beginnings assured to put them in possession of the whole so the Lord for our comfort deliuers vs presently first fruits And as hee dealt with Israel in the Wildernesse caused the Spyes to bring clusters and fruits of the Land partly to put them in possession partly to prouoke an earnest desire in them by tasting and partly to refresh them in so wearisome a pilgrimage Euen so the Lord Iesus who is gone into heauenly Canaan not to view but take possession hath sent downe other manner of fruits not by Spyes but his blessed Spirit for our comfort and confirmation Thirdly this assurance commeth by the seale of the Spirit Ephes. 1.13 Ye are sealed by that holy Spirit of promise Letters and Deeds are sealed that they may be ratified and authenticall so God hath not onely giuen vs his word promise but sealed for our confirmation Implying foure things 1. A Writing which is the promise of adoption or inheritance of Saints 2. Inke namely the Spirit of God exciting faith 3. The Table or parchment the beleeuing heart And 4. The seale by which it is ratified and that is the gift of the holy Ghost which as a seale leaues an impression of it selfe sanctifying the heart and renewing it to a new creature All these in 2. Cor. 3.2 Fourthly this assurance comes by the earnest of the Spirit Ephes. 1.14 which is the earnest of our inheritance 2. Cor. 1.22 Who hath sealed vs and giuen vs the earnest of his Spirit Now where an earnest is there is 1. A contract or bargaine namely the couenant betweene God and vs of our adoption and inheritance 2. The earnest confirmes the seller that hee shall receiue the whole price as certainly as that so the gift of Regeneration confirmes vs that wee shall receiue whatsoeuer is promised in the Couenant 3. The earnest is a part of the price and reckoned in the payment so the worke of grace begun is a little part of eternall life and of that great summe which being promised and earnested in this life shall bee fully paid in the other Fifthly this assurance comes by the liberty of the Spirit called euery where a free Spirit freeing the minde from ignorance and bringing in a new light to know God and Christ as ours freeing the heart from hatred and working new sparkles of loue to God and our neighbour freeing the will from rebellion and working new motions to fly and auoyd sinne and to imbrace righteousnesse and holinesse freeing the affections from slauish feare and terrors which kept them from the Throne of grace and sending them before God as children with child-like affections of boldnesse and assurance to speed in their prayers Also from the slauish feare of men Finally freeing the conscience and conuersation from dead workes and bringing forth sweet and heauenly motions with much assurance and settling in the grace receiued so as no water can quench the sparke of life and loue breathed in by this Spirit of the Lord. And freeing the members to be weapons of righteousnesse Rom. 6.18 19 20. I haue been the larger in this Note because heere is a most essentiall difference of a good heart from a bad and to meet with the errour of Papists and profanenesse of Protestants who reiect so sweet assurance as not possible or not needfull But as no good heart can bee without it so no bad heart euer attained it 1. A false heart hath a presumption in stead of the witnesse for Gods Spirit neuer witnesseth an vntruth this inward testimony cannot stand with outward profanenesse or the raigne of any sinne 2. It will say it hath the first fruits of the Spirit ioy peace and the like which indeed is senselesnesse and deadnesse fruits of the flesh It knowes not what those fruits meane scarce whether there be any holy Ghost or no. It can hope for full fruits though it neuer had first fruits for glory though it reiect grace and for saluation without sanctification 3. It will hold it selfe sealed but where is the impression If ignorance contempt of the Word earthlinesse or following of lusts bee the stampe of the Spirit none can deny it vpon them But if holinesse the Image of God purity piety righteousnesse bee it there is no such thing 4. It brags of an earnest but hath gone thorow with no bargaine it comes to Gods Market and sees and cheapens but leaues the commodity as too deare cannot part with all his lusts 5. It boasts of freedome which indeed is liberty or licentiousnesse Slaues they were to lusts and sinnes and slaues they are drunkards adulterers slanderers haters of goodnesse both in themselues and others If these can bring assurance they are sure enough Labour for this assurance without which thou hast not the Spirit of Christ and if thou hast not his Spirit thou art none of his Rom. 8.9 But if thou hast him thou mayest discerne him by gracious counsels heauenly motions and holy reluctations The second sort of Rules concerning the Spirit of God is for spirituall Worship And this must proceed 1. From Gods Spirit 2. From our spirits From Gods Spirit 1. In respect of inspiration and motion the good heart knowes that no part of Gods Worship which is not the breath birth of Gods Spirit can please him for that which is of flesh is flesh 1. Cor. 12.3 No man can say Iesus is the Lord that is either confesse or praise or pray or obey in faith and confidence but by the Spirit that is a speciall gift of the Spirit And therefore as of prayer Rom. 8.26 The Spirit makes requests in vs so of all Diuine duties the Spirit is the Author and inspirer 2. In respect of direction as in that one part of worship so the Spirit directs the good heart in all Rom. 8.27 To aske according to the will of God It is carefull to keepe it selfe to the Commandement lest it be said of any of his seruices Who required this at your hands It will neither goe blind-fold nor by any light but God owne knowing that as wee see the Sunne by his owne light so we can goe to God onely by his owne light and direction 3. In respect of assistance A good heart sees his owne weaknes and in entring any holy duty to which it is most vnapt labours to get the Spirit to helpe his infirmities Rom. 8. For as wee know not what to pray so wee know not how to turne our selues to any spirituall worship vnlesse the Spirit helpe vs. The Disciples cannot pray vnlesse they bee taught The Eunuch cannot vnderstand without a guide Wee are borne deafe and dumbe can neither heare God nor speake to God and blinde and cannot see him But at the command of the Spirit the dumbe speake the deafe heare and the blinde see Againe this spirituall worship must proceed from our owne spirits Rom. 1.9 whom I serue in my spirit And this spirit must bee 1.
A contrite and an humble spirit such as Hannahs A woman of a bruised spirit for in such sacrifices God delighteth Because this hath griefe for want of grace and present corruption and a thirsting after God and the Well-springs of grace to which the promise of acceptance is made 2. It must be a ready and cheerfull spirit Exod. 25.2 and 35.5 The Lord will haue none to offer toward the Tabernacle but whose heart was free and whose spirit made him willing Gods Spirit being a free Spirit makes the spirit of a Beleeuer free also Hee loues a cheerfull giuer a free will-offering 2. Cor. 9. 3. It must be a sincere and innocent spirit voyd of guile and hypocrisie voyd of raigning sinne offering his worship not for shew and ostentation not couering deceit and hollownesse with a shew of holinesse For well it knowes that God requires pure hands to be lifted vp euery where and that one sinne suffered in the soule ingrosseth and eateth vp all the inward worship due to God as the seuen leane Kine did eate vp the fat 4. It must be a feruent and zealous spirit not worshipping coldly nor perfunctorily Our tongues naturally are tyed or frozen and cleaue to the roofe of our mouth but the Spirit makes vs speake with new tongues with fiery tongues with heat and feruency in prayer praises and all the parts of Gods worship Thus is God onely and truly worshipped from a good and honest heart which onely is the Temple of the holy Ghost In this Temple the Arke of the soule keepes the Manna the Word of God In this Temple the sweet Incense of praises is daily offered vpon the Altar of a pure heart In this prayers are preferred which are the breathing of the Spirit not onely for vs but in vs crying Abba Father In this the candle of faith euer burneth before God and neuer goeth out In this lastly wee haue the Oracle of God counselling vs and his Mercy-seate couering vs. But an euill heart cannot performe spirituall worship cannot pray or praise or confesse because it wants the Spirit It neuer thinkes it needs helpe to pray or serue God which is the hardest worke of a Christian neuer done without helpe from heauen It can sometimes easily speake of God hardly vnto him or to him can vse many words of prayer but wants the sighâ—s and grones excited by the Spirit Any language is readier to it than the language of the Spirit It can content it selfe with the deed done and neuer care for the Mouer or manner whereas no sacrifice did euer please God without fire from heauen kindling it It can performe bodily worship offer a thousand Rammes and ten thousand riuers of Oyle yea and the first borne of his body but cannot offer his heart nor part with his deare sinnes It is vncheerfull and heauie in such parts of Gods seruice because there wants an internall mouer he is driuen from without not drawne or led by the Spirit within and is as a Fish out of his element Prayer and Sermons are too long too many and euery thing too much this way It can pretend zeale and forwardnesse but it is in some superstitious and formall deuotions and in the meane time bee most zealous against the power and sincere practice of true piety In a word Of all the seruice and sacrifice of wicked men Salomon saith Prou. 15.8 It is an abomination to the Lord. For 1. The sacrifice is an vncleane beast and hatefull Tit. 1.15 To the vncleane all is vncleane 2. They lay it not on the Altar that is tender it not in Christs mediation 3. They want fire and feruency zeale and affection to put to it 4. They lay not their hands on the head of the Calfe confessing in the sense of sinne their owne vnworthinesse and guiltinesse How can God accept a seruice wanting these foure things The third sort of Rules concerning the Spirit of God is for Spirituall Graces These in soundnesse are a sure signe of a good heart I will instance in fiue The first is humiliation and sound inward sorrow as there is cause what way soeuer it lookes 1. If it looke to God it sees him infinitely prouoked who yet is great yea infinite in power and iustice therefore falls downe lower and oftner than Iacob before Esau to procure compassion Againe it sees that a broken and contrite heart is a sacrifice of Gods delight Psalm 51.17 It sees Gods eye euer vpon it and hath an awfull sence of his presence It sees the method of the Lord who first smites and then heales who neuer comforts such as neuer mourned nor promised a ioyfull haruest but to a sorrowfull seed-time It sees the Lord ready to dwell in a contrite soule Esa. 57.15 to grace it 1. Pet. 5.5 and to glorifie it for humilitie goes as an Vsher before honour And therfore it humbleth it selfe vnder the mighty hand of God 2. If it looke into it selfe it sees iust cause of humiliation it hath sight of his vnworthinesse sence of temptation a slauish subiection vnder a law of euill and in daily sinnes matter of daily humiliation It sees a gulfe of corruption lie so deepe as it is still in examination of the sinnes and debts and can neuer finde out the broken estate But for those it findeth it confesseth freely and yeelds it selfe into the Creditors hand and beholding his insufficiency to pay and discharge craues pardon and remission as for life and death 3. If it looke on any other thing all increaseth his humiliation It abaseth it selfe vnder all creatures sees no Toad so vile as it selfe is lesse then the least mercy but exalts Christ and his merits aboue all that heart can thinke and thinkes it happy if as a dogge it might gather crummes vnder the Lords Table It is thankfull for small things and content with any thing And the soundnesse of this grace bewrayeth it selfe 1. In that it mournes not so much for offending God a terrible Iudge as a mercifull Father not so much for feare of hell as for loue of God and Heauen 2. There will be smitings of heart for all sins small sinnes as well as great Dauids heart will smite him for cutting Sauls lappe as if he had cut his flesh and for numbring the people as if he had murdred them It will startle at vaine oathes as at periury at adulterous words as actions for secret sinnes as open because all are open to him whom we deale withall yea for faylings in good duties as well as for open and foule euils 3. Seeing tendernesse of heart is a notable meanes to preserue the goodnesse of it the good heart is soone awakened after sinne committed Iosiahs heart melted at hearing the Law read One word of Nathan to Dauid brought him to confession And it is no sooner awakened than humbled and not raised but by serious repentance But is an euill heart thus humble or rather is
peace with God and onely is at rest in the signes and meanes of his reconciliation 2. It hath tranquillity and peace of conscience through sence of sinne not pardoned onely but healed in some measure This peace of conscience is the next thing to heauen and a very heauen vpon earth not when the conscience excuseth that a man hath not sinned but that his sinne being pardoned hee may goe and sinne no more 3. It hath peace with all men so farre as is possible with good men because of Gods Image and with euill because of his Commandement Obiect How can this bee seeing none are more conflicted with inward terrours and tentations or outward crosses and enemies Answ. This is true yet 1. In the world they may haue affliction in Christ peace their felicity is in Christ the Prince and procurer of it Psal. 25.13 Their soule shall dwell at ease if not their bodies 2. This peace is begun but yet imperfect as all graces bee the minde and will subdued to Gods minde and will but in part the flesh subdued to the mind and spirit but in part it can delight inwardly in the Law but seeth another law in his members rebelling against the law of his minde the Image of God we see but in part and cannot loue perfectly 3. This peace may be disturbed and interrupted for a time but the heart is then supported by patience vnder the crosse to the recouery of his peace 4. This peace cannot be abolished but perfected by troubles Your peace saith Christ shall none take from you Marke and consider the good man Psalm 37.37 the end of that man is peace A tree the more it is shaken with windes the better it is settled and rooted and so the trees of righteousnesse Now this peace is the portion onely of the Israel of God To these Christ had promised it namely the refreshing of soules Math. 11.28 To these he hath left it Ioh. 14.27 My peace I leaue with you But there is no peace to a wicked man saith the Lord. 1. None with God but onely a truce He dares liue in a state of enmity with God and bee still out in armes against him as a profest enemie Hee neither feeles nor feares sinne which is not peace but senslesnesse God in heauen proclaimeth peace he refuseth the conditions 2. None with himselfe but sometimes he is a terrour to himselfe that it is death to him to liue in such an estate witnesse Cain or Iudas Or if he be quiet and without accusation yet is hee without comfort which is but a dead sleepe of conscience which shall awake 3. None with others out of a peaceable disposition but being inraged he is fierce and cruell as Lions Esa. 11.6 Or as Ismael whose hand was against euery man and euery mans hand against him Yea he can cry out of Elias as a troubler of peace when it is himselfe and declaime against faction when himselfe is the onely factor The fifth spirituall grace is supplication or the gift of prayer the next to peace is accesse to the Throne of grace Rom. 5.2 For sinne shuts vs out of the presence of God And as Absalom might not come into Dauids presence till atonement was made by Ioab so Iesus Christ hauing made vp our peace with God we being shut out are admitted into presence nay of rebels not onely pardoned but honoured to become the Princes fauorites and familiars nay sons and children Now a good heart knowes 1. That as an Infant new-borne if it cry it is aliue if not it is still-borne so to send out strong cryes to the Throne of grace is a note of Gods Childe and a signe of the new-birth Rom. 8.26 Zech. 12.10 Therefore it comforts it selfe in crying 2. That it is bound by the Morall Law besides the Commandement of Christ and his Apostles to performe continually this part of worship to God namely by the affirmatiue part of the second Commandement which duty euen Adam in innocency free from sinne performed and needed to pray for perseuerance in the grace wherein he stood and else had he not kept the Law But a good heart seeing it selfe seazed on by sinne and the curse of the Law sees much more need in it selfe to performe this duty to the Lord and to it selfe 3. That this grace excellently vpholds the sweet society betweene God and a beleeuing soule For as strangenesse alienates and cooles the affections of friends whereas company and conference kindleth and inflameth them Euen so heerein as Iob saith chap. 22.21 wee acquaint our selues with God and grow into familiarity and fellowship with him He delights in vs while wee acknowledge him a God hearing prayer to whom all flesh must resort And the beleeuing soule hath exceeding comfort in his gracious answeres and supplies who is so ready to heare before we call and esteemes it no small grace that the Lord should not only admit it into his presence but set so easie a condition vpon his promises as for asking we shall obtaine them 4. It knowes that prayer being one of the chiefe Christian sacrifices the Lord will euer returne one token or other of his gracious acceptance For as the Legall sacrifices agreeable to Gods Institution were answered with a speciall signe of Gods approbation of the fire from heauen to consume them So will the Lord some way manifest his delight in these Christian sacrifices which himselfe compares to sweet Incense and Perfume yea to drops of honey dropping from the lips of the Church as from an honey-combe Cant. 4.11 And how can he but returne a comfortable answere on that which is so delightfull vnto him Therefore a good heart is carefull and frequent in this duty But not so much for the doing of it as to doe it well and therefore is carefull 1. for the mouer 2. the matter 3. the manner of his prayers 1. The mouer of prayer is not nature in the godly as it is in the wicked Nature teacheth that what we conceiue to be God is to be prayed vnto and the Heathen could pray to God as a Creator and Gouernour But the mouer in a good heart is the Spirit by which it cryeth Abba Father Rom. 8.15 True prayer is a proper action of the sonnes of God therefore Christ commanded vs in the entrance of prayer to say Our Father And it is the breath of the Spirit of God For he alone can leade vs into the sence of our wants He makes vs see the goodnesse of things that we craue He bends our affections and kindles our sacrifice without whom is no light or heat Let the Spirit remit but a little and the holyest men suppose Peter Iames Iohn shall bee fitter to sleepe than watch or pray in the very houre of tentation Math. 26.38 2. For the matter A good heart moued by the Spirit of supplication is most frequent and earnest 1. For things giuen by God in Christ
as Gods fauour Psalm 4 6. Lord lift thou vp the light of thy countenance vpon vs. 2. For spirituall mercies able to satisfie the better part namely the soule of man as appeareth by the method of the Lords Prayer 3. For blessings proper to the Saints sauing faith sound repentance c. Lastly for mercies of continuance such as last both here and hereafter 3. The manner of true prayer standeth 1. In a faithfull eying and apprehending the promises A good heart will aske nothing but what God hath promised 2. In feruency and instance through sence of want and loue of Grace The Spirit of God stirres vp strong cryes and causeth a man to preuaile with God by wrestling as the Canaanitish woman 3. In repentance and humility seeing God heareth not sinners Ioh. 9.31 that is such as purpose to liue in knowne sinnes 4. Especially presenting them in the Name of Christ Ephes. 3.12 By whom wee haue entrance and boldnesse with confidence of faith And by the hands of Christ Reuel 8.3 who is the Angell at whose hands the Lord receiues the odours of the Saints This prayer forceth the Lord that hee craues dimission Exod. 32. Genes 32.26 where the father saith Domine quis te tenet Lord who holdeth thee that thou canst not get away Now thus an euill heart cannot pray For first it cannot pray in the Spirit because the Spirit is not there It can draw neere with the lips when the heart is remoued It cannot pray in humility because a proud heart neuer saw his wants It can say words of prayer and doe the action but without faith without affection And it is regardlesse of the promises and leanes on second causes Secondly the heart and tongue are at variance the prayer of the lip and the practice of the life at discord It can say Hallowed bee thy Name but sweare vainly falsly ordinarily profanely It can say Thy Kingdome come but persecute Preachers and Professors and abet Popery or profanenesse It can say Thy will be done but not by it selfe and when God hath reuealed his will it can be impatient fretfull c. It can say Giue vs this day our daily bread but be couetous vniust lye sweare depend on vnlawfull meanes not Gods allowance It can seeme to pray for pardon of sinne but not against the practice of sinne nor with repentance yea when they meane to liue and dye in sinne It can say Leade vs not into tentation but runne into euery snare all companies courses no corrupt fashion but it soone can become a leader in it But the prayer of the Spirit is no such thing it will indeed practise what it prayes Thirdly an euill heart either prayes not or speeds not What swarmes of Atheists are there who out of a gracelesse contempt of all Religion neglect this duty that whereas godly men are denominated such as call on the Name of the Lord 1. Cor. 1.2 these call not on God Psalm 14.4 And whereas the godly are such as thinke on the Name of the Lord Mal. 3.16 these seldome or neuer thinke on his Name but in oathes blasphemies and cursing Or if they will needs bee said to pray yet they speed not for first their persons are not acceptable Psal. 34.15 16. His eares are open to the righteous but his face is set against the wicked yea their prayer is turned into sin Psalm 109.7 Secondly they turne their eare from hearing the Law and so it is abominable Prou. 28.9 And they make no conscience of other duties or not ordinarily as if all the promises belonged to one duty Nay they pray to serue their owne turne not to returne duty of any kinde vnto God And if the subiect will not heare the Prince iustly doth the Prince reiect his suites Thirdly such a man prayes sometimes not continually in affliction diligently Hos. 5.15 In time of Lent superstitiously Lectures and church-Church-prayers are nothing so good out of Lent Or it can pray at leisure times but cannot set all aside for prayer to waite vpon it For some things it can pray Nimis ardenter saith Augustine too feruently that is for temporals as corne and wine and oyle onely or chiefly Hos. 7.14 But in spirituall things it is neither frequent nor feruent nor constant Fourthly the voyce of prayer is drowned with the voyce of sinne The voyce of Abels blood cryed downe the voyce of Cains prayer The voyce of Sodoms sinne the voyce of Abrahams intercession So of the voyce of couetousnesse malice iniustice drunkennesse filthinesse Fifthly it can wish for pardon of sinne and reconciliation with God but speeds not because it will not be reconciled with his brethren Math. 5.24 Leaue thy gift before the Altar goe thy way first bee reconciled to thy brother A wicked heart can send out of the same mouth both blessing and cursing can pray for blessing on himselfe and the plague of God on his neighbour Papists can be at their Beads and Masses â—or prosperity while they call for fire from hell to burne Parliaments Yea roughnesse and pride of spirit doe often preuaile against good men that they are disordered in their families their prayers interrupted 1. Pet. 3.7 Lastly he can seeme to pray whiles he is an enemy to prayer Hee cannot abide these long prayers and constant course of holy exercise in families Oh beware of despising any of Gods graces especially this of prayer in any of his children Their prayers keepe Gods vengeance from off thee esteeme them as basely as thou canst The fourth sort of Rules concerning the Spirit of God is for spirituall growth Wherein a good heart is knowne by many excellent qualities 1. It knowes that something in grace is still wanting and all is not giuen at once and so still humbleth it selfe in the measure receiued Phil. 3.13 2. It knowes that without growth that which is begun decayes the one Talent not increased is taken away Math. 25. 3. Seeing the bitter fruit of declining and the wofull example of many that fall away it is carefull not to bee plucked away with the errour of the wicked but grow in grace 2. Pet. 3.17 18. 4. Because the good heart being one of the Lords plants is fruitfull in euery part of the life but more fruitfull in the age Psalm 92.14 It prouokes it selfe more forward more forcibly 5. Because sound grace cannot rest in beginnings but growes to perfection and is crowned with perseuerance being like to the light of the Sunne which increaseth in brightnesse till high noone Prou. 4.18 Therefore it is most carefull to grow in sound grace the soundnesse of which growth is discerned two wayes First by out-growing the ordinary sinnes of the age of his calling of his speeches and former behauiours and auoyding as well the euils of his heart as of his life A childe comming to bee a man outgrowes all childish behauiour so the Child of God 1. Cor. 13.11 Secondly by growing
gather these worldly things together let him bee sure these distrustfull cares haue stuffed his heart Ordinary and warrantable care rests on good and allowable meanes But he that by lying swearing fraud iniustice deceit in measures or waights by vsurie or the like meanes can helpe himselfe his care and course is wicked and damnable 5. It is a choking care if a man neglect the seruice of God prosper not in grace profit not by Gods Word thrust the worship of God out of dores or seldome or slightly or coldly or formally performe these duties or if a man fall backe from good motions good purposes good beginnings he may iustly suspect himselfe that inordinate and inferiour cares haue seazed on his heart and waged warre and preuailed against the cares of heauen and a better life In a word when a man more imployes himselfe about them than will stand with keeping his heart vnto God now they are chokers These are the cares heere called thornes The effect of them is to choke the seed of the Word Where consider two things 1. How they choke the Word 2. The vse that is to bee made thereof For the first They choke the Word 1. Before 2. In 3. After hearing Before hearing two wayes 1. In that they hold men away and keepe them from the preaching of Gods Word Luk. 10.40 While Mary was set at the feet of Christ hearing his gracious words Martha incumbred her selfe about many things c. Her care and loue in entertaining our Lord Iesus himselfe was excessiue and immoderate and hindred her from hearing his Word out of his owne mouth The same was the cause why those vnthankfull ghests inuited to the Kings Supper Luk. 14.18 they all made excuses their inordinate care about Farmes Oxen and Families suffered them not to come when they were called So now especially on a weeke-day numbers keepe away from this Exercise because the desires after the world haue eaten out the desires and care of Gods Word They cannot let their businesse and seruants would bee idle and I know not what Whereas a man might name some places of idle resort where they let ten times so much in a weeke 2. If they doe come yet these cares hinder their prayers and preparation and therefore their profitable hearing They that cannot pray well cannot heare well Now prayer is a lifting vp of the hart vnto God but these presse it downe and are as so many heauie stones hanged on the wings of our prayers In hearing they hinder two wayes also 1. When men bring their businesse in their brests with them they are casting and tossing with themselues and plotting their owne imployments and this hinders both attention and vnderstanding and affection without all which the Word heard is vnprofitable 2. These inordinate cares keepe out and barre out the chiefe duties of a Christian that there can hardly bee entrance for them or at least very shallow rooting As we shall see in some instances 1. The Word in the daily preaching of it labours to confirme and increase faith and confidence in God it bids vs beleeue and trust in the Lord for all supplyes Psalm 37.3 5 7. But these cares lodged in the heart choke all these precepts will not suffer vs to trust God with our selues but will take his care into our owne hands and will beleeue and trust him no further than wee see him or haue a pawne from him 2. The vse of Gods Word as it is from heauen so it is to draw vs to heauen and lift vp the minde to heauenly things when it vrgeth vs to seeke things aboue where Christ is and perswades vs to pull our thoughts from things below and set them on things within the Vaile But these cares nourished in the heart choke all such exhortations for they wedge downe and stake downe the soule into earth and earthly things they will care for heauen when they come there but for earth while they are here 3. Gods Word in the powerfull preaching of it opposeth and beateth downe the vnlawfull and vnconscionable seeking and meanes of getting the things of this life It condemnes to hell all vniustice and fraudulent dealing and all heaping and holding the least piece of wicked Mammon But where these thornes are nourished all these denunciations are choked they will set the tongue on lying and swearing the hands on coozening and deceiuing the whole course on vsurie oppression and all is fish that comes to net Thus where the world is taken in the Word is shut out or choked After hearing also these thornes choke the Word so the Text saith and afterward or after they are gone the cares of the world enter in againe and as a wedge driues out all before it Many come from their earthly businesse and heare with affection and may hold it for a while but at last the throng of their businesse and cares of the world conquer the Word and driueth it both out of their memory and practice For the memory see Exo. 16.3 When Israel was without food in the Wildernesse and knew not how they should sustain thēselues their wiues children they begin to scorne and take on against Moses and Aaron Oh that we had dyed by the hand of the Lord in Egypt Why What was the reason Had they not many promises from the Lord of his care and prouidence for them Nay did they not see the hand of the Lord for them in that mighty deliuerance thorow the sea in the pillar of a cloud by day and of fire by night in that extraordinary sweetening of the waters of Marah not many dayes before chap. 15.25 Did not that promise yet sound in their eares vers 26 But these distrustfull and distracting cares choked presently the remembrance of Gods promises and of his great blessings bestowed on them For the practice we see it euidently in the young man who presently lost Christ and all because he had great possessions both in his hand and heart Vse Seeing these worldly cares doe thus choke the Word in vs let vs alwayes remember the counsell of our Sauiour Luk. 21.34 Take heed lest your hearts be oppressed with surfetting and drunkennesse and the cares of this life and that Day take you vnawares Then the cares oppresse vs when they dul the mind and make it heauie and vntoward to the loue and consideration of heauenly things We must striue in casting off these cares which our naturall loue of the world inuites and pulls vpon vs. Motiues to rid our selues of them 1. Because they are the cares of the world that is of worldly things and worldly men and Christians must haue another care This is our Sauiours reason Math 6.32 After all these things doe the Gentiles seeke Now there ought to be a great difference betweene the cares studies indeuours and delights of Christians and Heathens For we haue not receiued the spirit of the world but of God
bee heard pitied nor ended Lastly an euill heart can heare but not pray before-hand and so loseth all the power of the Word and the blessing which depends on prayer for Paul planteth Apollos watereth but God giueth the increase 1. Cor. 3.6 And Pauls preaching was fruitfull to Lydia because the Lord opened her heart Act. 16.14 The second meanes whereby true Religion is maintained are the Sabbaths and assemblies In respect whereof a good heart hath many markes and qualities 1. It knowes God hath appoynted both a certaine time and place for the publike exercise of Religion both for the preseruation of his worship which else would speedily run to ruine as also that the Church might be knowne and discerned as a City on the top of a Mountaine by the meeting of his people and that such as forsake it might iustly and inexcusably be damned it being so visible and sensible among them Now this being a morall and perpetuall Commandement written in Tables of stone a good heart dares not bring the guilt of violating it vpon it selfe by forgetting what God would haue vs remember or profaning what hee commands to keepe holy or vnhallowing the time or place which he hath blessed to holy vses Leuit. 19.30 Yee shall keepe my Sabbaths and reuerence my Sanctuary I am the Lord. 2. It knowes that the strict keeping of the Sabbath is a fashioning of vs to Gods Image who did all his worke in the six dayes and rested the seuenth To the Image of Adams holinesse in his innocency who obserued the seuenth day holy vnto God And to the image of the second Adam The Lord of the Sabbath who most absolutely kept the Sabbath fulfilling all righteousnesse And the good hart though it cannot attaine this perfection yet striues to recouer this Image 3. It knowes that as it is the Pale and preseruatiue of Religion and the heart of the Commandements as it is placed betweene the two Tables so it is the triall of Religion Whence it is vsuall in Scripture to put keeping of the Sabbath for the whole worship of God and the Prophets mentioning the decay of all Religion say the Sabbaths are polluted Lam. 1.7 and that hee that is an ordinary Sabbath-breaker is a man of no religion without God in the world The Iewes could say If this man were of God he would keepe the Sabbath Ioh. 9.16 And enemies and hinderers of sanctifying the Sabbath are called vnbeleeuers vagabonds and wicked fellowes Act. 17.2 5. 4. It knowes that fearfull iudgements linger and waite vpon that person or people that negligently or wilfully profane Gods holy Sabbath Neh. 13.18 Did not your fathers thus and our God brought all this plague vpon vs Yet ye increase the wrath in breaking the Sabbath Ezek. 20.13 God thinkes on such to powre out indignation vpon them Which is a fire that cannot be quenched Ier. 17. vlt. The bodily death for the breach of the Ceremoniall part did figure the death of the soule for the breach of the Morall part See Exod. 31.14 and 35.2 5. It knowes that God showres downe blessings spirituall and temporall of this life and a better on the heads of conscionable obseruers of the Sabbath Esa. 56.2 5. Blessed is the man that doth this that keepeth the Sabbath and pollutes it not Chap. 58.13 14. If thou make the Sabbath a delight thou shalt delight in the Lord that is in the sweetnesse of his Word and Ordinances thou shalt mount on the high places of the earth that is be exalted aboue all people in true honour and be fed with the heritage of Iacob that is enioy all the good things of the promised Land of heauenly Canaan Here are blessings internall externall eternall 6. It knowes that the carefull sanctifying of a Sabbath heere is the beginning of that euerlasting Sabbath hereafter when we shall be gathered vnto the Congregation of the first borne written in heauen and enter into that eternall Rest of which this is a shadow which who so begins not here God hath sworne he shall neuer enter into his rest Hence a good heart first remembers the Sabbath day to sanctifie it It will all the weeke prepare for the Sabbath and doe all his owne worke in the sixe dayes as God did his that hee may rest on the seuenth It will remoue all things that may hinder the sanctifying of it either in himselfe or in his family that all worldly businesse may bee buried for that day as Iacob buried his Idols before he went to Bethel the House of God It will remember it is a day of rest from all bodily labour which necessity or holinesse command not for Adam himselfe in innocency could not both keepe the Sabbath and walke in his vocation And that it is a Day of holy rest not of idlenesse a Sabbath of the Lord. If God had liked idlenesse saith Athanasius he would not haue commanded so many things to be done nor all the parts of his worship to bee doubled on the Sabbath as Numb 28.9 10. nor so many duties of it as the longest day is short enough for them Therefore euery good heart will rest from all his speciall calling and waite on the generall Master or seruant young or old the buyer and seller Neh. 10.31 All Carryers and Porters Ier. 17.21 Beare no burthen on the Sabbath day no not the Husband-man in haruest Exod. 34.21 Yea the Prince himselfe is not exempted but must be among them Ezek. 46.9 Secondly a good heart will keepe the whole Sabbath day which is the seuenth in respect of the sixe following namely the first day of the weeke as the Iewish was the seuenth in respect of the sixe going before namely the last of the weeke If thou hirest a seruant or labourer to worke a day doest thou not meane a whole day When God allowes thee sixe dayes are they not whole and is not the seuenth so too When God rested the seuenth day was it not the whole Therefore a good heart thinks not it hath sufficiently kept a Sabbath to heare Seruice or a Sermon in the fore-noone or after-noone and all day else doe what hee list No it will giue him the morning and giue him the euening too Psal. 92.2 It selfe would not accept of another the labour of one or two houres for a dayes worke and dares not offer it to God but will keepe the whole Sabbath either in Gods House or it owne in duties publike or priuate Ier. 17.22 Ye shall doe no worke but sanctifie my Sabbath Thirdly a good heart will make the whole man keepe the Sabbath For as man stands of two parts body and soule so the sanctifying of the Sabbath is twofold inward and outward which a godly heart is carefull not to diuorce and therefore 1. Preserues the outward man from seruile workes of the calling but specially from committing sinne which is the most seruile worke and most contrary to the sanctification of the
Christ is sanctified and seasoned in the shame of Christ for thee 6. He that is ashamed of Christ while he was in his lowest abasement Christ will be ashamed of him in his glory And besides thou that oughtest not to be ashamed of him in his abasement darest thou now in his glory and aduancement 4. Meditate much and often on the comforts of another life and that Christ makes it a signe of blessednesse when wee suffer persecution for well-doing and Math. 5.12 Reioyce and be glad for great is your reward in heauen euen so great as the afflictions of this present life are not worthy the glory that shal be reuealed 5. Accustome thy selfe to conquer thy lusts as 1. ignorance which hinders from seeing the excellency of the Gospell 2. pride lest the disgraces of Religion cast thee off as we see in men vnmortified 3. passion and head-strength of naturall corruption which makes men impotent and impatient see Heb. 12.1 4. earthly and couetous desires that thou maiest still be easily weaned from the world the desire and vse of it 6. Labour for the helpes of patience as 1. sound iudgement in the truth allow it a deepe rooting 2. sound faith which ministers boldnesse Psalm 116. I beleeued therefore I spake 3. true hatred of sinne to indure any sorrow rather than sinne and admit the greatest sorrow rather than commit the least sinne So much of the first Doctrine The second is this The blessing of the fruitfull Christian is because hee brings forth fruit with patience hee shall perseuere vnto the end Or Truth of grace is blessed with continuance Wherein this good ground is distinguished from all the three former whose best fruits at last came to nothing Esa. 40.31 They that waite on the Lord shall renew their strength as the Eagle they shall runne and not be weary they shall walke and not faint Psalm 112.6 The righteous shall neuer be moued Hence the Scripture compares the faithful to trees planted by riuers of water whose moysture being indeficient their leaues fall not off which liuing Water is Christ apprehended by faith of which whosoeuer once drinketh he neuer thirsteth more because there is in him a Fountaine springing vp to eternall life Ioh. 4.41 This Doctrine being both of old and of late opposed we must 1. open the nature of perseuerance which the Aduersaries at this day would obscure and 2. confirme and prooue it by arguments which they would elude The former by a short description of it Perseuerance is a singular or speciall gift of God by which the sauing grace of Christ is so preserued in the heart of the true Beleeuer as that he neither wholly nor finally falls from it but abides vnchangeable in that estate of grace It is a speciall gift of God Ephes. 3.14 16. I bow my knees vnto the Father of our Lord Iesus Christ that ye might be strengthened with might by his Spirit in the inner man Phil. 1.6 He that hath begun the good worke will performe it vntill the Day of Christ. Heb. 12.2 He is the author and finisher of our faith Where note the errour of Arminians who denie perseuerance to bee truly and properly called the gift of God but the sole action of man and the proper cause of it the will of man for so they write Voluntas proxima sola est perseuerationis causa physica as if the will doth not therefore perseuere because God maketh it so to doe who is the God of all grace 1. Pet. 5.10 and worketh in vs both to will and to doe Phil. 2.13 By which the sauing grace of Christ is preserued in the heart of the true Beleeuer Where are three things considerable 1. The obiect sauing grace 2. The subiect a true Beleeuer 3. The meanes of perseuerance preseruation of grace 1. The obiect of perseuerance is the sauing grace of Christ for the question is not of seeming graces or common graces as illumination externall reformation temporary faith and the like but of true and sauing faith loue holinesse fruits of election and of effectuall vocation wrought by the Spirit not restraining but renewing Arminians denie that Gods Election is any cause or foundation of perseuerance yea or of calling to saluation they denie any such principle of heauenly life by effectuall vocation they denie that there is any substantiall difference betweene the faith holinesse righteousnesse of them that shall be saued and that temporary which damned Apostates had but onely induration and continuance Quite contrary to the Scripture which tells vs of semen manens 1. Ioh. 3.8 9. seed remaining in vs of an ingraffed word Iam. 1.21 of an oyntment which abideth 1. Ioh. 2.21 of an immortall seed 1. Pet. 1.23 and a fountaine of water springing to eternall life Ioh. 4.14 2. The subiect of perseuerance is the true Beleeuer one truly iustified and sanctified for looke what grace soeuer an hypocrite hath he may and shall lose it totally and finally We doubt not but hypocrites may fall from the whole profession of faith and afterward persecute it as Iulian But the question is of true Beleeuers and all the examples of hypocrites falling away touch not the question 3. The meanes of perseuerance is that sauing grace is preserued in the heart of the true Beleeuer Wee denie not but grace in respect of it selfe as in Adam and in respect of the subiect the Elect is subiect to change and may as easily be quite shaken out of the heart as the grace of creation out of Adams But this sauing grace is preserued not by the Beleeuer himselfe by his owne watch and care though not without it but partly by the priuiledge of spirituall life flowing from Christ who is risen from death and dieth no more partly by the promise of God who is faithfull in his whole couenant Ierem. 32.40 partly by the protection ayde and custody of God whose power preserueth his to saluation 1. Pet. 1.5 partly by Christs intercession and prayer and partly by meanes appointed to preserue that sparke of heauenly life the Word Ministery prayer exhortation c. For these are certaine rules 1. That neither the promise of perseuerance on Gods part nor the assurance of it on mans doe hinder the meanes or make exhortation and prayers vnfruitfull as Arminians teach vs but rather imply and include them Luk. 22.46 Christ had told Peter hee had prayed his faith should not faile but yet exhorts him withall to watch and pray who dare say it was idle though Peter might be certaine of perseuerance Marke the same argumentation in 1. Ioh. 2.27 28. 2. Conditions hinder not the certainty of the promise For the Lord will vphold them to all conditions requisite Hee that makes them perseuere to the end makes them perseuere in the meanes 3. Conditions hinder not the absolute both promise and performance For the same thing may be both absolutely promised because it shall certainly be accomplished and with
many are thus called but not chosen the latter according to purpose which is euer effectuall to the change and renewing of the heart Are without repentance That is are not changed repentance a cause of mutation put by a Metonymie for change it selfe for in God whose wisedome and power attends all his counsels can be no shadow or change therfore gifts of this kinde are vnalterable And this is the intent of the place namely to shew that though the Iewes became enemies of the Gospell and vnworthily abused the gracious blessings afforded them by God yet the Election and promise of God of calling many of them and leading them to saluation is stronger than to bee made voyd by such their vnworthinesse and the reason is because these gifts which belong to Vocation and Election are such as God cannot repent of So Augustine the Apostle speaks de donis vocatione Dei secundum propositum And the Papists themselues as Suarez the Iesuite Dona Dei sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est dona illa quae proficiscūtur ex electione vt verba proximè praecedētia indicāt Now for the reply This exposition meets with two errours of Arminius First that this place is not meant of Gods immutable Decree of Election nor of the gifts of faith perseuerance but of the Iewes restitution and calling to the communion of the Gospell whereby they take in the effect and quite iustle out the cause Secondly that these gifts and calling proceed not from Election cōtrary to the second verse of that Chapter Hath God cast away his people whom he knew before and to the 5. verse Euen so now a remnant is reserued through the election of grace and to the 7. verse The election hath attained Thompson hath two answeres to this place 1. He saith These gifts are so called in respect of the euent and end eternall life but so as in the meane time God may repent againe and againe Cleane contrary to the constant nature of God and the constant tenor of grace the characters of which are indelible 2. They are saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of God promising not of man receiuing Vaine man who will make the gifts according to purpose to reele and stagger according to the wauering and flexible will of man What Shall Gods stable counsell depend on the leuity and temerity of mans will The Remonstrants answere that though God repent him not doni sui of his gift yet man may repent doni accepti retenti of the gift receiued and held besides that God doth repent of his gifts if man abuse them as Gen. 6. 1. Sam. 15. so as though God take not away his gifts yet man may cast them away though God reuoke not yet man may reuolt and scatter those gifts Answ. 1. Thus Gods mighty power is made subordinate to the power of the creature 2. The promise of God faileth for the tentation exceedeth their strength 3. Gods wisedome giues not such gifts to such as will cast them away or to none but such as know the excellency of them The new name is not knowne but to him that hath it and hee that hath it knoweth it 4. God not onely not takes away the gifts he thus giueth but preserueth them for this is the difference between the grace of Creation and Regeneration God frames our will and makes it willing to perseuere that all the glory may be his Nothing is ours therefore boast of nothing 5. It is true that all conditions required are easily broken on our part our worthinesse being like Israels Deut. 9.6 But the Lord worketh all conditions for vs and in vs Psal. 61.7 Hee shall dwell before God for euer O prepare mercy and faithfulnesse that they may preserue him Which may better be seene by comparing these places together Exod. 19.5 with Ezek. 36.27 2. Chron. 15.2 with Ier. 32.39 Ioh. 15.7 with Ioh. 17.11 15 17. 5. Ground Whatsoeuer our Lord Iesus prayeth shall certainly come to passe Luk. 11.41.42 But Christ prayeth for the perseuerance of the faithfull Luk. 22.32 Ioh. 17.15 therefore they shall perseuere To the Proposition they answere that it is not true alwayes for Christ prayed for his enemies that his Father would pardon them but was not heard But how rash and dishonourable to Christ is this answere beside the falshood of it For 1. Was there not absolute conformity betweene the will of God the Father and the Sonne Could Christ aske or desire any thing which stood not with the will of his Father 2. Did Christ pray for all and euery of his enemies as if hee had not said that some of them sinned against the holy Ghost for whom he must not pray Math. 12.31 32. And if hee prayed for some was he not heard seeing by vertue of that prayer so many thousands were conuerted at one Sermon Act. 2.41 Surely he prayed for all his owne and was heard 3. This their answere is a meere cauill for our question is of that which Christ asketh for the Elect and not for his enemies And here they expresly graunt that whatsoeuer he prayed for for the Elect he is heard in and obtaineth Then they answere to the assumption that Christ prayed not absolutely for the perseuerance of the Saints but conditionally To this I say 1. Wee neuer read of this condition in petitioning perseuerance 2. Their Champion Thompson cha 19. denieth it saying Oratio Christi pro Petro proculdubio ex absoluta voluntate processit fuit efficax exaudita Christs prayer for Peter proceeded no doubt from his absolute will and was effectuall and heard Therefore they answere againe that it was made for Peter vpon speciall occasion I answer no 1. Christ intends his speech and prayer further then Peter Peter saith he Satan hath sought to winnow not thee but you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though as a good Phisician he applies the playster to the part affected but neglects no part of the body so Christ turnes him to Peter now most distressed and diseased hereby putting him in mind 1. of his fall to humble him 2. of his rising to comfort him 3. of his duty to quicken him Thou being conuented strengthen thy brethren 2. Christ prayed the same for all the Disciples Ioh. 17.11 Holy Father keepe them in thy Name And not onely for these but such as shall beleeue in their Word to the end of the world vers 20. Obiect But Peter failed in faith for the present for all that and so may Beleeuers and by that word failing in faith wee say Christ signified onely actum finalem and so notwithstanding the prayer of Christ Petrus mortaliter peccare potuerit he might sinne vnto death Itaque defecit fides non defecit Thomps ibid. Answ. 1. Augustine vnderstood better then hee what it is to faile in Faith namely not to perseuere vnto the end And therefore hee that is wholly cut off for a time perseuereth
it But exhortations are such meanes while 1. they admonish vs of our imbecillity in our selues 2. driue vs to our hold to get strength from God and implore his ayde and helpe 3. dayly to awaken vs out of our dulnesse and security 4. to vphold vs being ready to faint and grow weary by cherishing Faith and other graces 5. not to bring in doubting but keepe vs in good assurance while wee vse the meanes prescribed still looking at the promises And for threatnings and comminations against Apostates and back-sliders as Ioh. 15.6 Euery branch that beareth not fruit in me I take away and cast out and Heb. 10.26 If we sinne willingly after we haue receiued the knowledge of the truth there remaines nothing but a fearefull expectation of vengeance 1. These and the like threats are properly meant of seeming branches that bring leaues but otherwise are barren and fruitlesse as a true branch in Christ cannot be vers 5 2. All these comminations are conditionall if a branch beare not fruit which though it be impossible in a true branch yet they are of vse to them to stirre vp their care and watch and further can conclude nothing 3. Many such places as Heb. 10.26 are of such as sinne against the holy Ghost which themselues say is not incident vnto a true elect person 2. Conclusion No prayer or petition in Scripture either for not losing the Spirit or for restoring the Spirit concludes against the elects perseuerance in grace but for it Because first prayer of the Spirit argues the presence of the Spirit and being a prayer of Faith cannot be denied Secondly it is ordinary for the Saints to pray Take not away thy holy Spirit Psal. 51.11 for he is sometime taken from them not in respect of his existence but of his powerfull working not in respect of the sauing gift but of the measure degree and operation of it As hee is taken away from the wicked not in respect of the gift of Regeneration which they neuer had but of some common gifts either naturall or ciuill for office or the like as in Saul 1. Sam. 15.16 Thirdly it is as ordinary for them to pray for the returne of the Spirit and creating a new Spirit who is indeed quite gone not in himselfe but in their sense and apprehension But this concludes nothing that because they feele him not therefore hee is not there no more than a man in a swoone may conclude he hath no life or a child in the wombe not to liue because it vnderstands not the life of it Fourthly it is not as they say in vaine for them thus to pray though they cannot fall away because 1. it is an obedience to Gods Commandement 2. a testimony that we depend on his strength and promise for perseuerance 3. that we shal attaine this gift in Gods owne meanes which is Prayer 3. Conclusion No phrase in all the Scripture concludes against the perseuerance of the Elect though in some phrases they picke many quarrels As wee may see in some of most seeming contrariety For this in the Text that some beleeue onely for a time we haue formerly shewed that this was farre from iustifying faith of which our question is but is meant of temporary faith which hath no promise of perseuerance as this hath But how weake were the conclusion Some fall from temporary faith therefore others may fall from iustifying faith Gal. 3.3 Some begin in the Spirit and end in the flesh Answ. 1. The Apostle writes not to particular Beleeuers of whom wee speake but to foolish Apostates that neuer truly beleeued 2. By spirit is not there meant the Spirit of Regeneration but they begun in the doctrine of the Gospell called spirit and life Ioh. 6.63 and the ministery of the Spirit 2. Cor. 3.8 3. By ending in the flesh is not meant the state of a man vnregenerate but the fleshly doctrine of false apostles sauouring wholly of fleshly and carnall wisedome So as the Apostle chargeth them not with falling from true Regeneration which they had not and of which we now speake but from the profession of the Gospell which they had receiued Now how inconsequent is this Many fall from professing the truth therefore the Elect fall from grace Exod. 32.32 Some are said to be blotted out of the Booke of Life not wicked onely Psal. 69.28 but the Elect as Moses prayed that he might Answ. 1. Symbolicall or figuratiue arguments proue nothing as this is for God needs no bookes 2. Moses wisheth not simply but conditionally If it might be If Gods glory and his peoples good might thereby be preferred Suppositions are no positions 3. The Lord himselfe denies that Moses or any Elect could be blotted out saying Not thee but him that sinneth against me that is le ts sinne raigne in him 4. There is a two-fold booke a two-fold writing and a two-fold blotting First there is a Booke of Gods eternall Decree of Election in which Booke of life who euer are written they are neuer blotted out for the foundation of God abideth sure and hath his seale 2. Tim. 2.19 This Booke is sealed And if a man say Quod scripsi scripsi What I haue written I haue written Ioh. 19.22 Num Deus quenquam scribit delet saith Augustine Doth God write any man in his Booke and blot him out againe Secondly there is a booke of the execution of that Decree which lies in earth as that in heauen the Church-booke wherein men are actually enrolled into the company of the Church and receiued into Gods Couenant Family by professing the Word and Sacraments Now such as are written in this Book are written in in the iudgement of charity not of certainty True members are indeed written the hypocrite only in the opinion of himselfe and others And this is the two-fold writing one true the other imaginary Augustine on Psalme 69. expresseth it excellently thus Dicuntur scripti quia sic putant putantur nec sic accipere debemus c. sed hoc dictum est secundum spem ipsorum qui ibi se scriptos putabant So also there is a twofold blotting 1. Out of the Church when their hypocrisie is discouered and they thrust out of the company of the faithfull among whom they were written and numbred 2. Out of the other Booke in heauen when they are declared and manifested neuer to haue been written there Now the argument is weake Because some are blotted out of the booke of the Church therefore some out of the Booke of Election and because some are declared neuer to haue been written in the Booke of Life therefore those that are indeed written there may fall away Rom. 14.15 We reade of some destroyed for whom Christ died therefore members of Christ may fall away and perish Answ. 1. By destroying is meant not a casting off the foundation but a scandalizing of our brother in indifferent things of which the Apostle there