold faſt the profeſſion of our faith without wavering, for he is faithful that hath promiſed. As God hath loved us with an everlaſting love, Jer. 31.3. So let us love him with an everlaſting love, à parte poſt, though we cannot à parte antè.

2. It is the honour of a Chriſtian,2. A Chriſtians honour. to perſevere againſt all oppoſition. God himſelf ſeems to admire it in Job, chap. 2.3. that notwithſtanding all his ſufferings, yet he held faſt his integry. To hold faſt our integrity in trying times, is not onelyonly commendable, but admirable. To continue good, while we ſuffer evil, is the very height and crown of Goodneſs. Look as it makes ſin out of meaſure ſinful, when we hold faſt our ſins in the midſt of Judgements (Amos 4.6, &c. I have ſmitten you thus and thus, yet you have not returned to me, ſaith the Lord: That was the aggravation of their ſin) So it makes grace, out of meaſure gracious; it is the higheſt commendation and exaltation of grace, when we can hold faſt our grace in the midſt of Tentation and Oppoſition. As God ſets a brand of Infamy upon ſuch as treſpaſs more in the day of their diſtreſs, This is that King Ahaz, ſaith God, 2 Chron. 28.22. when his Conſcience within was ſeared, as with an hot iron, God ſets a brand upon his Name without, as Malefactors are branded at the Bar, that all may know them for Rogues and Thieves: So God ſets a Mark of Honour and Renown upon ſuch as perſevere in evil times, This is that Job, ſaith God, that holds faſt his integrity in the worſt of times; and therefore deſerves to be ranked among p. 250the beſt of men, none like him in all the earth, Job 1.8. It is the honour of a Chriſtian, to hold faſt his integrity: It is his honour here, and it ſhall be his honour to all Eternity; Rev. 2.10. Be thou faithful to the death, and I will give thee a Crown of Life. On the other ſide, Oh what a diſgrace it is to fall from grace! yea, if it be but from ſome degrees of grace! We think it a great ſhame to be degraded, and ſo deveſted from Titles of Honour: he that falls back, and proves Apoſtate, he degrades himſelf, he un-Saint, himſelf. Chriſt hath made us Kings and Prieſts to God his Father; Rev. 1.6.Rev 1:6but he that falls back, ſuffers another to take his Crown, Rev. 3 11. Hold faſt that which thou haſt, that no man take thy Crown.

To backſlide, is a diſhonour,

To backſlide a diſhonour.1. To the Perſons themſelves: Luk. 14.30. This man began to build, and was not able to finiſh: He was mock'd for it as a fooliſh undertaker.

2. To the Cauſe, as if it were not worth the owning, or maintaining; as if we were aſhamed of Chriſt and his words, Mark 8.38.

3. It is a diſhonour to others: All ſuffer for the Apoſtacy of ſome; therefore David prays, Pſal. 69 6. Let not them that wait on thee, O God, be aſhamed for my ſake. However, it is a diſheartening to others; therefore we ſhould ſay as Nehemiah, Neh. 6.11. Should ſuch a one as I fly? Should ſuch a one as I backſlide? How many may I be a means of deterring from coming in? how many may I force to backſlide?

3. Examples of Apoſtacy and Gods Judgements.3. Examples of Apoſtates, and Examples of Gods Judgements againſt them, ſhould make us look to our ſtanding. How many that have ſhined like glorious lights in the Firmament of the Church, have been ſwept down to the very earth by the tail of the Dragon? Rev. 12.4. All theſe ſeem to cry to us in the language of the Apoſtle, 1 Cor. 12.12. Wherefore let him that thinketh he ſtandeth, take heed leſt he fall. Cyprian, in his Sermon de Lapſu p. 251multorum, makes mention of one that went up into the Capitol at Rome, to abjure and recant Chriſtian Religion; which he had no ſooner done, but he was preſently ſtruck dumb, and ſo juſtly puniſh'd in that very Member wherein he had offended, by making his wicked Recantation. A woman alſo he ſpeaks of, who being revolted from the Truth, yet preſumed, without Repentance, to thruſt her ſelf into the ſociety of them that received the Holy Supper of the Lord. But mark the hand of God upon her: No ſooner had ſhe received the Sacrament, but as if ſhe had received with it the Sentence of death, trembling and ſtamping, ſhe fell down dead.Sleid. l. 21. The Hiſtory of Francis Spira, a famous Italian Lawyer, is very notable: who being at firſt very zealous in the Proteſtant Religion, yet complaints being made againſt him to the Popes Legate, being then at Venice, he was perſwaded to recant his Religion: but ſhortly after he fell into a grievous ſickneſs both of Body and Minde; and though he had perfect underſtanding, could receive no comfort from any Promiſes, but was overwhelmed with a certain fearful looking for of judgement, and fiery indignation, which ſhall devour the adverſaries, and ſo he died. Mr. Fox, Acts and Monuments, 2101. tells us of one Burton of Crowland, who having ſwallowed the Principles of Chriſtian Religion in King Edwards days, when the King was dead, up came his Proteſtant Religion: But ſee how God spued him out of his mouth, by a remarkable Providence. One day as he was riding, a Crow flying over his head, let fall her excrements on his Noſe and Beard, ſo that the poiſoned ſcent thereof ſo annoyed his ſtomach, that he never left vomiting and curſing the Crow that poiſoned him, and ſo within a few days died deſperately.

4. It concerns us to be diligent in labouring to hold out, becauſe Satans Rage is more in theſe laſt days,4. Satan his rage. than formerly: Rev. 12.12. Woe to the earth, becauſe the Devil is come down, having great wrath, becauſe he p. 252knoweth he hath but a ſhort time. Therefore we ſhould carefully attend to the Apoſtles Exhortation, Heb. 4.14. To hold faſt our profeſſion, as a man would hold a precious thing, that another is pulling and tugging from him, he takes faſt hold, and gripes it hard; ſo ſhould we hold faſt our Profeſſion.

5. God his liking5. God takes it well at our hands, when we perſevere, and hold out in evil times againſt all oppoſition. God takes ſpecial notice of ſuch, Rev. 12 13. I know thy works, and where thou dwelleſt, even where Satans ſeat is; and thou holdeſt faſt my Name, and haſt not denied my faith, even in thoſe days, when Antipas my faithful Martyr was ſlain. To hold faſt, and hold out in ſuch times, and under ſuch troubles,Rev. 14.Rev 14 Here is indeed the faith and patience of the Saints. And this God takes ſpecial notice of, as if a Maſter ſhould take notice of a Servant's not forſaking him, though he venture his life for him: So God ſeems to be affected with ſuch Servants.

6. Elſe no Chriſt no ſalvation.6. Without Perſeverance, we have no Chriſt: Heb. 3.14. We are made partakers of Chriſt, if we hold the biginning of our confidence ſtedfaſt to the end. 2. No Salvation, Heb. 10 ult. they that draw back, draw back to perdition: He that draws back, deſtroys himſelf; he that perſeveres, is ſaved. A man may be drowned, when he comes within ſight of the ſhore, as well as in the midſt of the Sea. Oh what a miſery is it, to periſh in the very haven! and yet how often do Apoſtates do ſo? As it is not ſin ſimply, but final perſeverance in ſin without repentance, that damns the Soul: So it is not grace, or any good received, but final perſeverance in that good without Apoſtacy, that ſaves the Soul.

Q. But I finde my ſelf exceeding apt to backſlide: what means ſhould I uſe, that I might be able to hold out, and perſevere in the faith?

p. 253Anſ. 1. Be careful to make ſure, that God is your God,Means of Perſeverance. that you may be able to ſay, He is my God in Chriſt: and then, Rom. 8.15.1. Particular aſſurance. Who ſhall ſeparate us from the love of God in Jeſus Chriſt? A man will not eaſily part with that which is his own; much leſs when he can ſay, God is his. Pſal. 48.14. This God is our God for ever and ever, and he will be our guide even unto death. And that you may prize an intereſt in God, labour to ſee your miſery without him, Eph 2.1, 2, 3, 12. what a childe of wrath, what a ſlave of Satan, how without hope and help, whilſt thou art without God! and then give up your ſelves to him in Covenant through Jeſus Chriſt: for without him, God is a conſuming fire; and therefore accepting of Jeſus Chriſt, ſubſcribe with your hand unto the Lord, to become one of his: Iſa. 44 5. I will be your God, and you ſhall be my people, go both together. God will never fail nor forſake them, that are in Covenant with him: But unto the ungodly God ſaith, What haſt thou to do to take my Covenant into thy mouth? Pſal. 50.16.

2. Set up in thy Soul a firm Reſolution to cleave to God, 2. Reſ…lution of cleaving to God.as they, Dan. 3.16, 17. that whether God (whom they ſerved) would deliver them out of their danger or no, they were reſolved to ſerve none but him. When the Scales hang even, in aequilibrio, a little thing will caſt it this way or that: but if a great weight lies in one end, or it be faſt nailed to a Pillar, it is not eaſily ſtirr'd: So it is with our hearts, if they be different ad oppoſitum, then a little thing will caſt them, and weigh them down; but if they be reſolved in the ways of God, they will not eaſily be moved or removed. Therefore, Acts 11.23. the Exhortation is given, That with full purpoſe of heart we ſhould cleave unto the Lord.

3. Be thus reſolute in Gods ſtrength, not in thine own.3. Reſolve in Gods ſtrength. Peter at firſt was reſolute, but it was in his own ſtrength; therefore he fell foully, though not finally: God let him ſee his own weakneſs. Therefore if thou wouldſt be ſtrong p. 254indeed, be ſure to be ſtrong in God, and in the power of his might, Eph. 6 10. God is α and ω, to ſhew, that as the beginning of Grace is from him: ſo our perſeverance in Grace is from him alſo.

4. Good grounding.4. He that would perſevere to the end, muſt be ſure to make a good beginning. He that would have his building ſtand for ever, muſt be ſure to lay a good Foundation; he muſt be ſure to be well grounded in the fundamental truths of Religion: Col. 1 23. They muſt be well grounded and ſetled in the faith, that would not be moved from the hope of the Gospel. They that would hold cloſe to the Truth, muſt be well grounded in the knowledge of it. A little errour in the foundation, makes a great errour before you come to the top of the building: And who are they that are led aſide into ſo many and great errours in theſe days, but ſuch as were never well catechized? So that, however ſome of them preſume to be Teachers, themſelves had need that one ſhould teach them, which be the firſt principles of the Oracles of God, Heb. 5 12. Theſe are ſoon made a prey to Atheiſts and Papiſts. When a cunning Jeſuitical ſeducer ſhall come, 1. With ſome colourable pretence of Scripture: 2. Some flouriſh of Authority from the Ancients: 3. Glorious Titles of Apoſtolical Succeſſion and Antiquity: 4. Voluntary Humility of Faſting and Penance,Col. 2.23.Col 2:23 &c. not sparing the body: 5. Feigned Miracles, 2 Theſſ. 2.9. 6. Flattering and fair ſpeeches, Rom. 16.18. 7. A Roman Fortitude, in ſuffering for their Cauſe. I ſay, when ſeducing perſons ſhall come in all this deceiveableneſs, how ſhall a ſilly unſtable Soul, that was never grounded in the knowledge of the Fundamentals of Religion, withſtand theſe aſſaults, or the like, from other ſeducers? How eaſily are ignorant perſons drawn to any novel opinion? As a childe is ſooner cozened, than a man of parts: ſo ſuch as are children and novices in the Doctrine of Faith, will eaſily be toſſed to and fro with every wind of Doctrine.

p. 2555. Chriſtians that would perſevere,5. Watching over one another. ſhould be careful not onelyonly to watch over themſelves in particular, but to watch over one another mutually, Heb 3.17. Exhort one another daily, while it is called, To day, leſt any of you be be hardned through the deceitfulneſs of ſin. Where we may obſerve, 1. There is none, even the ſtrongeſt in the flock, but have need of this mutual help. 2. There is none ſo poor and contemptible, but the care of their ſtanding belongs to all, even to ſuch Chriſtians as are moſt eminent. 3. Sin hath ſo many ways and devices, whereby it is apt to beguile and ſeduce us, that each particular perſon had need of more eyes than his own upon him, more obſervers than himſelf alone; therefore he that would ſtand and perſevere, let him not ſlight this Ordinance.

6. Take heed of Ʋnbelief or Misbelief; 6. Taking heed of Unbelief.ſtrive againſt it, pray againſt it, be humbled for it: for, as the juſt lives by his Faith, the Apoſtate departs from the living God by his Ʋnbelief, Heb. 3.12. As Faith unites the Soul to God; ſo Unbelief ſeparates the Soul from God: Unbebelief denies to God the honour of his Truth, Mercy and Goodneſs, and by conſequence robs the Soul of that comfort it might have in the application of theſe Attributes by Faith.

7.7. Examples of crowned Saints. Look to the Examples of all the perſevering and crowned Saints: Look to the Cloud of Witneſſes, Heb. 11. who all died in the faith. See the excellency of Paul's Spirit, Acts 20.24. who was nothing moved with afflictions, neither counted his life dear to himſelf, ſo he might finiſh his courſe with joy: and ſee how comfortable you finde him at the end of his race, 2 Tim. 4.7. having fought a good fight, and finiſhed his courſe, and kept the faith, and now expecting his Crown: Eſpecially look to Jeſus Chriſt, the Author and Finiſher of our Faith, Heb. 12.2. This Example the Apoſtle in a ſpecial manner ſets before us, while he is Exhorting us to run with patience the p. 256race that is ſet before us: So that he that would hold out to the end of his race, muſt not ſo much look upon his diſcouragements, his own Corruption, Satans Tentations, the Worlds Oppoſitions; as upon his incouragements: his eye muſt be fixed on his Jeſus, with loving and longing looks; he muſt look upon him as the Author and Finiſher of his faith; as upon ſuch a Jeſus, who hath not onelyonly purchaſed Salvation it ſelf, but alſo the grace of Faith, to lay hold on this Salvation; and not onelyonly the grace of Faith, but Perſeverance in this Faith to the end. He is the Finiſher, as well as the Author of our Faith. He muſt look upon him, as upon his Patern and Example; as one who doth not onelyonly point out the way of Perſeverance, by his Directions and Commands, but even tread and trace it out before us by his Example. Such as look upon Jeſus as a Patern in the work of Perſeverance, may ſafely look upon him as a Patern in the Reward: as he had joy ſet before him, ſo have we; and as he, for the hope of that joy, ran with courage, ſo muſt we; as he ran with the Croſs upon his back all the way, and in particular, with the Croſs of Shame, or ſhame of the Croſs, ſo muſt we; as Chriſt made light of all their Reproaches, deſpiſed their Deſpiſings, ſhamed their very Shame, as unworthy to be taken notice of, when put into the balance againſt the glory that is to be revealed, ſo muſt we; as Chriſt overcame all at length, and hath now laid hold on all the joy and glory for which he ran, ſo ſhall we alſo in due time: If we ſuffer with him, we ſhall alſo reign with him, 2 Tim. 2.12. Becauſe he lives, we ſhall live alſo, Joh. 14.19 Therefore he that would be ſtrengthned and enabled to perſevere, he ſhould be ſtill looking to Jeſus Chriſt, that he may daily be more conformed to him.

Ʋſe 5 5 Uſe. This ſhould put us upon the Examination of ourſelves,Examinatiō of truth of Faith by its pe…ſevering. whether we have the true life of Grace, and true Faith, for then we ſhall perſevere. Joh. 8.31. If you continue in my words, then are you my Diſciples indeed. p. 257Some indeed fall from the truth, but they never were truly of the Church, onelyonly tied to the Body, as wooden Legs, never living Members: 1 Joh. 2.19. They went out from us, becauſe they were not of us; if they had been of us, they would have remained with us. Therefore examine, whether thou art a true child of God, or no: a true child of God abides in the houſe for ever. Joh. 8.John 8A true Chriſtian is no changeling no Time-ſerver in matter of Religion; his Yea is Yea indeed, and his Nay is Nay (as 2 Cor. 1.17, 18.) He knows Chriſtian Religion is not a thing that a man may play faſt and looſe with, ſay and unſay, do and undo, as times, and company, and occaſions alter: No, 'tis Religi à Religando, of binding a man faſt to God, and his Principles. A man is then a Chriſtian, when his confidence in Chriſt is held ſtedfaſt to the end, Heb. 3.14. Examine therefore, if thou haſt ſuch graces as do accompany Salvation, ſuch as are not common to hypocrites. An hypocrite may go far:

1. He may eſteem the People of God a bleſſed People,How far an hypocrite may go. as Balaam did.

2. He may joyn himſelf to them, as Simon Magus did.

3 He may reform his outward converſation in many things, as Herod did.

4. He may in outward appearance be like a wiſe Virgin, have his Lamp, and make a ſhew with it, though he want oil.

5. He may have much knowledge, and excellent gifts of Preaching and Praying, Mat. 7.22.

6 He may have ſome ſweet taſte and joy in the word of Truth, ſuch as Philoſophers do finde in their ſtudies: for, the contemplation of every Truth, bringeth with it naturally a delight; and the more eminent the Truth, the greater is the delight.

p. 258Q. But what is wanting then? whence is it that ſuch an one comes ſhort of Salvation?

Where an hypocrite comes ſhort.Resp. 1. An hypocrite never come up to delight in the whole Truth, in every part of the Truth; When it is a piercing and ſearching word, a cutting word to ſay then, Good is the word which the Lord hath spoken. Herod did not ſo. Therefore examine thy ſelf, how impartial thou art in receiving the whole Truth of God, and that in the love of it.

2. He does not deſire grace as grace, but onelyonly out of a natural deſire of happineſs, as Balaam: therefore conſider how ſutable a good is grace to thy Soul. Art thou, as Iſa. 55.1. thirſty, and is grace as Milk and Wine, to the refreſhing of thy Soul? There is not in hypocrites a Spiritual appetite to feed upon Jeſus Chriſt, to eat his fleſh and drink his blood.

3. If thou wouldſt go beyond an hypocrite, there muſt be an unfeigned ſtudy, not onelyonly to keep from external acts of ſin, but to mortifie all that is fleſh in us, with all the affections and luſts of it, Gal. 5.24. and to ſerve God in the Spirit: This care is wanting in hypocrites

4. Thou muſt attend to do what thou doſt in obedience to the Word, that proved Joſiah a good man indeed, 2 Chron. 35.26. viz. His goodneſs according to that which is written in the law of God.

5. Thy great ſtudy and aim muſt be in all thou doſt, to approve thy ſelf to God, to pleaſe God and not men, to ſerve God and not thy ſelf, Gal. 1.10. If I yet pleaſe men, I ſhould not be the ſervant of Chriſt, Col 3.22, 23. even ſervants in their meaneſt imployments in ſerving their Maſters, muſt not do what they do as men-pleaſers, but in ſingleneſs of heart fearing God; and whatever they do, do it heartily, as to the Lord, and not unto men.

6. All thy Obedience to God, muſt ſpring from Faith working by love, Gal 5.6. If ſins be forgiven, all duties will ſpring from Love; the Soul loving much, having p. 259much forgiven, Luke 7.47. In all theſe Particulars, hypocrites come ſhort, and therefore it is no wonder if they fall ſhort at laſt, but he that in theſe things is ſincere, ſhall never be moved.

Obj. But what ſhall we ſay of David and Peter? what difference between theſe, and Saul and Judas? Did not theſe fall away from the grace they had received?

Reſp. There may be great intermiſſions in the actings of grace in a truly regenerate man, in time of Tentation or Spiritual Deſertion: yet he ſhall not continue in that condition, but ſhall recover his fall by the reſtoring grace of God: Pſal. 37.24. Though he fall, he ſhall not utterly be caſt down, for the Lord upholdeth him with his hand: Jer. 32.40. I will put my fear into their hearts, that they ſhall not depart from me.

Ʋſe 6 6 Uſe. In that the juſt lives by Faith, and perſeveres by Faith in this life,Of Thankfulneſs. this ſhould excite and ſtir us up to Thankfulneſs. If Adam had cauſe to be thankful to God, for making him in his own Image, placing him in Paradiſe, and giving him dominion over all creatures; how much more have the Faithful cauſe to be thankful, who are inſtated in a better condition of happineſs, than either Adam in Paradiſe, or the Angels in Heaven before their Fall: For however it is true, their condition was very happy and glorious, yet it was mutable, they might fall, and fall they did; and we finde by woful experience to this day, the mortal wounds and bruiſes that cleave to the Sons and Daughters of Adam through his Fall. But God (I ſay) hath inſtated the faithful in a better condition, that though in themſelves they are weak creatures, yet through his proviſion for their ſecurity, they ſhall never totally fall from the grace of Regeneration. And therefore, if we ought to be thankful for outward mercies of health, wealth, liberty, peace, and the like, which at beſt are very fading, like the flower of the field, (How ſoon may a mans health p. 260be turned into ſickneſs, wealth into poverty, liberty into bondage, and ſlavery and peace into war?) How much more ſhould our hearts be raiſed up in thankfulneſs for ſuch mercies, as are not onelyonly Spiritual, and therefore more excellent in their very nature, but are alſo the ſure mercies of David, unchangeable! But the ſure mercies of David are unchangeable, and therefore more excellent in their continuance. A man would be thankful to a friend that would give him a livelyhood for ſeven years; much more to ſuch a one that would freely ſettle the perpetuity upon him and his Heirs for ever. How thankful then ſhould we be to that God, who freely beſtows upon us not a livelyhood onelyonly, but even life it ſelf. And what life? not of Nature onelyonly, but of Grace alſo; not Temporal, but Eternal: Pſa. 21 24. He asked life, and thou gaveſt it him, even length of days for ever and ever. We prize lives according to their duration; ſome creatures, they ſay, are born, and die again the ſame day, and are therefore of little account: But we prize thoſe moſt, that continue longeſt. The long life is a bleſſing of that Commandment,Eph. 6.Eph 6 which is the firſt Commandment with promiſe. And it was a bleſſing of the firſt Age of the World, where God graciouſly provided, that men ſhould live longer, becauſe they were ſown thinner: Therefore ſome lived ſeven hundred years, ſome eight hundred, ſome nine hundred and odde; but at laſt it is ſaid of the beſt, and ſtrongeſt, and longeſt of the Sons of Men, Et mortuus eſt, that he died: That is the way of all fleſh, in regard of natural life: But it is not the way of all fleſh, in regard of Spiritual life; Joh. 11.26. Whoſoever liveth, and believeth in me, ſhall never die: His Soul ſhall never die, though his Body die. Fear not thoſe that kill the Body, but are not able to kill the Soul, Matth. 10.18. they are not able to kill the Soul; no, nor are they able to kill the grace of the Soul: Rev. 14.13. Bleſſed are the dead, which die in the Lord. Therefore ſay with David, Oh let my Soul live, and it ſhall praiſe thee.

p. 261Ʋſe 6 6 Uſe, is of Incouragement againſt all Diſcouragement. That the juſt live by Faith the life of Perſeverance,Of incouragement concerning Perſeverance. That the juſt live by Faith the life of Perſeverance, and ſhall perſevere in the grace and favour of God: Nothing ſhall ſeparate from the love of Chriſt.

There are four main Diſcouragements incident to a Chriſtian in his earthly Pilgrimage.

1. The inconſtancy of Creatures towards Creatures.

2. The Creatures inconſtancy towards God

3. A mans weakneſs, compared with the ſtrength of enemies oppoſing.

4. A mans own ſinful Demerits, daily forfeiting all his Mercies.

To which adde,

5. The uncertainty of future Events.

But this Doctrine, that the juſt lives by faith the life of Perſeverance, is a great Incouragement againſt all Diſcouragements.

Firſt, The inconſtancy of the Creature. 1. In the inconſtancy of the Creature in it ſelf.Job 6.15 Job complains, his friends had forſaken him like a deceitful brook, that is full in raining times, when there is no want of water; and empty and dry in Summer heat, or when there is greateſt need. For a man ſhall have many friends, ſo long as God rains down ſhowers of bleſſings from heaven upon him: but if God once ſearch him with the fiery trial of ſome ſuch Judgement, as dries up all his ſubſtance, he ſhall hardly finde a drop of comfort from ſuch, as in time of proſperity did run in a full current of kindneſs towards him. Well, ſuppoſe it be ſo, yet this is great Incouragement to a poor Believer, when he can thus reaſon; Well, though my friends leave me upon earth, yet Faith aſſures me,Heb. 13.Heb 13 I have a friend in heaven that will not forſake me, who doth uſually let out moſt of himſelf to his people, when they have the leaſt of Creature-comforts; he p. 262delights to viſit his people in Egypt; in the fiery Furnace. His Servant John Baptiſt in the Iſle of Patmos; Paul and Silas in the Priſon, when they had little or no comfort from the Creature? And what is Heaven, but the Preſence God? Where there is moſt abſence of the Creature, viz. in Heaven, where there is neither marriage, nor giving in marriage; neither buying, nor ſelling, nor poſſeſſing, nor rejoycing in the earthly Comforts of this life; yet there is joy enough for all that, when there is no Creature-comfort at all:1 Cor. 15.1 Cor 15 God himſelf ſhall be all in all. And if the Preſence of God it ſelf alone, ſhall be enough to make Heaven, when all the world ſhall be left, am I not bound to believe Gods Perſon is enough upon earth, if all Creatures ſhould forſake me? If I can live by Faith the Life of Perſeverance, in reſpect of influence from God, what if I do not live by Senſe the Life of Perſeverance, in reſpect of influence from Creatures? The former is Incouragement enough of it ſelf.

2. Creature-inconſtancy towards God.Secondly, The ſecond great Diſcouragement, and indeed greater than the former, is this, The Creatures inconſtancy towards God. The Creatures goodneſs, is as the morning dew, Hoſ 6.4. that is ſoon gone. O how quickly are they turned out of the way, ſaith God, Judg 2.17. Peter is ready to ſwear Allegeance to his Maſter, and as ready almoſt to forſwear with the ſame breath; and do not think that thou haſt a better heart than Peter had: for, as in water, face anſwers to face; ſo the heart of man to man, Prov. 27.19. One face is not more like another, repreſented in water or in glaſs, then one mans heart is naturally like another's: All are very fickle, and very inconſtant in the love and ſervice of God. Now this is ſometimes a great Diſcouragement to a gracious Soul.

Saith ſuch a Soul, I have ſuch a baſe backſliding heart, I ſhall never be able to hold out to the end: what will become of me?

For thy anſwer, Beware of Diſcouragement: though p. 263thou art unconſtant and unbelieving, yet God is faithful, and he hath promiſed to make thee conſtant and faithful, or at leaſt to heal thy unconſtancy and unbelief: 2 Tim. 2.13. If we believe not, yet he abideth faithful, he cannot deny himſelf? What? if we believe not at all? that's not the meaning of it: For he gives Faith, when he intend Mercy; but if there be intermiſſions and interruptions in our Faith or at leaſt in the activity of our Faith, yet God is faithful to heal our back-ſlidings, and to love us freely, Hoſ. 14.4. And this is a great Incouragement, Gods conſtancy in Covenant, oppoſed to our fickleneſs and inconſtancy: He will ſo put his fear into our hearts, as we ſhall never utterly depart from him, Jerem. 32.40.

Thirdly, A third Diſcouragement,3. In our own weakneſs. is our own Weakneſs, as well as our own Inconſtancy: yea, were we never ſo conſtant in our reſolutions, yet how weak are we in our performances? We are weak, our enemies ſtrong, our trials many and great; and this is a great Diſcouragement to a gracious heart, that howſoever the Spirit is willing, yet the fleſh is weak, that ſhould God leave us to ourſelves, we ſhould fall away from him every day: in which reſpect, Chriſt commands us, to watch and pray, leſt we enter into temptation. Mat 26.41.

Well, be it ſo, that a Chriſtian is ſo weak on the one ſide, and his enemies ſo ſtrong on the other, yet Faith adminiſters this notable incouragement, in the ſight and ſenſe of all our enemies and greateſt infirmities. 1 Cor. 10.13. But God is faithful, who will not ſuffer you to be tempted above that which you are able to bear, but will with the temptation alſo make a way to eſcape: and ſo the weakeſt believer, if a true believer, ſhall be kept by the power of God, 1 Pet. 1.1 Pet 12 Tim. 1.12. I know in whom I have believed, and I am perſwaded that he is able to keep that which I have committed to his truſt againſt that day.

Fourthly, The fourth Diſcouragement,4. Againſt ſinful diſtempers. is a mans own p. 264ſinful Diſtempers, daily forfeiting all his Mercies. All our righteouſneſſes are as filthy rags, Iſa. 94.6. There is ſo much earthlineſs in our Spirits, ſo much vanity in our Converſation, ſo much deadneſs in our Duties, that we do enough every day to deſerve, that God ſhould ſtrip us of his grace, and caſt us out of his Preſence for ever. Well, be it ſo, there's the incouragement, Faith aſſures us, though we deſerve no better, yet Chriſt deſerved better; he hath deſerved, that God ſhould continue his love and favour to us to the end. This he hath merited, and this he prays for, That they may be kept for ever, in the Name of his heavenly Father, as many as are given him, Joh. 17.11. And this Chriſt is able to ſave to the utmoſt all thoſe that come to God by him, ſeeing he ever liveth to make interceſſion for them, Heb. 7.25.

5. Uncertainty of future Events. 1 Cor. 10.1 Cor 10The fifth Diſcouragement, is, The uncertainty of future Events. True, a believer may ſay, There hath hitherto no Temptation taken me, but ſuch as is common to man; other men have been in as bad a condition as I am in: but alas! I do not know what may befall me for time to come! It may be I may be afflicted and tempted, as never man was; It may be I may fall into ſuch ſins, as yet never any of Gods people have faln into, and it may be ſuch Judgements may befal me, as never yet befel any of Gods people; and may I not then forſake God, and God forſake me? Who can tell what may bef…l a man for the time to come? I can tell what is paſt, but who can tell what is to come? Is not this the language of the Scriptures?Eccleſ. 11.Eccl 11 Eccleſ. 11.2, 5. For thou knoweſt not what evil ſhall be upon the earth: As thou knoweſt not what is the way of the Spirit, nor how the bones do grow in the womb of her that is with childe; even ſo thou knoweſt not the works of God, who maketh all. As thou knoweſt not what is the way of the Spirit; that is, what is the way of the wind, as ſome interpret it;Joh. 3.John 3 Thou heareſt the ſound thereof, but canſt not tell whence it cometh, nor whither it goeth: Or, p. 265as others interpret it, Thou knoweſt not what is the way of the Spirit of man; that is, thou knoweſt not what are his thoughts, what is in his minde, God onelyonly is the ſearcher of the heart; the Devil himſelf cannot know the heart of man, but by ſome external expreſſions; much leſs then canſt thou know the minde of God, what God means to do with thee the next year, or the next day: which is very elegantly ſet forth by another ſimilitude, Thou knoweſt not how the bones do grow in the womb of her that is with childe; even ſo thou knoweſt not the work of God, who maketh all. Which is as much as to ſay, If thou doſt not know what ſo nearly concerns thy ſelf, thy very natural being, and that whereof thou maiſt be (under God) either the natural or material cauſe; how much leſs then canſt thou underſtand that which is more remote and ſpiritual? If thou doſt not know what is in the natural womb, for that is laid up amongſt the Secrets of God, Pſa. 139.15, 16. OnelyOnly thine eyes, ſaith David, did ſee my ſubſtance, when I was made in ſecret; How then ſhalt thou know what is in the Womb of the next year, or of the next day? for ſuch a phraſe you reade of in the Scripture, Prov. 27.1. Boaſt not thy ſelf of to morrow, for thou knoweſt not what a day may bring forth: Jam. 4.13. Go to now, ye that ſay, To day, or to morrow we will go into ſuch a City, and continue there a year, and buy and ſell, and get gain: whereas ye know not what ſhall be on the morrow: You know not what ſhall appear to come forth of the womb of the morning. Gods purpoſes from eternity, are the conceptions of all productions of Providences, that are as it were the births of ſeveral days and years. Our purpoſes oftentimes (and that without God) are falſe conceptions, they bring forth a lie: But Gods purpoſes are ever true conceptions, they never miſcarry. Prov. 19.21. There are many devices in a mans heart, but the counſel of the Lord, that ſhall ever ſtand. But alas! how ſhall I know what is the minde and counſel of God, and the p. 266way he will go in? How ſhall I know the womb of the morning? I little know what birth the next morning may travel with; what Sin, or what Judgement it may bring forth. It may be, when I ſhall ſay, Peace, peace, then may ſudden diſtreſs come upon me, as travail upon a woman with childe, that I ſhall no way eſcape. True indeed, if thou wert an unbeliever, it might be ſo; but if thou art a true believer, thou haſt a Promiſe for future Events, as thou haſt Security for what is paſt: and that, both in reſpect of ſin and affliction.

Firſt, for Sin: Whereas thou ſaiſt, It's poſſible I may fall into ſuch ſins, as may for ever make a ſeparation between God and my Soul.

I ſay, No, it is impoſſible: let this be ſpoken to thy comfort,1 Joh. 3.9.1 John 3:9 Thou ſhalt never fall into the Unpardonable ſin, becauſe the ſeed of God remains in thee; thou ſhalt never ſin that ſin unto death, 1 Joh 3.9.

2 Obj. But it may be ſome ſore Affliction may make a ſeparation, I know not how it's poſſible I ſhould hold out, in extremity of Famine, or the cruelty of the Sword, or ſome ſuch Perſecution, as it may be, was never yet invented. What do I know what is the womb of the morning?

I anſwer, There is no new thing under the Sun, Eccleſ. 1.9, 10. What ever falls out, thou haſt a Promiſe for thy Security, it ſhall not ſeparate thee from God, Rom. 8.35. nay, that very Providence is thine, and appointed for thy good. Things to come are ours, as well as preſent and paſt, 1 Cor. 3.22. Think ſeriouſly upon that golden precious Promiſe, more precious than gold that periſheth, if thou haſt but a hand of Faith to receive it; he that can receive it, let him receive it. Heb. 13.5. I will never fail thee, nor forſake thee. Come what can come, here is a Promiſe to lean upon,Luk. 16.17. Pſal. 9.10.Luke 16:17Ps 9:10 that will never fail: The heaven and earth ſhall paſs away, but my words ſhall not paſs away. Thoſe that ſeek God ſincerely, ſhall never be forſaken: Our own experience, and the experience of Gods people all the p. 267world over, in all places, and in all ages, will make good this Promiſe, They truſted in God, and were helped; Pſa. 22.4, 5.Ps 22:4Ps 22:5Thoſe called upon God, and were delivered; yea, Gods anſwers have exceeded their deſires and prayers:Eph. 3.20.Eph 3:20 and if God will never forſake us, we ſhall not …rſake him.

Obj. But you will ſay, How is this true? Gods people have complained in all ages, Why haſt thou forſaken us, Pſal. 2….1. Pſal. 77.9.Ps 2:1Ps 77:9O Lord? why haſt thou forgotten us? Were all theſe deceived? was it their ſin thus to complain? or did this complaint ſpring from the weakneſs of their Faith? Poſſibly it might be ſo in the Saints, you ſay, but it could not be ſo in Chriſt: yet Chriſt himſelf complains, My God, Mat. 27.46.Matt 27:46my God, why haſt thou forſaken me? Never did any more ſeek to God, and in that hour, when he had moſt need of help; and never did any more complain of Gods forſaking of him. And though God hath not forſaken me, I know not what he may do for time to come.

Anſ. For the clearing of this doubt,Of Gods forſaking. we ſhall propound to you ſeveral Conſiderations:

Firſt of all, there may be a forſaking in appearance. 1. In appearance onelyonly.As there may be a real forſaking, ſo there may be a forſaking in appearance; As there may be the real preſence of a thing, when it is not viſible and apparent. Many things have a real exiſtence, when they give us no manifeſt evidence of that their exiſtence: God may be really preſent, when he ſeems to be abſent. For example, the Beauty of Chriſt is real, he is altogether lovely, the faireſt of ten thouſand: but 'tis not manifeſt to the greateſt part of the world. Iſa. 53.2. He hath no form nor comelineſs, there is no beauty in him (ſay they) that we ſhould deſire him. The Comforts of a Chriſtian are real, but not always viſible; and therefore it is called, The hidden Manna, Rev. 2.17. The Soul of Man, and the Deity, are real, but not viſible. It's one of Gods Properties, to be Inviſible. The Winds have a real exiſtence, as we ſee plainly by their powerful operations: we have much ado to bear p. 268up our Sails againſt them ſometimes, and yet cannot ſee them. The Sun it ſelf is ſo viſible that it makes all things elſe viſible; and yet when it is under a Cloud, though we then ſee all other things by the light of it, yet we cannot ſee the Sun it ſelf. As in Paul's dangerous voyage, neither Sun nor Star appeared for many days together, Acts 27 20. The rich Mines of Silver and Gold, and the ſtreams of precious Rivers, they run ſometimes under the earth many miles, and no eye takes notice of them. How near was Hagars Well of Water,Gen: 21.19. and yet ſhe ſaw it not, till God had opened her eyes? Peter was really delivered out of Priſon by the Angel, but for a good while together, while he looked upon Creatures, he thought it had not been true, but that he had ſeen a Viſion, or Repreſentation of ſuch a matter, Acts 12.9. The Mountain where Eliſha ſtood, was full of Horſes and Chariots, but his Servant ſaw no ſuch matter, till he was faint to pray, Lord open his eyes, that he may ſee, 2 King. 6.17. And doubtleſs it is thus in Spiritual reſpects. There may be many ſtrong influences from God upon the Souls of his Servants, which they perceive not; many eminent ſupports in their trials, which they take no notice of: They take notice of the hand that caſt them down, but they do not take notice of the hand that holds them up. Job took notice of Gods afflicting hand, but he did not take ſo much notice of Gods ſupporting hand, till the affliction was over. And ſo David, Pſa. 31.22. I ſaid, I am cut off from before thine eyes. He ſpeaks like a man forſaken of God: but what follows? Nevertheleſs, thou heardeſt the voice of my ſupplications, when I cried unto thee. Obſerve, God was nearer than he was aware of. As Jacob ſaid of his ſolitary journey to Padan-Aram, Surely the Lord is in this place, and I knew it not, Gen. 28.16. God is nearer to his Servants many times, than they are aware of: ſo as they may ſay with Job, Job 9.11. Lo, he goeth by me, and I ſee him not; he paſſeth on alſo, but I perceive him not. The poor childe p. 269crieth after the Mother, What ſhall I do for my Mother! Oh my Mother, my Mother, what ſhall I do for my Mother! And it may be the Mother ſtands behinde the back of the childe, onelyonly ſhe hides herſelf, to try the affection of the childe: So the poor Soul cries after God and complains, Oh my Father, my Father! where is my heavenly Father! Hath he forgotten to be gracious?Pſal. 77.9.Ps 77:9 Hath he ſhut up his loving kindneſs in diſpleaſure? when God is nearer than they think for,Zech. 12. Rom. 8.Zech 12Rom 8 ſhining upon them in a Spirit of grace and ſupplications, with ſighs and groans that cannot be uttered. Thus the gracious woman Mary Magdalen, ſhe ſeeks after Chriſt, ſhe enquires, ſhe cries after him, and weeps, My dear Saviour, my dear Lord and Maſter, he is taken out of the Sepulchre,Ioh. 16.20.John 16:20 and I know not where they have laid him. Thus ſhe complains to the Diſciples, and thus ſhe complains to the Angels, when Chriſt ſtood at her very back, and over-heard all: nay, when ſhe turned her about, and ſaw him, yet at firſt ſhe did not know him; nay, when he ſpake to her, and ſhe to him, yet ſhe knew him not, but thought he had been the Gardiner, Joh. 20.11. Thus it is with many a gracious Soul though God ſpeaks home to their hearts in his Word, and they ſpeak to him by prayer, and they cannot ſay, but the Spirit helps their infirmities; yet they complain for want of his Preſence, as if there were nothing of God in them.

Obj. But are all ſuch complaints of Gods people meer miſtakes? Did they not complain upon good ground? Pſal. 44.9. Thou haſt caſt us off, and goeſt not forth with our Armies.

Anſ. Therefore by propounding a ſecond Conſideration, That there are many times real forſakings by God,2. In temporal reſpects onelyonly. and not imaginary onelyonly: but then 'tis rather in Temporal, than Spiritual reſpects. For look as on the one ſide Gods influence may be great in Temporals, when he dries up the ſtreams of ſpecial Mercies; men may have fat bodies, and fat eſtates, whilſt they have lean Souls: ſo on the other p. 270ſide, Gods influence may be great in Spirituals, when he dries up the ſtreams of Temporal Mercies. Gods people may have thriving Souls, when they have leaſt eſtates in the world. Jam. 2.5, 6. Hearken, my beloved brethren, hath not God choſen the poor of this world rich in faith? Yea, but yet ſometimes in a temptation they are ready to complain of Gods forſaking of them, if he do but forſake them in ſome outward and temporal reſpect: They are ready to reaſon as Gideon did, Judg. 6.13. when the Angel ſaid, The Lord is with thee, thou mighty man of valour: Ah! ſaith Gideon, if the Lord be with us, why then is all this befaln us? Hath not the Lord forſaken us, whilſt he gives us up into the hands of the Midianites? So reaſon another ſort, The Lord hath forſaken me, or elſe I ſhould never be ſo poor! Surely the Lord hath forſaken me, ſaith another, or elſe I ſhould never be thus bowed down with continual ſickneſs. Surely the Lord hath forſaken me, ſaith another, or elſe I ſhould never be ſo friendleſs; Lovers and friends haſt thou put far from me, and mine acquaintance into darkneſs. And this was Jobs argument, he confeſſes God was ſometimes gracious to him, but now he looks at him as an enemy: And why ſo? becauſe he was under his afflicting hand; he had ſtript him of outward Mercies, Job 13.24. And this was Naomi's argument, Ruth 1.20. ſhe ſaid to her Neighbors, Call me not Naomi, but call me Mara, for the Lord hath dealt very bitterly with me: I went out full, but the Lord hath brought me home again empty. But what though ſhe came home empty of temporal bleſſings, ſo long as ſhe came home full of ſpiritual grace? ſhe had little cauſe to complain of hard dealing on Gods part. But I ſay, Gods people are apt to complain in cauſe of Temptation, if God do but withdraw himſelf in ſome particular and temporal reſpects, they are ready to ſay out, God hath wholly and utterly forſaken them in all reſpects.

Obj. But will God onelyonly forſake his people in temporal p. 271good things, and not in ſpirituals alſo? May not the Ordinances be taken from them, or they from the Ordinances? as doubtleſs many of Gods faithful ones were, when they were baniſhed into Babylon.

Anſ. I anſwer therefore,3. Gods forſaking in ſpirituals, viz. Means. God ſometimes forſakes his people in ſpiritual good things; but then it is rather in outward spiritual good things, than in thoſe that are inward. 'Tis true, God took his Ordinances from his people, when he removed them into Babylon; but he did not take away his Spiritual, nor his gracious Preſence from ſuch as were faithful. It is a Promiſe God makes to ſuch as were baniſhed from the Sanctuary, Ezek. 11.16. Although I have caſt them far off amongſt the heathen; and although I have ſcattered them amongſt the countries, yet will I be to them a little Sanctuary in the countries where they ſhall come. As if God ſhould have ſaid, Though they want the ordinary Sanctuary, and the ordinary means of Teaching, yet I will be a Sanctuary to them my ſelf, and teach them by my Spirit: they ſhall not want inward Spiritual Mercies, though they want the outward Means of Grace.

Obj. But doth God forſake his people in outward Spiritual Mercies,4. Forſaking in ſpiritual comforts, not grace and doth he not forſake them in thoſe that are inward alſo? Why elſe do they ſo much complain of their Souls and Spirits, Pſal. 77.3. I complained, and my Spirit was overwhelmed.

Anſ. Therefore he may alſo forſake in regard of inward Spiritual Mercies; but then, it is more in their inward Spiritual Comforts, than in Spiritual Graces. Some Chriſtians indeed have more Comforts, but leſs Graces, as in the day of their firſt eſpouſals to Jeſus Chriſt: for that is a time of love and rejoycing, Jer. 2.2. I remember, ſaith God, the love of thine espouſals. But ſome Chriſtians have more Graces, and leſs Comfort, as ſtrong grown Chriſtians,Heb. 2.Heb 2 whom the Captain of their Salvation puts upon hard ſervices, for the trial of their Chriſtian fortitude. Pſal. p. 27244.17. All this is come upon us, yet have we not forgotten thee, neither have we dealt falſly in the Covenant: our heart is not turned back, neither have our ſteps turned from thy way, though thou haſt ſore broken us in the place of dragons, and covered us with the ſhadow of death. Indeed, the face of Dragons, and the face of Death, was very terrible; but yet the hiding of Gods lovely face, was much more terrible, ver. 24. But yet for all that, though God did with-hold their Spiritual Comforts, yet he did not with-hold their Spiritual Graces; for they had never more ſtrength of grace, than when they were able to grapple with Dragons, and with Death it ſelf.

Obj. But doth God forſake his people in reſpect of Spiritual Comforts? Is it not ſaid, That ſuch as have the Comforter once, he ſhall abide with them for ever, Joh. 14.16. If that be ſo, why then ſhould any believer be dejected? Therefore I fear I never had true comfort.

Simile. Anſw. That's true, the Comforter abides for ever, but not in the Act of Comforting, John 16.7, 8. I will ſend the Comforter to you, ſaith Chriſt: What then? Muſt they expect nothing but comfort, ſo ſoon as ever the Spirit is come? No, there is an act of Conviction from the Spirit in the firſt place,Note. When he is come, he will convince the world of ſin. The office of the Spirit, is to empty us of our ſelves, to humble us, and to convince us, as well as comfort us: All theſe are acts of the Comforting Spirit, though not acts of Comfort. They are all ſuch acts as tend to comfort, and are conducible to that end. As ſearching the Wound by the Chirurgeon, and ſtirring the humours by the Phyſician, are conducible to the act of healing, though they are troubleſome and painful for the preſent. Neither doth God always forſake his people, at ſuch times as he doth withdraw their Spiritual comforts.Note. Did God forſake Chriſt upon the Croſs? or doth he forſake Chriſtians in their mourning p. 273condition? No, ſurely, he is moſt in them oftentimes by the graces of his Spirit, when he is leaſt in them by the comforts of it.

Obj. But doth not God forſake his people in their Graces, as well as in their Comforts? and do not Gods people complain for want of grace, as well as for want of comfort? Doth not David pray, Pſal. 51. Take not thy holy Spirit from me; as well as Reſtore to me the joy of thy Salvation. The reſolving of this doubt is needful, for the better clearing of the Life of Perſeverance, and for the better incouragement againſt all diſcouragements of this nature, concerning Gods forſaking of us, or our forſaking of him.

Anſ. I anſwer therefore,5. Forſaking in graces not abſolutely neceſſary. God may withdraw from his people ſuch graces as are called acceſſory graces, but not ſuch graces as are abſolutely neceſſary. We call ſuch graces neceſſary, as tend to the very being of a Chriſtian, and without which he is no Chriſtian at all; as Faith in Jeſus Chriſt, and ſo Juſtification, and the Spirit of Adoption: In theſe God will never forſake his people, 1 Joh 3.9. Now acceſſory graces, we call ſuch as are added to theſe, for the well-being of a Chriſtian, without which, he cannot ſo well act his part, as otherwiſe he might do. As for example: Though a Chriſtian have Faith, and the Spirit of Adoption in ſome meaſure, yet he cannot ſo well diſcharge his duty, unleſs he be zealous in believing, zealous in praying, zealous in preaching: But now in theſe, ſometimes God doth forſake his people, when his people for ſake him, by falling from their firſt love, and from their firſt degree of zeal, Gal. 4.15. But God doth never forſake his people ſo far, as to ſuffer them to fall altogether from thoſe neceſſary graces, which tend to the very being of a Chriſtian. A man indeed may loſe Aptitudinem ad Regnum, but not Jus ad Regnum; he may loſe his fitneſs for his preſent entrance into the heavenly Kingdom; his Lamp may want ſome trimming, but he can never loſe his p. 274right to the Kingdom, becauſe at the worſt he hath ſome oil in his Lamp: Juſtification, and Adoption, and the Spirit of Regeneration abide for ever. Theſe graces neceſſary to Salvation, ſhall never be taken away.

Thus you may ſee, in how many reſpects God may be ſaid to forſake his people, and how not.

Obj. Love is a neceſſary grace, and yet may be loſt, Rev. 2.4. Therefore to all theſe Conſiderations, we ſhall adde one more, that is this, All theſe forſakings we have ſpoken of, are but

Anſ. All forſaking, but gradual & momen…any.Firſt, Gradual, in reſpect of their Meaſure.

Secondly, Momentany, in reſpect of their Duration; which we ground upon that place, Iſa. 54.7, 8. For a ſmall moment have I forſaken thee, but with great mercies will I gather thee: In a little wrath I hid my ſelf from thee for a moment, but with everlaſting kindneſs will I have mercy on thee, ſaith the Lord thy Redeemer.

Q. But why is it ſaid, God hath forſaken his people in a little wrath, and for a moment?

Anſ. In a little wrath, becauſe he ſuffers not his whole diſpleaſure to ariſe, he forſakes them not totally, therefore in a little comparatively.

1. Compared with their deſerts, Ezra 9.13. Thou haſt puniſhed us leſs than our iniquities deſerve. It was little in regard of our deſerts.

2. And ſecondly, little in regard of others. Others ſhall ſuck out the dregs of that Cup, whereof they ſhall but ſip, to let them but taſte what they have eſcaped by the ſufferings of Chriſt.

Secondly, For a moment, becauſe not finally; as not totally, ſo not finally. What are the ſufferings of Gods people upon earth, to the ſuffering of his enemies in hell? Alas! they are but momentany, if compared with their joys in heaven, not worth the ſpeaking of: Theſe light p. 275afflictions, that are but for a moment, Rom. 8.18. 2 Cor. 4.17.Rom 8:182 Cor 4:17work for us a far more excelling and eternal weight of glory.

Obj. But why doth God forſake his people ſo far as we have heard, though it be but by trials temporally? It may ſeem to be a great interruption to the Life of their Conſolation.

Anſ. No, it is for the good of his people, and not for their hurt. Indeed he doth it in much compaſſion to their Souls.

Q. But you may ſay, What good is it to their Souls?

Anſ. Much every way, becauſe it prevents a world of evils:

1. For God forſakes us, that we may not forſake God. Reaſons of Gods forſaking.As the Mother leaves the childe for a time, and hides her ſelf, when ſhe is about to go into a Fair or Market,1. 1. For prevention of evil. that the childe may cry after her, and cleave the faſter to her all the day after: whereas otherwiſe, ſhe may loſe it in a crowd. Thus God forſakes his people for a time, that they may not forſake him for ever. Experience ſometimes of Gods withdrawing himſelf, doth teach Gods people, That they cannot live without him, had they Mountains of Wealth, of Honour, of Natural Strength to live upon. Pſal. 30.6. I ſaid in my prosperity, I ſhall never be moved; Thou Lord, by thy favour, haſt made my Mountain to ſtand ſtrong: What follows? Thou didſt turn thy face from me, and I was troubled: And what of that? Why, then I cried to thee, O Lord, and unto thee, Lord, I made my ſupplication. Then he cries after God again and again, and cleaves faſter to him, than ever he did before.

2. God forſakes us, that he himſelf may not forſake us; he forſakes us one way, that he may not forſake us another; he forſakes us in leſſer matters, that he may not forſake us in greater: And it is the end that is all in all, and that gives denomination in every action. Therefore Gods p. 276forſaking, upon the matter, is no forſaking; nay, all the withdrawings of himſelf, tend to the clearer manifeſtation of himſelf. Indeed, Saul gave Michal his daughter to David, that ſhe might be a ſnare to him: But God will not give his ſervants ſome things, leſt they ſhould be a ſnare to them: He denies them their deſires, and ſo far he forſakes them; he forſakes them in appearance, that he may not forſake them indeed; he forſakes in Temporal things, that he may not forſake them in Spirituals; he forſakes them in their Comforts, that he may not forſake them in their Graces; he forſakes them in their acceſſory graces, that he may not forſake them in neceſſary graces: and to conclude, he forſakes them in a little wrath, and for a little time, that he may not forſake them wholly, and for ever. Therefore God leaſt of all forſakes his people, when he forſakes them.

2. For confirmation of good.As it prevents evil, ſo it confirms Gods people in that which is good; it quickens and ſtrengthens their graces.

1. Their Confidence in God, and their Diffidence in themſelves. Chriſt left Peter for a time to truſt to himſelf; but after that Peter had ſuch experience of his own weakneſs, he will never more boaſt, that he loves Chriſt more than all the world beſides. It is well, if I can ſay in Gods ſtrength,Ioh. 20.John 20 Lord, thou knoweſt all things, thou knoweſt that I love thee.

2. Self-abhorrence; loving of our ſelves, we are apt to make our ſelves our own Gods, to ſet our Reaſon above his Word, and our Wills above his Will: Therefore there is no way for God to ſet up himſelf in us but to pull down our ſelves in our ſelves, and that's by his withdrawing.

3. Crying after God, and longing for his Preſence, Hoſ. 5. laſt. When God hides himſelf, his people will ſeek him early. In this life, one while God hides himſelf, anoother while he manifeſts himſelf, and his hiding prepares for manifeſtation. Whilſt we are in the body, we are not p. 277fit for conſtant manifeſtations of God to our Souls. In Heaven, there ſhall be perpetual light, and no night; but in this life, in Spiritual reſpects, there is a mixture of day and night, Zech. 14.7. But it ſhall be one day, which ſhall be known to the Lord, not day nor night, neither perfect day, nor perfect night, that we may long and cry after God.

4. A cleaving cloſer to God. When Chriſt had withdrawn himſelf, and the Spouſe had hold on him again, ſhe held him faſter than ever before, Cant. 3.4. I held him, and would not let him go.

5. A clearing of God. Oh, ſays a Soul, if God forſake me, it is juſt; for I have forſaken him days without number. Thus David clears God, when he forſook him, Pſal. 51.4. that thou mighteſt be juſt when thou ſpeakeſt, and clear when thou judgeſt. Therefore, though God forſake his people in ſome ſenſe, yet in the main, he never forſakes them; and if he never forſake us, we ſhall never forſake him: and this is great incouragement, againſt the greateſt diſcouragements we can meet with in our Chriſtian courſe.

Thus have you heard how the juſt lives by Faith the Life of Conſervation.