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counsel of God, not only to fome external communion of a national covenant, Deut. viii. 6. but to an internal glory, Eph. i. 4, 5. They are REDEEMED by Chrift: not only bought by that mafter of a family, who obtains very great, tho' only common benefits for fome, and takes them into his family in the capacity of fervants; who, in that great house, are at length found to be "veffels to dishonour," 2 Tim. ii. 20. of whom Peter speaks, 2 Pet. ii. 1. but alfo redeemed from the bondage of fin, by the precious blood of Christ the Lord, 1 Pet. i. 18. 19. They are REGENERATED; who have not only acquired a name to live, whereby they impofe on themselves and others, by fome external actions, which refemble the fpiritual life, Rev. iii. 1. but who have a prinicple of fpiritual life implanted in them by the Spirit of life which is in Chrift, Rom. viii. 2. They are FAITHFUL, or believers having not only that faith which confists in a bare affent, nor that called temporary by our Lord, and having no root; but that which is unfeigned, 1 Tim. i. 5. which influences the whole foul, and, being rooted in Chrift, brings forth the fruits of holiness. They are SANCTIFIED, not only by a federal holiness, which gives a right to the facraments in the visible church, 1 Cor. vii 14. nor by that external holinefs, whereby one has "efcaped the pollutions of the world through the knowledge of the Lord and Saviour Jefus Christ," 2 Pet. ii. 20. while yet they ftill retain ther nafty cannine and fwinifh nature, v. 22. but by a true and thorough holiness, whereby righteousness and true holinefs, are brought into the foul, Eph. iv. 24.

IV. All these things are to be well obferved, leaft any one fhould object to us, that either the covenant-breaking Ifraelites, who were really chofen to the communion of an external covenant, but distinguished from those who were elected to glory, Rom. xi. 7." or the falfe prophets who deny the mafter who bought them," and who are far different from thofe, whom not the mafter, but the Lord not only bought for any kind of benefits, but redeemed by his precious blood, 1 Pet. i. 18. " or those branches of Chrift, who abide not in him, but are caft forth and withered," John xv. 6. For though they may be faid to have been in Chrift, as to the knowledge and profeffion of him, and the external communion with the church, the myftical body of Chrift, and in fo far with Chrift himself; yet they were al ways without the quickening communion of Christ, and the nourishment of his vivifying Spirit, or thofe temporary believers mentioned Mat. xiii. 21. whofe faith, though it may be faid in a sense to be true, because by a mask of a feigned profeffion they do not counterfeit what they have not in their heart,

but

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 neceffary, 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 premife thefe 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. 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 drowfinefs fteals even upon the wife virgins and the chaste spouse of Chrift, Mat. xxv. 5. 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 graciously beftowed upon them; and partly to the external fuperadded divine protection, guardianfhip, and fupport, which the immutability of the divine covenant causes 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 ceafe, 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 so often proved, " He shall be as a tree planted by the wa ters, and that fpreadeth out her roots by the river, and fhall not fee when heat cometh, but her leaf shall be green, and shall VOL. II. not

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not be careful in the year of drought, neither shall cease from 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 fpiritual 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 washes 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 righteousness most abundantly, in the midst of adverfities, and in the want of external things.

VII. We add, that it is poffible, a fanctified person may be guilty of fome acts, which are directly oppofite to spiritual life, and to the habits of Chriftian 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 deserted 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 ftifle the principle of life, unlefs their guilt being taken away by the blood of Chrift, his quickening Spirit gracioufly prevented this thir mortal efficacy.

VIII. Nor do we difown, that habits themselves, 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 distracted."

IX. When we therefore fpeak of confervation, we mean that God fo continues to cherifh, by his gracious influence, the principle of spiritual life once ingrafted, and the habits of Christian 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 shall at last triumph over all their enemies, and continue ftedfaft unto death.

X. Neither do we affent to those, 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 spiritual life is fometimes quite deftroyed, but may afterwards be restored by fome new and fingular act of the grace of God; fo that they admit a total defect of fpiritual life sometimes 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 apoftatife from his faith, he would then no longer have any intereft in Chrift, 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 wicked nefs. 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 afk, after they fhalt. be altogether wicked and enslaved 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 fhall 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 past 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 caufe can be afligned, but the fatisfaction and interceffion of Christ. But if that can procure the restoration of those 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 pardoned, fhall never be ejected, difinherited, or brought under the power of the devil, but rather be corrected in measure by their most gracious Father according to their fault? This is much more probable, and far more becoming God.

XII. The whole adorable TRINITY concurs to that conferva

tion of believers above defcribed. The FATHER has, by a fure and immutable decree, predestinated 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 supported 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 Chrift, they gave credit to the most 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 least 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 impoflibility 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 Christ, to experience, and all found reasoning.

XIII. Yet our adverfaries infift and pretend that the phrafe, if it were poffible, does not always denote an abfolute impoffibility, 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. iy. 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 pass from me.

XIV. But the answer is at hand; 1ft, If the thing spoken of fhould really happen, then the expreflion 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 so great a distance, to be at Jerufalem on the feast day which was very difficult, nay impoffible, unless he made more than ordinary expedition. It is

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impoffible