Chapter 8. The Second Argument with Which the Exhortation Is Pressed, Drawn from the Assured Victory Which Shall Crown the Soul's Conflict in This Armor

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WE come now to the second Argument the Apostle useth, further to presse the exhortation; and that is taken from the glorious victory, which hovers over the heads of believers while in the fight, and shall surely crown them in the end; this is held forth in these words, And having done all, to stand. The phrase is short, but full.

SECT. I.

First observe, Heaven is not won with good words and a fair Profession; Having done all. The doing Christian is the man that shall stand, when the empty boaster of his faith shall fall. The great talkers of Religion are oft the least doers. His Religion is in vaine, whose Profession brings not letters testimonial from a holy life. Sacrifice without obedience is Sacriledge. Such rob God of that which he makes most account of. A great Captain once smote one of his souldiers for railing at his enemy, saying, that he called him not to raile on him, but to fight against him and kill him. 'Tis not crying out upon the devil, and declaiming against sin in prayer or discourse, but fighting and mortifying it that God looks chiefly upon; such a one else does but beat the aire; there are no marks to be seen on his flesh and unmortified lusts that he has fought. Paul was in earnest, he left a witnesse upon his body, made black and blew with stroaks of mortification. It was not a little vapouring in sight of the Philistines that got David his wife, but shedding their blood: And is it so small a matter to be son to the King of Heaven, that you thinkest to obtain it, without giving a real proof of your zeal for God, and hatred to sin? Not a forgetful hearer, but a doer of the work; this man (says the Apostle) shall be blessed in his deed, James 1:25. Mark, not by his deed, but in his deed; he shall meet blessednesse in that way of obedience he walks in. The empty Professour disappoints others, who seeing his leaves, expect fruit, but finde none; and at last he disappoints himself; he thinks to reach heaven, but shall misse of it. Tertullian speaks of some that think, Satìs Deum habere, si corde & animo suspiciatur, licèt actu minus fiat: God has enough (they think) if he be feared and reverenced in their hearts, though in their actions they show it not so much: and therefore they can sin, and believe in God, and feare him never the worse: This (says he) is to play the Adulteresse, and yet be chaste, to prepare poison for ones father, and yet be dutiful; but let such know, (says the same father) that if they can sin and believe, God will pardon them with a contradiction also; he'll forgive them, but they shall be turn'd into hell for all that. As ever you would stand at last, look you be found doing the work your Lord has left you to make up, and trust not to lying words, as the Prophet speaks, Jer. 7.

SECT. II.

Secondly, Observe, that such is the mercy of God in Christ to his children, that he accepts their weak endeavours, (joyn'd with sincerity and perseverance in his service) as if they were full obedience, and therefore they are here said to have done all. O who would not serve such a Lord! you hear servants sometimes complain of their Masters to be so rigid and strict, that they can never please them, no, not when they do their utmost: But this cannot be charged upon God. Be but so faithful as to do your best, and God is so gracious that he will pardon your worst. David knew this Gospel-indulgence, when he said, Then shall I not be ashamed when I have respect to all your Commandments, Psalms 119:6. [illegible], when my eye is to all your Commandments. The Traveller has his eye on or towards the place he is going, though he be yet short of it; there he would be, and is putting on all he can to reach it; So stands the Saints heart to all the Commands of God, he presses on to come nearer and nearer to full obedience: such a soul shall never be put to shame. But wo to those that cover their sloth with the name of infirmity, yea, that spend their zeal and strength in the pursuit of the world or their lusts, and then think to make all up when charg'd therwith. That it is their infirmity, and they can serve God no better. These do by God as those two did by their Prince, (Francis the first of France) who cut off their right hand one for another, and then made it an excuse they were lame, and so could not serve in his Galleys, for which they were sent to the Gallowes. Thus many will be found at last to have disabled themselves, by refusing that help the Spirit has offered to them, yea, wasted what they had given them, and so shall be rewarded for hypocrites as they are. God knows how to distinguish between the sincerity of a Saint in the midst of his infirmities, and the shifts of a false heart. But we will wave these, and briefly speak to four points which lie clear in the words.

First, here is the necessity of perseverance. Having done all.

2ly, here is the necessity of divine Armour, to persevere til we have done al. Wherfore else bids he them take this armour for this end, if they could do it without?

Thirdly, here is the certainty of persevering and overcoming at last, if clad with this Armour, else it were small encouragement to bid them take that Armour which would not surely defend them.

Fourthly, here is the blessed result of the Saints perseverance, propounded as that which will abundantly recompence all their pain and patience in the war, having done all to stand, From these follow four distinct Points.

First, he that will be Christs souldier must persevere.

Secondly, there can be no perseverance without true grace in the heart.

Thirdly, where true grace is, that soul shall persevere.

Fourthly, to stand at the end of this war, will abundantly recompence all our hazard and hardship endured in the warre.

SECT. III.

He that will be Christs souldier must persevere to the end of his life in this war against Satan. This Having done all, comes in after our conflict with death: That ye may be able to withst and in the evil day; then follows, And having done all. We have not done all till that pitch't battel be fought. The last enemy is death. The word [illegible], imports as much as to finish a businesse, and bring a matter to a full issue; so, Philippians 2:12. where we translate it well, Work out your salvation: that is, perfect it; be not Christians by halves, but go through with it; the through Christian is the true Christian. Not he that takes the field, but he that keeps the field; not he that sets out, but he that holds out in this holy war, deserves the name of a Saint. There is not such a thing in this sense belonging to Christianity as an honorable retreat; not such a word of command in all Christs military Discipline, as fall back and lay down your armes; No, you must fall on, and stand to your armes, till call'd off by death.

First, we are under a Covenant and Oath to do this. Formerly souldiers used to take an oath not to flinch from their colours, but faithfully to cleave to their Leaders, this they called Sacramentum militare, a military oath. Such an oath lies upon every Christian. It is so essential to the being of a Saint, that they are described by this, Psal: 50.5. Gather my Saints together, those that have made a Covenant with me. We are nor Christians, till we have subscribed this Covenant, and that without any reservation. When we take upon us the Profession of Christs Name, we list our selves in his muster-roll, and by it do promise, that we will live and die with him in opposition to all his enemies. Every Nation will walk in the name of his God, and we will walk in the Name of our God; and what is it to walk in the Name of our God, but to fight under the banner of his Gospel, wherein his Name is displayed, by giving an eternal defiance to sin and Satan? If a Captain had not such a tie on his souldiers, he might have them to seek when the day of battel comes: therefore Christ tells us upon what termes he will enroll us among his disciples: If any man will be my disciple, let him deny himself, and take up his Crosse, and follow me. He will not entertain us, till we resign up our selves freely to his dispose, that there may be no disputing with his commands afterwards, but as one under his authority, go and come at his word.

Secondly, perseverance is necessary, because our enemy perseveres to oppose us. There is no truce in the devils heart, no cessation of armes in our enemies camp. If an enemy continue to assault a City, and they within cease to resist, it is easie to tell what will follow: The Prophet that was sent to Bethel did his errand well, withstood Jeroboams temptation, but in his way home was drawn aside by the old Prophet, and at last slain by a Lion. Thus many flie from one temptation, but not persevering are vanquish't by another, those that at one time escape his sword, at another time are slain by it. Joash was hopeful when young, but it lasted not long. Yea, many precious servants of God, not making such vigorous resistance in their last days as in their first, have fallen foully, as we see in Solomon, Asa, and others. Indeed it is hard when a line is drawn to a great length, to keep it so streight that it slacken not, and to hold a thing long in our hand, and not to have a numbnesse grow in our fingers so as to remit of our strength; therefore we are bid so often to hold fast the Profession of our faith; but when we see an enemy gaping to catch us when we fall, me thinks this should quicken us the more to it.

Thirdly, because the promise of life and glory is setled upon the persevering soul, the crown stands at the Goal, he has it that comes to the end of the race. To him that overcomes will I give, not in praelio, but in bello, not in a particular skirmish, but in the whole war. Ye have need of patience, that after ye have done the whole Will of God, ye might receive the promise, Hebrews 10:36. There is a remarkable accent on that henceforth, which Paul mentions, 2 Timothy 4:7, 8. I have fought a good fight, henceforth is laid up for me a Crown of righteousnesse. Why, was it not laid up before? yes, but having persevered and come near the Goale, being within sight of home, ready to die, he takes now surer hold of the promise. Indeed in this sense it is, that a gracious soul is nearer its salvation after every victory then it was before, because he approachs nearer to the end of his race, which is the time promised for the receiving of the promised salvation. Then and not till then the Garland drops upon his head.

Here we may take up a sad lamentation, in respect of the many Apostate Professours of our days. Never was this spiritual falling sicknesse more rise. O how many are sick of it at present, and not a few fallen asleep by it? These times of warre and confusion have not made so many broken Merchants as broken Professours; where is the Congregation that cannot show some who have out-lived their Profession? not unlike the silkworm, which (they say) after all her spinning, works her selfe out of her bottome, and becomes at last a common flie. Are there not many, whose forwardnesse in Religion we have stood gazing on with admiration, as the disciples on the Temple, ready to say one to another as they to Christ, See what manner of stones these are? what polished gifts and shining graces are here? and now not one stone left upon another. O did you ever think, that they who went in so goodly array towards heaven in communion with you, would after that face about, and run over to the devils side, turn Blasphemers, Worldlings and Atheists, as some have done? O what a sad change is here! It had been better for them, not to have known the way of righteousnesse, then after they have known it, to turne from the holy Commandment delivered unto them, 2 Peter 2:21. Better never to have walk't a step towards heaven, then to put such a scorn and reproach upon the ways of God. Comparationem videtur egisse qui utrumquo cognoverit, & judicato pronunciûsse eum meliorem, cujus se rursu esse maluerit. Tertul. de poenit. Such a one who has known both what a service Satans is, and what Gods is, then to revolt from God to the devil, seems to have compared one with the other, and as the result of his mature thoughts, to pronounce the devils which he chooss better than Gods which he leaves. And how is it possible that any can sin upon a higher guilt, and go to hell under a greater load of wrath? These are they which God loaths. He that hates putting away disdains much more to be himself thus put away. If any man draw back, my soul shall have no pleasure in him, Hebrews 10:38. The Apostate is said to tread upon the Son of God, Hebrews 10:29. as if he were no better than the dirt under his feet. Well, he shall have treading for treading, God himself will set his foot upon him, Psalms 119:118. You have troden down all that erre from your statutes, and who (think you) will be weary soonest? he that is under foot beares the weight of the whole man upon him. To be under the foot of God, is to lie under the whole weight of Gods wrath. O pity and pray for such forlorn souls, they are objects of the one, and subjects of the other; though they are fallen low, yet not into hell; now and then we see an Eutichus raised, that has fallen from such a height. And you that stand, take heed lest you fall.

SECT. IV.

Secondly, A soul void of divine armour cannot persevere. What this divine armour is I have shewen, and the Apostle here does in the several pieces of it. The sanctifying graces of Gods Spirit are this Armour. One that has not these wrought in him, will never hold out to passe all the stages of this Christian race, to fight all the battels that are to be fought before victory is to be had. Common gifts of the Spirit, such as illumination, conviction, sudden pangs and flushing heats of affection may carry out the creature for a while with a goodly appearance of zeal for God, and forwardnesse in Profession, but the strength these afford is soon spent. Johns hearers mentioned, John 5:35. got some light and heat by sitting under his burning Ministery, but how long did it last? Ye were willing to rejoyce for a season. They were very beautiful colours that were drawn on them, but not laid in oyle, and therefore soon wash't off again. The foolish Virgins made as great a blaze with their lamps, and did expect as good a day when Christ should come, as the wise Virgins, but (alas!) their lamps are out before he appeared, and as good never a whit as never the better. The stony ground more forward then the best soile, the seed comes up immediately, as if a crop should soon have been reap't, but a few nipping frosts turns its hue, and the day of harvest proves a day of desperate sorrow. All these instances, and many more in Scripture do evince, that nothing short of solid grace, and a principle of divine life in the soul will persevere. How forward soever Formalists and slighty Professours are, to promise themselves hopes of reaching heaven, they will finde it too long a step for their short-breathed souls to attain. The reasons are,

First, such want a principle of divine life to draw strength from Christ to persevere them in their course. That by which the gracious soul it self perseveres is the continual supply it receives from Christ; as the arme and foot is kept alive in the body by those vital spirits which they receive from the heart; I live, (says Paul) yet not I, but Christ in me; that is, I live but at Christs cost, he holds as my soul, so my grace in life: Now the carnal person wanting this union, must needs waste and consume in time. He has no root to stand on. A carcase when once it begins to rot, never recovers, but every day grows worse till it runs all into putrefaction, no salve or plaister will do it good: but where there is a principle of life, there when a member is wounded nature sends supplies of spirits, and helps to work with the salve for a cure. There is the same difference between a gracious person and an ungracious; see them opposed in this respect. Proverbs 14:17. The righteous man falls seven times a day, and riseth; but the wicked falls into mischief: that is, in falling he falls further, and has no power to recover himself. When Cain sinned, see how he falls further and further like a stone down a hill, never stayes till he comes to the bottome of despair; from envying his brother to malice, from malice to murder, from murder to impudent lying, and brazen-fac't boldness to God himself, and from that to despair; so true is that, 2 Tim. 3 13. Evill men shall waxe worse and worse. But now when a Saint falls, he riseth, because when he falls he has a principle of life to cry out to Christ, and such an interest in Christ as stirs him up to help; Lord, save me, said Peter, (when he began to sink) and presently Christs hand is put forth, he chides him for his unbelief, but he helps him.

Secondly, an unregenerate soul has no assurance for the continuance of those common gifts of the Spirit he has at present; they come on the same termes that temporal enjoyments do to such a one. A carnal person, when he has his table most sumptuously spread, cannot show any word of promise under Gods hand that he shall be provided for the next meal. God gives these things to the wicked, as we a crust or a nights lodging to a beggar in our barne; 'tis our bounty, such a one could not sue us for denying the same: so in the common gifts of the Spirit, God was not bound to give them, nor is he to continue them. You have some knowledge of the things of God, you may for all this die without knowledge at last; you are a sinner in chaines, restraining grace keeps you in; this may be taken off, and you let loose to your lusts as freely as ever. And how can he persevere that in one day may from praying fall to cursing, from a whining complaining conscience come to have a seared conscience.

Thirdly, every unregenerate man, when most busie with Profession, has those engagements lie upon him, that will necessarily, when put to it, take him off one time or other. One is engaged to the world, and when he can come to a good market for that, then he goes away, he cannot have both, and now he'll make it appear which he loved best. Demas has forsaken us, and embraced this present world. Another is a slave to his lust, and when this calls him he must go in spight of Profession, conscience, God and all, Herod feared John, and did many things, but love is stronger than feare; his love to Herodias overcomes his fear of John, and makes him cut off at once the head of John, and the hopeful buddings which appeared in the tenderness of his conscience, and begun Reformation. One root of bitternesse or other will spring up in such a one. If the complexion of the soul be profane, it will at last come to it, however for a while there may some religious color appear in the mans face from some other external cause.

This shows us what is the root of all final apostasy, and that is the want of a through change of the heart. The Apostate does not lose the grace he had, but discovers he never had any; and 'tis no wonder to hear that he proves bankrupt, that was worse then nought when he first set up. Many take up their Saintship upon trust, and trade in the duties of Religion with the credit they have gain'd from others opinion of them. They believe themselves to be Christians, because others hope them to be such, and so their great businesse is by a zeal in those exercises of Religion that lie outmost, to keep up the credit which they have abroad, but do not look to get a stock of solid grace within, which should maintain them in their Profession, and this proves their undoing at last. Let it therefore make us in the feare of God, to consider upon what score we take up our Profession. Is there that within which bears proportion to our outward zeal? Have we laid a good bottome? Is not the superstructive top heavy jetting too far beyond the weak foundation? They say trees shoot as much in the root under ground, as in the branches above, and so does true grace. O remember what was the perishing of the seed in the stony ground; it lacked root, and why so? but because it was stony. Be willing the plough should go deep enough to humble you for sin, and rend your heart from sin. The soul effectually brought out of the love of sin as sin, will never be through friends with it again. In a word, be serious to finde out the great spring that sets all your wheels on motion in your religious trade. Do as men that would know how much they are worth, who set what they owe on one side, and what stock they have on the other; and then when they have laid out enough to discharge all debts and engagements, what remaines to themselves they may call their own: Thus do you consider what you standest engaged to, your worldly credit, profit, slavish feare of God, and selfish desire of happiness, and when you have allowed for all these, see then what remaines of your feare of God, love to God, &c. if nothing, you are nought; if any, the lesse there be, the weaker Christian you art, and when you comest to be tried in Gods fire, you will suffer losse of all the other, which as hay and stubble will be burnt up.

SECT. V.

Every soul clad with this Armour of God shall stand and persevere: Or thus, true grace can never be vanquish't. The Christian is borne a Conquerour, the gates of hell shall nor prevail against him. He that is borne of God overcomes the world, 1 John 5:4. Mark, from whence the victory is dated, even from his birth. There is victory sowen in his new nature, even that seed of God, which will keep him from being swallowed up by sin or Satan. As Christ rose never to die more, so does he raise souls from the grave of sin, never to come under the power of spiritual death more. These holy ones of God cannot see corruption. Hence he that believes is said in the present tense to have eternal life. At the Law that came four hundred years after, could not make void the promise made to Abraham, so nothing that intervenes can hinder the accomplishing of that promise of eternal life, which was given, and passed to Christ in their behalf before the foundation of the world. If a Saint could any way miscarry, and fall short of this eternal life, it must be from one of these three causes, 1. Because God may forsake the Christian, and withdraw his grace and help from him; Or, 2. Because the believer may forsake God; Or lastly, because Satan may pluck him out of the hands of God. A fourth I know not Now none of these can be.

First, God can never forsake the Christian. Some unadvised speeches have drop't from tempted souls, discovering some fears of Gods casting them off; but they have been confuted, and have eaten their words with shame, as we see in Job and David. O what admirable security has the great God given his children in this particular!

First, in Promises. He has said,I will never leave you nor forsake you. Five negatives in that promise as so many seals to ratifie it to our faith, he assures us there never did or can so much as arise a repenting thought in his heart concerning the purposes of his love and special grace towards his children, Romans 11:29. The gifts and calling of God are without repentance, even the believers sin against him, their froward carriage stirs not up thoughts of casting them off, but of reducing them; For the iniquity of this covetousnesse I was wroth and smote him; I hid me and was wroth, and he went on frowardly in the way of his heart; I have seen his ways and will heal them, Isaiah 57:27, 28. The water of the Saints failings, cast on the fire of Gods love cannot quench it; Whom he loves he loves to the end.

Secondly, God to give further weight and credit to our unbelieving and mis-giving hearts, seals his promise with an oath. See, Isaiah 54:9, 10. With everlasting kindness will I have mercy on you, says the Lord your Redeemer; this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should not return over the earth, so have I sworn that I will not be wroth with you. Yea, he goes on and tells them, The monntaines shall depart, (meaning at the end of the world, when the whole frame of the heavens and earth shall be dissolv'd) but his kindness shall not depart, neither shall his Covenant of peace be removed. Now lest any should think this was some charter belonging to the Jewes alone, we finde it, v. 17. setled on every servant of God as his portion: This is the heritage of the servants of the Lord, and their righteousnesse is of me, says the Lord. And surely God that is so careful to make his childrens inheritance sure to them, will con them little thanks, who busie their wits to invalid and weaken his conveyances, yea, disprove his will; if they had taken a bribe, they could not plead Satans cause better.

Thirdly, in the actual fulfilling these promises, (which he has made to beleevers) to Christ their Attourney. As God before the world began, gave a promise of eternal life to Christ for them, so now has he given actual possession of that glorious place to Christ (as their Advocate and Attourney) where that eternal life shall be enjoyed by them; for as he came upon our errand from heaven, so there he returned again to take and hold possession of that inheritance, which God had of old promised, and he in one summe at his death had paid for. And now what ground of feare can there be in the believers heart, concerning. Gods love standiog firme to him; when he sees the whole Covenant performed already to Christ for him, whom God has not only called to, sanctified for, and upheld in the great work he was to finish for us, but also justified in his Resurrection and Jayle-delivery, and received him into heaven, there to sit on the right hand of the Majesty on high, by which he has not only possession for us, but full power to give it unto all believers?

A second occasion of feare to the believer that he shall not persevere, may be taken from himself. He has many sad feares and tremblings of heart, that he shall at last forsake God: The journey is long to heaven, and his grace weak, O, says he, is it not possible that this little grace should faile, and I fall short at last of glory? Now here there is such provision made in the Covenant, as scatters this cloud also.

First, the Spirit of God is given on purpose to prevent this; Christ left his mother with John, but his Saints with his Spirit, to tutour and keep them that they should not lose themselves in their journey to heaven. O how sweet is that place, Ezekiel 36:27. I will put my Spirit in you, and cause you to walk in my statutes, and ye shall keep my judgements and do them. He does not say they shall have his Spirit, if they will walk in his statutes: no, his Spirit shall cause them to do it. But may be you are afraid you may grieve him, and so he in anger leave you, and you perish for want of his help and counsel. Answ. The Spirit of God is indeed sensible of unkindnesse, and upon a Saints sin, may withdraw in regard of present assistance, but never in regard of his care; as a mother may let her froward child go alone, till it get a knock, that may make it cry to be taken up again into her armes, but still her eye is on it that it shall not fall into mischief. The Spirit withdrew from Samson, and he fell into the Philistines hands, and this makes him cry to God, and the Spirit puts forth his strength in him again. Thus here, indeed the office of the Spirit is to abide for ever with the Saints, Iohn 14.16. He shall send you another Comforter, that he may abide for ever with you.

Secondly, it is one main businesse of Christe intercession, to obtain of God perseverance for our weak graces. I have prayed, (says Christ to Peter) that your faith faile not. But was not that a particular priviledge granted to him, which may be denied to another? O Sirs, do we think that Christs love looks a squint? does he pray for one child more than another? such feares and jealousies foolish children are ready to take up, and therefore Christ prevents them, by bidding Peter in the very next words. When you are converted, strengthen your brethren, Luke 22:31. that is, when you feelest the efficacy and force of my prayer for your faith, carry this good newes to them, that their hearts may be strengthened also; and what strengthening had it been to them, if Christ prayed not for them as well as Peter? does Christ pray for us? yea, does he not live to pray for us? O how can children of so many prayers, of such prayers perish? The Saints prayers have a mighty power. Iacob wrestled and had power with God, this was his sword and bowe (to allude to what he said of the parcel of ground he took, from the Amorite,) by which he got the victory and had power with God. This was the Key with which Elijah opened and shut heaven. And if the weak prayers of Saints (coming in his Name) have such credit in heaven, that with them they can go to Gods treasure, and carry away as much as their armes of faith can hold; O then, what prevalency has Christs intercession, who is a Son, an obedient Son, that is come from finishing his great work on earth, and now prayes his Father for nothing, but what he has bid him ask, yea, for nothing but what he is beforehand with him for, and all this to a Father that loves those he prays for as well as himselfe? Bid Satan avaunt, Say not your weak faith shall perish, till you hearest that Christ has left praying, or meets with a repulse.

Thirdly, let us see whether Satan be able to pluck the Christian away, and step betwixt him and home. I have had occasion to speak of this subject in another place, the lesse here shall serve. Abundant provision is made against his assaults. The Saint is wrap't up in the everlasting armes of Almighty power, and what can a cursed devil do against God, who laid those chaines on him which he cannot shake off? when he is able to pluck that dart of divine fury out of his own conscicnce which God has fastened there, then let him think of such an enterprise as this. How can he overcome you that cannot tempt you but in Gods appointed time? And if God set Satan his time to assault the Christian whom he loves so dearly, surely it shall be when he shall be repulsed with greatest shame.

Use 1 Away then with that doctrine, which says, one may be a Saint to day, and none to morrow; now a Peter, anon a Judas; O what unsavoury stuffe is this! a principle it is that at once crosss the main design of God in the Gospel-Covenant, reflects sadly on the honor of Christ, and wounds the Saints comfort to the heart.

First, it is derogatory to Gods design in the Gospel-Covenant, which we finde plainly to be this, that his children might be put into a state sure and safe from miscarrying at last, which by the first Covenant man was not. See, Romans 4:16. Therefore it is of faith, that it might be of grace; to the end the promise might be sure to all the seed. God on purpose because of the weakness of the first Covenant through the mutable nature of man, makes a new Covenant of a far different constitution and frame, not of works as that was, but of faith, and why? the Apostle tells us, that it might be sure to all the seed, that not one soul, who by faith should be adopted into Abrahams family, and so become a child of the promise, should faile of inheriting the blessing of the promise, which is eternal life; called so, Titus 1:2. and all this because the promise is founded upon grace, that is, Gods immutable good pleasure in Christ, and not upon the variable and inconstant obedience of man as the first Covenant was. But if a Saint may finally fall, then is the promise no more sure in this Covenant then it was in that, and so God should not have his end he propounds.

Secondly, it reflects sadly on Christs honor, both as he is intrusted with the Saints salvation, and also as he is interessed in it. First, as he is intrusted with the Saints salvation. He tells us they are given him of his Father for this very end, that he should give them eternal life, yea, that power which he has over all flesh; was given him to render him every way able to effect this one businesse, John 17:2. He accepts the charge, ownes them as his sheep, knowes them every one, and promiss, he will give them eternal life, they shall never perish, neither shall any pluck them out of his hand, John 10:27, 28. Now how well do they consult with Christs honor, that say his sheepe may die in a ditch of final apostasy notwithstanding all this? Secondly, as he is interessed in the salvation of every Saint. The life of his own glory is bound up in the eternal life of his Saints. Its true, when Adam fell God did save his stake, but how can Christ who is so nearly united to every believing soul? There was a league of friendship betwixt God and Adam; but no such union as here where Christ and his Saints make but one Christ, for which his Church is called Christ, 1 Corinthians 12:12. As the body is one, and has many members, and all the members of that one body being many, are one body, so is Christ. Christ and his members make one Christ: now is it possible a piece of Christ can be found at last-burning in hell? can Christ be a cripple Christ? can this member drop off and that? 'Tis as possible that all, as any should; and how can Christ part with his mystical members and not with his glory? does not every member adde an ornament to the body, yea, an honor? The Church is called the fulnesse of him, Ephesians 1:23. O how dishonourable is it to Christ that we should think he shall want any of his fulnesse? and how can the man be full and compleat that wants a member?

Thirdly, it wounds the Saints comfort to the heart, and layes their joy a bleeding.Paul says, he did not [illegible], He did not dash the generous wine of Gods Word with the water of mans conceits No, he gave them pure Gospel. Truly, this principle of Saints falling from grace gives a sad dash to the sweet wine of the Promises; the soul-reviving comfort that sparkles in them, ariss from the sure conveyance with which they are in Christ made over to believers to have and to hold for ever. Hence called the sure mercies of David, Acts 13:34. mercies that shall never faile: This, this indeed is wine that makes glad the heart of a Saint; though he may be whipt in the house when he sins, yet he shall not be turned out of doores. As God promised in the type to Davids seed, Psalms 89:33. Neverthelesse, my loving kindness will I not utterly take from him▪ nor suffer my faithfulness to faile▪ and, v. 36. His seed shall endure for ever. Could any thing separate the believer from the love of God in Christ, this would be as a hole at the bottome of his cup to leak out all his joy, he might then feare every temptation or affliction he meets would slay him, and so the wickeds curse would be the Saints portion. His life would ever hang in doubt, before him, and the fearful expectation of his final miscarriage, which he sees may befall him, would eat up the joy of his present hope. Now how contrary such a frame of heart is to the spirit of adoption, and full assurance of hope, which the grace of the new Covenant gives, he that runs may reade in the Word.

Use 2 This truth prepares a sovereign cordial to restore the fainting spirits of weak believers, who are surprised with many feares, concerning their persevering and holding out to the end of their warfare. Be of good cheer, poor soul; God has given Christ the life of every soul within the Ark of his Covenant. Your eternal safety is provided for; Whom he loves he loves to the end, Jh. 13.1. Has he made you willing in the day of his power to march under his banner, and espouse his quarrel against sin and hell? the same power that overcame your rebellious heart to himself, will overcome all your enemies within and without for you; say not you are a bruised reed; with this he will break Satans head, and not cease till he has brought forth judgement into compleat victory in your soul. He that can make a few wounded men rise up and take a strong city, can make a wounded spirit triumph over sin and devils. The Ark stood in the midst of Jordan, till the whole Camp of Israel was safely got over into Canaan, Josh. 3. And so does the Covenant (which the Ark did but typifie;) yea, Christ, Covenant and all stand to secure the Saints a safe passage to Heaven. If but one believer drownes, the Covenant must drown with him. Christ and the Saint are put together as co-heires of the same inheritance, Romans 8:17. If children, then heires, heirs of God, and joynt-heirs with Christ. We cannot dispute against one, but we question the firmness of the others title. When you heare Christ is turn'd out of heaven, or himself to be willing to sell his inheritance there, then, poore Christian, feare your coming there and not till then. Co-heires cannot sell the inheritance except both give up their right, which Christ will never do nor suffer you.

Use 3 Thirdly, this truth calls for a word or two of caution. Though there is no feare of a Saints salling from grace, yet there is great danger of others falling from the top of this comfortable doctrine into a carelesse security, and presumptuous boldness; and therefore a battlement is very necessary, that from it we may with safety to our souls, stand and view the pleasant prospect this truth presents to our eye. That flower from which the Bee sucks honey, the spider draws poison. That which is a restorative to the Saints grace, proves an incentive to the lust of a wicked man. What Paul said of the Law, we may truly of the Gospel: Sin taking occasion from the grace of the Gospel, and the sweet promises thereof, deceives the carnal heart, and works in him all manner of wickedness. Indeed sin seldome grows so rank any where, as in those who water its roots with the grace of the Gospel. Two ways this doctrine may be abused.

First, into a neglect of duty.

Secondly, into a liberty to sin. Take heed of both.

First, beware of falling into a neglect of duty upon this score; if a Christian, you can not fall away from grace. Take for an antidote against this three particulars.

First, there are other arguments to invite, yea, that will constrain you to a constant vigourous performing of duty, though the feare of falling away should not come in, or else you are not a Christian; what? nothing make the child diligent about his fathers businesse, but feare of being disinherited and turned out of doors? There is sure some better motive to duty in a Saints heart, or else Religion is a melancholy work. Speak for your selves, O ye Saints, is self-preservation all you pray for, and heare for? should a messenger come from Heaven, and tell you Heaven were yours, would this make you give over your spiritual trade and not care whether you had any more acquaintance with God till you came there? O how harsh does this sound in your eares! There are such principles engraven in the Christians bosome, that will not suffer a strangenesse long to grow betwixt God and him. He is under the Law of a new life, which carries him naturally to desire communion with God, as the child does to see the face of his deare father, and every duty is a Mount wherein God presents himself to be seen and enjoyed by the Christian.

Secondly, to neglect duty upon such a perswasion, is contrary to Christs practice and counsel. First, his practice. Though Christ never doubted of his Fathers love, nor questioned the happy issue of all his temptations, agonies and sufferings; yet he prayes, and prayes again more earnestly, Luke 22:44. Secondly, his counsel and command. He told Peter, that Satan had begg'd leave to have them to sift them. But withal he comforts him (who was to be hardest put to it) with this, But I have prayed for you that your faith faile not. Sure our Saviour by this provision made for him and the rest, means to save them a labor that they need not watch or pray. No such matter: after this, as you may see, v. 40. He calls them up to duty, Pray that ye enter not into temptation. Christs praying for them was to strengthen their faith, when they should themselves pray for the same mercy; not to nourish their sloth that they needed not to pray. Christs prayers in Heaven for his Saints are all heard already: but the returne of them is reserved to be enclosed in the answer God sends to their own prayers The Christian cannot in faith expect to receive the mercies Christ prayes for in Heaven, so long as he lives in the neglect of his duty on earth. They stand ready against he shall call for them by the prayer of faith, and if they be not worth sending this messenger to Heaven, truly they are worth little.

Thirdly, consider that although the Christian be secured from a total and final apostasy, yet he may fall sadly to the bruising of his conscience, enfeebling his grace, and reproach of the Gospel, which sure are enough to keep the Christian upon his watch; and the more, because ordinarily the Saints back-slidings, begin in their duties. As it is with tradesmen in the world, they first grow carelesse of their businesse, often out of their shop, and then they go behinde-hand in their estates: So here, first remisse in a duty, and then fall into a decay of their graces and comforts, yea, sometimes into ways that are scandalous. A stuffe loseth its glosse before it weares: The Christian, the lustre of his grace in the lively exercise of duty, and then the strength of it.

Secondly, take heed of abusing this doctrine unto a liberty to sin; shall we sin because grace abounds? grow loose, because we have God fast bound in his promise? God forbid, none but a Devil would teach us this Logick. It was a great height of sin those wretched Jewes came to, who could quaffe and carouse it while death look't in upon them at the windows; Let us eat and drink for tomorrow we shall die. They discovered their Atheisme therein. But what a prodigious stature in sin must that man be grown to, that can sin under the protection of the promise, and draw his encouragement to sin from the everlasting love of God? Let us eat and drink, for we are sure to live and be saved. Grace cannot dwell in that heart, which drawes such a cursed conclusion from the premisses of Gods grace. The Saints have not so learn't Christ. The inference the Apostle makes from the sweet priviledges we enjoy in the Covenant of grace, is not to wallow in sin; but having these promises, to cleanse our selves from all filthinesse of flesh and spirit, 2 Corinthians 7:1. 'Tis the nature of faith, (the grace that trades with Promises) to purifie the heart. Now the more certain report faith brings of Gods love from the promise to the soul, the mote it purifies the heart, because love by which faith works, is thereby more inflamed to God; and if once this affection takes fire, the room becomes too hot for sin to stay there.

SECT. VI.

The fourth note and last is, That it will abundantly recompence all the hardship and trouble the Christian endures in this war against sin and Satan, that he shall be able when the war is ended to stand. In mans wars all do not get by them that fight in them; the gaines of these are commonly put into a few pockets. The common souldiers endure most of the hardship, but go away with little of the profit; they fight to make a few that are great yet greater, and are many times themselves turn'd off at last, with what will hardly pay for the cure of their wounds, or keep them from starving in a poor Hospital. But in this war there is none loseth, but he that runs away. A glorious reward there is for every faithful souldier in Christs Camp, and that is wrapt up in this phrase, Having done all to stand. Now in this place, to stand imports three things, which laid together will clear the point.

First, to stand in this place, is to stand Conquerours. An Army when conquered, is said to fall before their enemy, and the Conquerour to stand. Every Christian shall at the end of the war stand a Conquerour over his vanquish't lusts, and Satan that headed them. Many a sweet victory the Christian has here over Satan; But (alas!) the joy of these Conquests is again interrupted with fresh alarms from his rallied enemy. One day he has the better, and may be the next he is put to the hazard of another battel, much ado he has to keep what he has got: yea, his very victories are such as send him bleeding out of the field: Though he repulses the temptation at last, yet the wounds his conscience gets in the fight, do overcast the glory of the victory. 'Tis seldome the Christian comes off without some sad complaint of the treachery of his own heart, which had like to have lost the day, and betrayed him into his enemies hand: But for your eternal comfort. Know (poor Christian) there is a blessed day coming, which shall make a full and final decision of the quarrel betwixt you and Satan: You shalt see this enemies Camp quite broke up, not a weapon left in his hand to lift up against you. You shalt tread upon his high places, from which he has made so many shots at you. You shalt see them all dismantled and demolished, till there be not left standing any one corruption in your bosome, for a devil to hide and harbour himself in. Satan, at whose approach you have so trembled, shall then be subdued under your feet: he that has so oft bid you bow down, that he might go over your soul and trample upon all your glory, shall now have his neck laid to be trodden on by you. Were there nothing else to be expected as the fruits of our watching and praying, weeping & mourning, severe duties of mortification and self-denial, with whatever else our Christian warfare puts us upon but this; our labor sure would not be in vain in the Lord. Yea, blessed watching and praying, happy tears and wounds we meet with in this war; may they out at last end in a full and eternal victory over sin and Satan. Bondage is one of the worst of evils. The baser an enemy is, the more abhorred by noble spirits. Saul feared to fail into the hands of the uncircumcised Philistines, and to be abused by their scornes and reproaches more than a bloody death. Who baser than Satan? what viler tyrant then sin? Glorious then will the day be, wherein we shall praise God for delivering us out of the hands of all our sins, and from the hand of Satan. But dismal to you (sinners) who at the same time wherein you shall see the Saints stand with crowns of victory on their heads, must like fettered captives be dragg'd to hells dungeon, there to have your eare bored unto an eternal bondage under your lusts. And what more miserable sentence can God himself passe upon you? Here sin is pleasure, there it will be your torment. Here a sweet bit and goes down glib, but there it will stick in your throats. Here you have suitable provision to entertain your lusts withal: Palaces for pride to dwell and strut her self in: Delicious fare for your wanton palates: houses, and lands, with coffers of silver and gold for your covetous hearts, by their self-pleasing thoughts to sit brooding upon: but you will finde none of these there; hell is a barren place, nothing grows in that land of darkness to solace and recreate the sinners minds. You shal have your lusts, but want the food they long for. O what a torment must that needs be, to have a soul sharp set, even to a ravenous hunger after sin; but chain'd up where it can come at nothing it would have to satisfie its lost: for a proud wretch, that could wish he might dominere over all the world, yea, over God himself if he would let him, to be kept down in such a dungeon, as hell is, O how it will cut! for the malicious sinner, whose heart swells with rancour against God and his Saints, that he could pluck them out of Gods bosome, yea, God out of his throne if he had power, to finde his hands so manacled, that he can do nothing against them he so hates: O how this will torment! Speak, O you Saints, whose partial victory over sin at present is so sweet to you, that you would choose a thousand deaths, sooner than return to your old bondage under your lusts: how glorious then is that day in your eye, when this shall be compleated in a full and eternal Conquest, never to have any thing to do more with sin or Satan.

Secondly, to stand, is here to stand justified and acquitted at the great day of judgement. The phrase is frequent in Scripture, which sets out the solemn discharge they shall have then, by standing in judgement, Psalms 1:5. The wicked shall not stand in the judgement; that is, they shall not be justified, Psalms 130:3. If you, Lord, shouldest mark iniquity, O Lord, who shall stand? that is, who shall be discharged? The great God, upon whose errand we come into the world, has appointed a day wherein he will judge the world by Jesus Christ; a solemn day it will be, when all that ever, lived on earth, high and low, good and bad, shall meet in one Assembly to make their personal appearance before Christ, and from his mouth to receive their eternal doom, who shall in his Majestick robes of glory ascend the awful seat of Judicature, attended with his illustrious traine and guard of Angels about him, as so many officers ready to execute and perform his pleasure according to the definitive sentence that he shall pronounce; either to conduct those blessed ones whom he shall justifie into his glorious Kingdom, or binde them hand and foot to be cast into hells unquenchable flames whom he shall condemn. I do not wonder that Pauls Sermon on this subject, did make an earth-quake in Felix his conscience: but rather that any should be so far gone in a lethargy, and dedolent numbnesse of conscience, as the thought of this day cannot recover them to their sense and feeling. O Sirs, do you not vote them happy men and women that shall speed well on this day? are not your thoughts enquiring who those blessed souls are, which shall be acquitted by the lively voice of Christ the Judge? You need not ascend to search the rolls of election in heaven, here you may know they are such as fight the Lords battels on earth against Satan, in the Lords Armour, and that to the end of their lives. These having done all shall stand in judgement. And were it but at a mans bar, some Court-Martial, where a souldier stood upon trial for his life, either to be condemned as a Traitour to his Prince, or clear'd as faithful in his trust. O how such a one would listen to heare how it would go with him, and be overjoyed when the Judge pronounces him innocent! Well may such be bid to fall down on their knees, thank God and the Judge that have saved their lives; how much more ravishing will the sweet voice of Christ be in the Saints eares, when he shall in the face of men and Angels make publike declaration of their righteousnesse? O how confounded will Satan then be, who was their accuser to God and their own consciences also, ever threatening them with the terrour of that day! How blank will the wicked world be, to see the dirt that they had throwen by their calumnies and lying reports on the Saints faces, wiped off with Christs own hand; they from Christs mouth to be justified as sincere, whom they had call'd hypocrites! will not this, O ye Saints, be enough for all the scorne you were laden with from the world, and conflict you endured with the Prince of the world? But this is not all. Therefore

Thirdly, to stand, does here also (as the complement of their reward) denote the Saints standing in heavens glory. Princes when they would reward any of their subjects, that in their wars have done eminent service to the crown, (as the utmost they can do for them) do prefer them to Court, there to enjoy their Princely favor, and stand in some place of honorable service before them continually. Solomon sets it out as the greatest reward of faithful subjects to stand before Kings. Heaven is the royal city where the great God keeps his Court. The happiness of glorious Angels is to stand there before God. I am Gabriel that stand in the presence of God, Luke 1:19. That is, I am one of those heavenly spirits who wait on the great God, and stand before his face, as Courtiers do about their Prince. Now such honor shall every faithful soul have. Thus says the Lord of hostes, If you will walk in my ways, and if you will keep my charge, I will give you places to walk, among these that stand by, Zechariah 3:7. He alludes to the Temple, which had rooms joyning to it for the Priests that waited on the Lord in his holy service there. Or to Courtiers, that have stately galleries and lodgings becoming their place at Court allowed them in the Kings Palace they wait upon. Thus all the Saints, (whose representative Joshua was) shall after they have kept the Lords charge in a short lifes service on earth, be called up to stand before God in heaven, where with Angels they shall have their galleries, and mansions of glory also. O happy they who shall stand before the Lord in glory! The greatest Peeres of a Realme (such as Earles, Marquesses and Dukes are) count it greater honor to stand before their King, though bare-headed and oft upon the knee, then to live in the countrey, where all bow and stand bare to them; yea, let but their Prince forbid them coming to Court, and 'tis not their great estates or respect they have where they live will content them. 'Tis better to wait in heaven then to reign on earth. 'Tis sweet standing before the Lord here in an Ordinance, one day in the worship of God is better than many elsewhere; O what then is it to stand before God in glory! If the Saints spikenard sends forth so sweet a smell, while the King sits at his table here in a Sermon or Sacrament: O then what joy must needs flow from their near attendance on him, as he sits at his table in heaven, which when God first made, it was intended by him to be that Chamber of presence, in which he would present himself to be seen of, and enjoyed by his Saints in all his glory. I know nothing would have a more powerful, yea, universal operation upon a Saints spirit, then the frequent and spiritual consideration of that blisseful state in heaven, which shall at last crown all their sad conflicts here on earth. None like this sword to cut the very sinews of temptation, and behead those lusts, which defie and out-brave whole troops of other Arguments. It is almost impossible to sin with lively thoughts and hopes of that glory. 'Tis when the thoughts of heaven are long out of the Christians sight, and he knows not what is become of his hopes to that glorious place, that he begins to set up some idol, (as Israel the Calfe in Moses his absence) which he may dance before. But let heaven come in sight, and the Christians heart will be well-warm'd with the thoughts of it, and you may as soon perswade a King to throw his royal Diademe into a sink, and wallow with his robes in a kennel, as a Saint to sin with the expectation of heavens glory. Sin is a devils work, not a Saints, who is a Peer of heaven, and waits every hour for the Writ, that shall call him to stand with Angels and glorified Saints before the throne of God. This would cheer the Christians heart, and confirme him when the fight is hottest, and the bullets flie thickest from men and devils, to think, 'tis heaven all this is for, where it's worth having a place, though we go through fire and water to it. 'Tis before the Lord, (said David to scoffing Michal) that chose me, before your father and all his house, therefore I will play before the Lord, and I will yet be more vile then thus. 2 Samuel 6:21. Thus, Christian, wouldest you throw off the vipers of reproaches, which from the fire of the wickeds malice flie upon you; 'Tis for God that I pray, hear, mortifie my lust, deny my self of my carnal sports, profits and pleasures, that God who has passed by Kings and Princes, to choose me a poor wretch to stand before him in glory; therefore I will be yet more vile then thus. O Sirs, were there not another world to enjoy God in, yet should we not while we have our being serve our Maker? The heavens and the earth obey his Law, that are capable of no reward for doing his Will. Quench hell, burn heaven, (said a holy man) yet I will love and feare my God; How much more when everlasting armes of mercy stand ready stretch't to carry you assoon as the fight is over into the blisseful presence of God. You have servants of your own so ingenuous and observant, that can follow your work hard abroad in all weathers; and may they but when they come home, weary and hungry at night, obtain a kinde look from you, and some tender care over them, they are very thankful. Yea, says one, (to shame the sluggish Christian) how many hundred miles will the poor Spaniel run after his Master in a journey, who gets nothing but a few crumbs, or a bone from his Masters trencher? In a word, which is more, the devils slaves, what will they not do and venture at his command, who has not so much to give them, as you to your dog, not a crust, not a drop of water to cool their tongue? and shall not the joy of heaven which is set before the Christian, into which he shall assuredly enter, make him run his race, endure a short scuffle of temptation and affliction? yea sure, and make him reckon also that these are not worthy to be compared with the glory which shall be revealed in him.

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