66 but fincerely profefs what they believe concerning Chrift; yet this is not that true faith eminently fo called, "which knoweth the grace of God in truth," Col. i. 6. and which alone conftitutes the true difciples of Chrift, John viii. 31. or in fine, those who trample under foot the blood of the covenant by which they were fanctified," Heb. x. 29. For if that fanctification is to be referred to thofe profane men (which yet is not neceflary, as we have elsewhere fhewn), it is altogether to be understood of a federal, a facramental; and an external fanctification, fuch as is alfo found in the dogs and fwine mentioned by Peter. It was proper to premise these things concerning the genuine object of a gracious confervation, because by this very means, we obviate many objections of adverfaries, arifing from the improper manner of handling this fubject. V. It is true, elect believers confidered in themselves, and in their internal principles are weak, and may fall away; nor are they alone fufficent to furmount the affaults of the world and the devil. Indwelling fin "which easily befets them," Heb. xii. 1. ftill refides in their members. 66 They are often tempted by the flattering lufts of the flesh," Gal. v. 17. The very habits of engrafted graces are exceedingly imperfect in this life; and frequently fome degrees of floth and drow finefs fteals even upon the wife virgins and the chafte spouse of Chrift, Mat. xxv. 3. Cant. v. 2. while the devil that cunning and powerful enemy, watcheth thefe opportunities of acting, that he might eafily bring them under his power were they left to themselves alone. The perfeverance therefore of thofe, who are fo weak in themfelves, is owing partly to the internal principle of immortal life, which God has gracioufly beftowed upon them; and partly to the external fuperadded divine protection, guardianship, and support, which the immutability of the divine covenant caufes to be perpetually, though not equally prefent with them. VI. That which God preferves in his people is the the effence of the fpiritual life, and the habits of the Chriftian graces. For as to the acts, we really own it to be poffible, that a true believer may gradually fink to fo torpid a ftate, in which the activity of that excellent life may feem almost to cease, and himfelf to be like trees almoft killed by a long and fevere winter. For the church of God has alfo its alternate changes of winter and of fummer, Cant. ii. 11. Nor is that remarkable prophecy, Jer. xvii. 8. any objection to this affertion which experience has fo often proved, "He fhall be as a tree planted by the waters, and that fpreadeth out her roots by the river, and fhall not fee when heat cometh, but her leaf fhall be green, and shall VOL. II. H not rot be careful in the year of drought, neither fhall cease froni yielding fruit." For that promife is not univerfal, nor the lot of all believers in whatever fpiritual ftate they may be, feeing it is certain they are fometimes like a bruifed reed, Ifa. xlii. 3. which certainly differs very much from fuch a fruitful tree. Neither by heat, and withholding of rain, is here understood spiritual drynefs, arifing from reftraining that myftical influence which is the caufe of vigour in believers; for on the contrary, the abundance of that influence is fuppofed when this tree is faid to be planted by the waters and to spread out her roots by the river : whereby he intimated, that it is not without the watering of the ftream that waflies it, from which the root may draw its juice and fap. The words therefore of God in Jeremiah contain a defcription of a believer, who being filled with the grace of the Spirit of God, brings forth the fruits of righteoufnefs moft abundantly, in the midst of adverfities, and in the want of external things. VII. We add, that it is poffible, a fanctified perfon may be guilty of fome acts, which are directly oppofite to fpiritual life, and to the habits of Christian graces. And experience, as well as fcripture has proved, that the moft eminent men of God have frequently fallen into grievous and atrocious fins; by which they not only deferve to be entirely deferted of God, difinherited and fpiritual death; but also actually very much grieve the Spirit of grace, wound the fpiritual life, and very greatly diminish the affurance of faith: nay would entirely ftiHe the principle of life, unless their guilt being taken away by the blood of Chrift, his quickening Spirit graciously prevented this thir mortal efficacy. VIII. Nor do we difown, that habits themfelves, as to the facility and readinefs of acting, are fometimes impaired, and fpiritual life itself fometimes undergoes fo violent a fainting fit, as to feem to be just at the point of death. This is thought by fome practical writers to have been the cafe of Heman, when he complained, Pf. lxxxviii. 15. "I am afflicted and ready to die from my youth up: while I fuffer thy terrors, I am diftracted." IX. When we therefore fpeak of confervation, we mean that God fo continues to cherish, by his gracious influence, the principle of spiritual life once ingrafted, and the habits of Chriftian graces once beftowed, that though they may be many ways fhaken by various temptations, and fometimes by very grievous fins, yet they are never quite extinguifhed; but afterwards refuming ftrength, and renewing faith and repentance, they they fhall at last triumph over all their enemies, and continue Hedfaft unto death. X. Neither do we affent to thofe, who teach, that the fal vation of the elect is fo fecured, that death fhall not come upon them, while they are deftitute of faith; yet they think that the fpiritual life is fometimes quite deftroyed, but may afterwards be reftored by fome new and fingular act of the grace of God; fo that they admit a total defect of spiritual life fometimes in the regenerate, but deny equally with us a final. They are indeed to be commended, in that they refuse not the certainty of the falvation of the elect; but are to be blamed, in that they would overthrow the ftability of faith. XI. The abfurdity of this opinion, not to mention other. things, appears from this, that thould the believer wholly apoftatile from his faith, he would then no longer have any intereft in Christ, to whom we are united by faith alone, would be brought under the power of the devil, become his child, and be entirely excluded the communion of God for that time: which would be effects and indications of the grievous wrath of God towards the believer under the guilt of great wickednefs. But now if the wrath of God could be fo great towards his children, while as yet believers, as to deprive them of the faith and right of children; I would atk, after they fhall be altogether wicked and enflaved to the devil, what fhall. bring them again into favour, that being anew adopted and reftored, they may obtain the gift of faith? For if he thall be fo offended with his own children, as, for their condign' punishment, to deprive them of life, and feclude them wholly from the communion of the Lord Jefus, in whom alone he can be reconciled (which yet is not at all fuitable to the goodnefs and clemency of our heavenly Father) there can be. no reafon given, why he fhould again receive them into his favour, when they are neither reformed, nor yet lament their paft fins, which they cannot do without the preventing grace, of God. For on that account could they, who are thus difinherited, be received into favour? No probable cause can be aligned, but the fatisfaction and intercefion of Chrift. But if that can procure the restoration of thofe who are already caft out of their Father's houfe, difinherited, and enflaved to the devil; fhall it not rather procure that they whofe fin is doned, fhall never be ejected, difinherited, or brought under the power of the devil, but rather be corrected in nieafure by their most gracious Father according to their fault? This is much more probable, and far more becoming God. par XII. The whole adorable TRINITY concurs to that conferva tion of believers above defcribed. The FATHER has, by a fure and immutable decree, predeftinated them to eternal falvation, which we proved at large, chap. 4. Sect. 14. feq. But they cannot obtain falvation, unless they perfevere in faith and holinfs. Neither can they perfevere unless the are fupported by the power of God. Hence Chrift himself infers the impoffibility of the feduction of the elect, from their election, Mat. xxiv. 24. "They fhall fhew great figns and wonders, in fo much that (if it were poffible) they fhall deceive the very elect." It is plain, that the Lord Jefus there treats of the elect after their calling, and being brought to the knowledge of the truth: and fpeaks, not of any feduction whatever, but of that which is total and final; whereby, having forfaken Christ, they gave credit to the moft falfe and lying deceivers. He, moreover, foretels, that fuch would be the efficacy of thofe falfe prophets to deceive, that they would not only feduce thofe, who at leaft make fome flight attempts after faith, but impofe on the very elect, if (as it is not) the power of any feduction was fo great, as to overthrow the faith of fuch. But that those words, if it were poffible, intimate a real impoffibility from the fuppofition of the divine decree, is evident from this, because if it was poffible for any of the elect to be feduced, which our adverfaries fuppofe; it would alfo happen, according to our Lord's expreffion, that fome of the elect might be actually deceived by the falfe prophets; which is contrary both to the intention of Chrift, to experience, and all found reafoning. XIII. Yat our adverfaries infift and pretend that the phrafe, if it were" fible, does not always denote an abfolute impoffi bility, but often the difficulty of doing a thing; and bring, for. that purpose, various places of fcripture; as Acts xx. 16. where Paul is faid to have hafted, "IF IT WERE POSSIBLE for him to be at Jerufalem the day of penticoft." Rom. xii. 18. "IF IT BE POSSIBLE, as much as lieth in you, live peaceably with all men." Gla. iv. 15. "I bear you record, that, IF IT HAD BEEN POSSIBLE, ye would have plucked out your eyes, and have given them to me." Mat. xxvi. 39, "O my Father, IF IT BE POSSIBLE, let this cup país from me." XIV. But the anfwer is at hand; 1ft, If the thing fpoken of fhould really happen, then the expreffion if it be poffible, would denote, the great difficulty of executing the fame; if it fhould not, its real impoffibility is then intended. Paul was in doubt, whether it was poffible for him, at fo great a diftance, to be at Jerufalem on the feaft day: which was very difficult, nay impoflible, unless he made more than ordinary expedition. It is impoffible impoffible, confidering the great perverfenefs of mankind, to live always in peace with all men. It was impoffible for the Galatians, to pulck out their own eyes and give them to Paul, that they might beome his, and be of fervice to him. They could not do it, without fuppofing them out of their fenfes, thus with out advantage to any, to exercife fuch an act of cruelty on their own body; and without fuppofing Paul to be out of his mind, who, for his own honour, would permit and commend it. In fine, it was impoffible for that cup to pafs from Chrift, without his drinking it. Impoffible, I fay, not abfolutely, in which fenfe Chrift fays, O my Father, all things are poffible to thee;" but from the fuppofition of the divine decree, the furetyfhip he had undertaken, the prophecies and types by which he was foretold and perfigured. For, Chrift was to make fatisfaction to the utmost farthing. Which fatisfaction is represented by his drinking the cup. 2dly, Should we grant our adversaries, what they ftrenuously contentd for, that impoffible, fometimes denotes what is difficult; and poffible, what is ealy; yet that sense would not fuit this paffage. For, fhould any transform our Saviour's words, thus: "They will fhew figns and wonders, fo as to deceive (if it might be eafily done), the elect themfelves;" he would render that moft wife fentence impertinent and foolish. XV. Secondly, the Father gave believers to Chrift, John xvii. 6. for his inheritance, and as the reward and price of his labour, Pfa. ii. 8. But the Father will neither fuffer the inheritance of his only begotten Son to be alienated, nor him to lose his purchafe. Chrift was fecure as to this, when he faid, Isa. xlix. 4. Surely my judgment is with the Lord, and my work with my God:" and, John, x. 29. "My Father which gave them me, is greater than all, and none is able to pluck them out of my Father's hands" that is, neither Satan, nor the world, nor the flesh, which three are the enemies of Chrift's theep, fhall ever have fo much power, as to make them unwilling to abide under the faving protection of the Father: for, they cannot be pulled away against their will. This violent taking them away confifts in the alone change of the will. Whence it appears, that these perfons trifle in a matter of ferious importance, who would have this condition understood, viz. unlefs they willingly depart from God. For, the tendency of Chrift's difcourfe is to affure believers, that their enemies fhall never be able to make them foolishly fteal away from God. from God. We are to attend to Chrift's manner of arguing, which runs thus: "I give life to my fheep, nor fhall they ever perish, because none can pluck them out of mine, or my Father's hands." But if our adver |