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sostom says, ouçpapar mina

XXXVII. In the last place, this spirit is appa@wy. 4. The rõo zaopovojuízes mpã, the earnest, of our inberitance, Eph. 1. Theirinhe14. Grotius has learnedly observed on this place, ritance. that the word ápçalay (earnest) is not of Greek, but Syriac origin; but we say, it is of Hebrew derivation: as appears from Gen. 38. 17, where Thamar asks 1127, Arabon e pledge of Jubah. It is probable, the Greeks had this word from the Phenicians, with whom they carried on much commerce. But Arrabo an earnest, or, as the Latins express it shorter, arra, is a part of the price given before hand, as an assurance, that the whole should afterwards follow. And Cbry.

the whole. In 1 ke manner, those gifts of the spirit, of which we have jult spoken, are a part of the fucure happiness, and of the principal thing that is to come after:, and they clearly resemble that earnest, which the bridegroom gives to the bride, in testimony of her communion with him in all his poffeffions. For, who will not rea lily believe, that there is a reference here to the ceremony of betrothing? To which there is certainly an allusion, Hof 1; 21, 22. Moreover, that pofielfon, of which the spirit is an earnest, is called the inheritance of the children of God; because it is perpetual and never to be alienated from the poffeffors: whoever has it, has it continually, from the first moment of possession thro' all the ages of eternity. Therefore we conclude, that it is not possible, that they, who have once received, the Holy Spirit, can forfeit the heavenly inheritance: because otherwise, which God forbid, the Spirit of truth would be a falfe and fallacious earnest.

XXXVIII. Thus far we have hewn, that the For this whole adorable trinity contribute their part to the conserva. conlervation of believers : whence it appears, that tion, God their salvation is secure under such guardians. Let employs a us now, further enquire into the method, which God tural elätakes for their conservation. First then he employscacy. that infinite and dispernatual power, by which he at

first infused the beginning of the spiritual life into elect souls, so that it may be cherished and maintained for ever by no lefs efficacy, than it was at first pro : duced. To this purpose is what we have advanced Seet. XVIII. Concerning the power of God displayed

in this affair. And mo XXXIX, But as it becomes God, to deal with a ral means. rational creature in a way suitable to its nature, so he

superads to that fupernatural power fome means, acting morally, as they commonly speak, by which the elect themselves are excited carefully to keep themselves under God's protection. Here he uses the ministry of his word, which is the incorruptible feed, and the word of God, which liveth and abideth for ever, 1 Pet. 1. 23. He fets before them the excellence of faith and godliness, thereby confirming the souls of his people, and exhorting them to continue in the fait, Acts 14. 22. He gives the promises of a great reward to thole and only those who persevere, Mat. 24, 13. Rev. 2. 19, 11, He fubjoins the threctnings of a dreadful vengeance against backsliders and apoftates, Ezck. 33. 13, 14, 15: and at times awakens dull and drowsy souls with his chaltning rod,' and reminds them of their duty, Pf. 119.67, before I was afflicted, I went aftray; but now have I kept thy word. These admonitions, promises, threatnings and the like actions of God towards the elect, are lo far from giving the least ground to conclude any thing against their perseverance;' that, on the contrary, they are

powerful means for their conservation. By which

XL. For, when God, by the power of his spirit, þelievers excites the mind attentively to consider these things, are excit.

a certain holy fear and trembling are produced on

man, Pbil. 2. 12, which stir him up to be diligently ipemfclve. upon his guard against the Besh, the world and the

devil, and all their snares, least, by being imposed upon by their deceits, he should do any thing prejudicial to his own salvation. And should it happen, that he has departed from God by some abominable


ed to pre


iniquity; the fense of the wound he has given his conscience, and which, unless timely cured, must at last issue in eternal death, does not suffer him to be easy till, by renewed repentance, he has returned to God, and obtained, with inany tears, the pardon of his lin from his infinite mercy. And as every believer is conscious of his own weaknefs, therefore with humble dependence on the assistance of divine grace, he is earnest in devout prayers, for the continual influences of it, in order to his confervation and corroboration ; praying, according to our Lord's direction, lead us not into temptation, but deliver us from evil. And in this manner all true believers, being excited and affifted by God, also persevere and preserve themselves, we know, that whosoever is born of God, fiineih not; bilt be, that is begotten of God, keeperb himself, and thet wicked one toucheth bim not, i John. 5. 18. And indeed, whoever forms a right judgement of the vileness of sin, the torments of hell, and the greatness of divine wrath; whoever has had but the lightest taste of the beauty of religion, the pleasantnels of grace, the honour of eternal glory, and the incredible sweetness of the love of God; it is not possible, he should not exclaim; lo! they that are far from thee, Mall perish; thou hast destroyed all them that go a whoring from thee: but it is good for me to draw near to God, Pf: 73; 2, 28. This is with purpose of heart to cleave to the Lord, Acts 11. 23.

XLI. Hence appears the falsehood of the calumny Ourdoc. of our adversáries, that, by this doctrine concerning terseuseful the almighty conservation of God, a wide door is for piety, opence to profaneness and carnal security. That it is than com: highly useful and effectual for the confolation of be- fort. lievers, provided it is true, will not be contradicted even by those who deny it. But nothing can be effectual for the consolation of the faints, which, at the same time, is not effectual for the promoting of þolincss." For, in every consolation, there is a


che glory

demonstration of the beneficent love of God towards the wretched finner, who is folicitous about his salvation; and the clearer that demonftration of divine love is, and the more particular the application, the stronger also is the confolation. Befdes, nothing is more powerful for inflaming our hearts with love to God, than the knowledge, sense and taste of the divine love shed abroad in them. Whoever therefore most amplifies the powerful grace of God in his consolation, which impudence itself will not deny we do, presents to the faints the most powerful motives,

to divine love and the consequences thereof. :1.11 Because it XLII. But let us more particularly shew, that our 1: greatly doctrine is far more adapted to promote piety, than illustrates

what our adversaries maintain concerning the unstable of God. happiness of believers. And first, our doctrine dothi

certainly most of all illustrate the glory of God, which the opposite tends to obscure. We celebrate the infinite POWEB. of the deity, whereby he can not only restrain our outward enemies from overthrowing our salvation, but also fo fix the wavering disposition of our will, that it may not depart from the conftant Jove of holiness: also his TRUTH in the promifes of the covenant of grace, on which we safely and securely rely, being assured, that he, who hath promifed, wilt also perform : and his GOODNESS, whereby he does not altogether reject, or disinherit his children, or cut them off from the communion of Christ, even when they have fallen into some grièvous sin, but, by his fatherly: chastisements, graciously recovers themi from their fall, and stirs them up to repentance: and his HOLINESS, to which it is owing, that he hides his face from his children, when, for some time, they seem to give too much way to fin, so that he does not grant them far access to himself, nor the influences of his consolations, but rather sharply stings, and thoroughly terrifies their conscience with the fente of his indignațion, least he fhould appear to be like the sinner, or could bear with fin in his own people,


without resentment and the EFFICACY OF THE MERITS AND INTERCESSION OF CHRIST, whereby he has acquired and preserves for himself an inheritance never to be alienated. In fine, we celebrate the invincible power OF THE HOLY SPIRIT, who'fo preferves his myftical temple, that it neither can be destroyed, nor be made an habitation of impure spirits. But as the sum of our religion consists in glorifying God; so that which illustrates the glory of God, in this manner, does most of all promote godliness. 1:3 1.15.;

XLHI. But as the opposite doctrine separates the which the immutable bent of the free will to good, from the opposite

doctrine efficacy of divine grace; as it maintains, that God

obscures. does not alwayıs perform what he has promised; as it will not grant, that God's children, when they fall into fome grievous sin, are chastised with rods, but disinherited, and punished by fpiritual death; as it asferts, that the impetration of salvation by Christ (may be perfect and, in every respect, compleat, tho': none should happen actually to be faved thereby, and that Christ was inot always heard in his prayers, and that the holy spirit is foinecimes constrained, by the matability of the human will, to give up his habitation to the evil spirit; the opposite doctrine, I say muft, in many respects, be injurious to the power, truth and goodness of God the father ; to the merits and interceffion of God the fon, and to the invincible efficacy of the Holy Spirit...!!. stol

XLIV. Secondly. Our doctrine is excellently adapted 2. Powertos allure the unconverted, feriously to endeavour ful to al-after conversion and repentance: for, the more sure lure the and stable that happens it, which is promised to the

ed. penitent, the more effectual is the motive, taken from the confideration of it. The foripture every where diffuades men from searching after the good things of this world, and encourages them ro feek thofe good things, which are spiritual; from this argument, that the former will perish, but the latter



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