A practical discourse of God's sovereignty with other meterial points, deriving thence.

III. A third sort of evidence for Confirmation, are certain Arguments or Reasons why the Saints must needs Persevere in Faith and Ho∣liness.

By this word [Needs must] I do not understand any o∣ther kind of necessity, than well consists with perfect freedom; such a Necessity as was upon Paul to preach the Gospel; which was a work he rejoyced in: such as was upon Jesus Christ to bring-home his sheep; and to lay down his life for them: How was He streightned till it was accomplished! That it was written in his heart was no hindrance to the free∣dom of his will: The expression is well warranted also where it is said, That the Scripture (speaking of Judas his fact) must needs be fulfilled, Acts 1. 16.

The first Argument, in proof of Perseverance, is founded on the Saints Extract or Original; They are born of God: And this hath the force of a double Argument.

1. As God is their Father and Eternal Root: Our Saviour holds forth this Relation, as the ground of our Faith in pray∣er, Math. 6. 9. And He begins with it Himself, when He prayes for His own Glory, and that His Disciples might be partakers of it, John 17. 1. To the same end, He frequent∣ly useth that style of Father, in the Gospel of John; as in particular, That He ascends to His Father, and our Father, John 20. 17. It is to strengthen our Faith in God (thro' Himself) on the account of His Fatherhood to us. The Fa∣ther loveth the Son, John 3. 35. And, He loves His Believ∣ers, as He loveth Christ Himself, Iohn 17. 23. On which ground the Apostle concludes, That He cannot but give us all things else, Rom. 8. 32. Believers are, (in truth) the product of His love, both in respect of Election and Regeneration; and being so, He cannot but have a paternal affection for them; to administer to them, what-ever tends to their

sustentation and growth; and to keep-off what ever would intercept or weaken His gracious influences towards them: Having once loved them, He loves them for ever. They may therefore be confident, That what He hath begun in the Spi∣rit, He will not let end in the flesh: That having begun a good work in them, He will also perform it: For, As they have their spiritual Being from Him, as the Father of it; so 'tis Natural to Him to derive his virtues into them without in∣termission, as for a Vine to send up its sap into its own branches, or the Sun to cherish the plants of its own pro∣duction. All the natural affections that are in Creatures towards their own, are but drops of His Immense fullness: A Mother may possibly forget the Child of her Womb; but, the Lord cannot forget His Off-spring: That none may hurt, them, (nor they themselves) He will keep them night and day, and water them every moment. They are born by Him from the Belly, and carried from the Womb; and even to their old age He will carry them and deliver them.

2. The new Creature, as it comes from God; so, it exists in Him, and lives upon Him; and it is Natural to it, to seek its nourishment where it had its Original: No∣thing can satisfie it, but that great Deep from whence it sprang; As a New-born child (that has not the use of Rea∣son) will hunt for the breast by natural instinct, and not be qulet without it: As soon as ever Paul was conver∣ted, Behold he prayes, Acts 9. 11. Having once received the Spirit of Christ, they cannot but incline after Him, (as Elisha did Elijah upon the casting of his Mantle on him:) It is natural to them, as for sparks to fly upwards: They are said To be baptized with fire; Not onely, because of the purifying Nature of fire; but in respect of its Aspiring qua∣lity; it will be Mounting, and not rest till it come to its own element. Obstructions many it meets withall, but still it presseth onwards, and by degrees bears-down all afore it, and carries that with it in which it dwells, to the place of its birth; As the Dove could not Rest, till she came to the Ark, whence she set-out? This is lively set forth by our Saviour in John 7. 38. He that believeth in Me, out of his belly shall flow Rivers of living Waters: [Rivers] that bear down

all opposition: and Rivers of [living] Waters; not Land∣flouds, which are but of short continuance; or standing Pools, subject to drying up: But such Rivers as have an-Immortal Head.

We see how All things tend to their Center; The wick∣ed sleep not unless they do evil; They can bear the want of things most necessary to their being, rather than cease from sin: They are of the Serpents brood, and the lusts of their Father they will do: Judas was a Devil, and that carried him headlong to his own place. And if being born of the Devil, habituates men with so strong and restless a bent to Devilish lusts; the Divine Nature must needs work as effica∣ciously towards God, and Godlike Actions. And if it were not so, the Divine Nature had never born an humane stock to Heaven: The first fruits of the Spirit po∣ssess them with an earnest expectation and longing for the harvest.

There are, indeed, Remainders of the Old Man, which will still be opposing the New; and many contests there are between them: But Grace (like him that is Advocate for the King) will ever have the last word, and will also go out victor: ye may see it in Jeremy; The word of the Lord was made a Reproach to him; He therefore resolves to stifle it, and will no more speak in His Name: But, how succeds this carnal resolution? The word of the Lord was in his heart, as fire shut up in his bones: He was weary of forbearing, He could not hold. And Jonah, When he thought himself cut-off, and in the belly of hell; (yet (saith he, yet) will I look again towards thy holy Temple: As the Needle that is rightly touch'd, never Rests but in pointing towards the Pole:) and when obstructed in their Course, they cry the more earnest∣ly, Oh, when shall I come and appear before God!

II. Another Argument is taken from the Graces them∣selves which are the subject of Perseverance, viz. Faith and Holiness; Which let us consider, first, as They are a Gift; Then, in the Genuine use and property of them.

1. As they are a Gift; They are of those, good and perfect Gifts which come down from above, from the Father of lights,

with whom is no Variableness, nor shaddow of Turning. This Attribute of God's Ʋnchangeableness, is fitly and signifi∣cantly added, to shew, That as good and perfect gifts only, are from God, and from Him onely; so, That He never Changeth in His Purpose concerning those to whom He once gives them: They are of those Gifts that are without Repentance. As also, That these His Gifts do partake of His own unvariableness; They cannot dye, nor turn to be a∣ny other than what they are at first, save only in point of Perfection: There can happen no after-unworthiness in those He gives them to, which He did not foresee when He gave them; (which seems to be implied in the following words, [Of His Own Will begate He us:] and so, no cause why He should with-draw them, which should not aswell have hindred His giving them at first. As the word of God is not Yea and Nay; so neither are His Gifts. They are also God's Workmanship; And we know, (saith Solomon) That whatsoever God doth, it shall be for ever; Nothing can be added to it, Nor anything taken from it.

2. Let Faith and Holiness be considered in the Genuine use and Property of them. Nothing so endangers the Soul, as self-fullness; Faith (therefore) was ordained to empty out self, and devolve the soul on Another, (viz. Christ) which the more it does, the safer it is; And having once done it, it never undoes it agen. Faith (also) is an Active Grace, and diligent; and therefore thriving: He that hath it, shall have more of it; (Then sure he shall not lose that he hath:) It is alwayes Travelling, and never tyred; 1. Because it travels in the strength of Omnipotency: and 2. Because it works by love; Which is the most kindly and efficacious Principle of service and great Acts. Love is an Endless skrew; It has truly attain'd the perpetual Motion; It ena∣bles to endure all things and faileth not, 1 Cor 13. 7, 8. All that God doth for His people is from love, John 3. 16. and all that they do for God, growes from the same Root; They love Him, [because] He loved them, first; 1 John 4. 19. Love is That which renders a Work both pleasant to the Agent, and acceptable to the Object of it. Faith (therefore) working by love, shall never be weary of its work, nor fail

of its end; It is of Faith, That it might be sure.

And as for Holiness, (which is a disposition according to God, and capacitates for the blessed Vision) a little of it in Truth, is of infinite worth; The very smoak of it shall not be quenched: And it would be strange, if a thing so precious should be lyable to putrifaction: But it is not; yea, it chang∣eth other things, but is it self never changed: It is of a spreading nature; compared therefore to leaven, which is put into the Soul and hid there, till the whole lump be seaso∣ned: It is of an assimilating property; there is an Heavenly Tincture in it, which sanctifies all that it toucheth; To the pure all things are pure. It also meetens for Converse with God; and it drawes and ingageth the Soul to Him; There it is as in its proper Element, and out of which it cannot live: And, by this Converse it is both increased and sublimated.

A Natural Body once in being, can never be reduced to Nothing: How then should Things of Divine substance? They are Born of incorruptible seed, which liveth and abi∣deth for ever: And as the seed is, such will be the fruit; The Older it grows, the firmer it is; He that hath clean hands shall be stronger and stronger: They are the Holy Seed, And therefore, tho they cast their leaves (at times) yet their substance is in them, By which they are still re∣newed.

To all which might be added, that Notion also in Romans 8. 30. which inferreth, That to be sanctified, is all one as to be glorified: Holiness is the seed of Glory; and holy persons are in Glory; (viz. as to its kind, and the certainty of their obtainment;) although (indeed) it hath no glory at pre∣sent, in comparison of that which shall be; as the seed of a Rose or Lilly, compared with the flowers they will grow into; and which are virtually in them. According with this, is that of our Saviour, He that believeth [hath] ever∣lasting life: It argues the certainty of their Perseverance; The law of his God is in his heart: None of his steps shall slide: And therefore he saith, Destroy it Not, there is a bles∣sing in it.

III. Another proof rises from the Nature, extent, and

design, of Providence; or from the Intent and Purpose of God, in that great variety of things which believers are ex∣ercised with in the world. There are three things conside∣rable, to make out this Argument;

1. That there is a Divine Providence which Governs the World: As in dividing to the Nations their inheritance, and bounding their habitations, at first; so, by continuing them in possession, or Outing them, at his pleasure; and this (oftentimes) by very unlikely means, and over-ruling things accordingly: Seir being given to Esau, and Ar to the Children of Lot; and their term not being yet expired; the Lord inclines them to let Israel pass thorow, and to give them meat for their money: whereas the Amorites, who were destinied to destruction, He hardens their spirits and makes them obstinate; that they deny them passage, and come out against them in battel. So, when he would translate the Chaldean Monarchy to the Persians; He en∣feebles the one, but stirrs up the Others spirits, and Girds them with strength. How oft doth the Scripture repeat, That the Lord reigneth, That He puts down One and sets up another, That He doth according to His Will in the Ar∣mies of Heaven, and among the Inhabitants of the earth? How evident is it in his humbling of Pharaoh, Nebuchad∣nezzar, and others! This Providence reacheth to all man∣ner of Persons, times, and things; and Circumscribes them: It leaves not the least thing to a Contingency; Even Ravens, Sparrows, and Lillies, yea, and the hairs of your head are all numbred and under the Conduct of the Provi∣dence of God, Matth. 6. 26.

2. That the design and course of God's Providence, is to accomplish His Purpose. As Providence governs the World; so Purpose is the Director of Providence. He is a Provident Man that orders his affairs prudently: i. e. so that nothing is wanting, nor any thing spent in waste. Both these are in the Providence of God eminently: for 1. It is All-suffi∣cient; supplies all needs; Gives all things pertaining to Means and End: 2. It does Nothing in vain, Nothing su∣perfluous or impertinent to His Purpose. Things most ca∣sual

to Men, are levelled at a set and Certain End: What the Lord speaks with His Mouth, He fullfills with His Hand, 1 Kings 8. 24. and His Act shall not vary a tittle from His Decree, which is clearly the meaning of that in the Acts, Known unto God are all His Works from the be∣ginning of the world. Whence was it, that Esau tarried so long at his hunting, that he was overfainted? That Jacob was making pottage just when Esau comes home, which set his appetite on edge after it? But, that the Purpose of God according to Election might stand: The Elder must serve the younger; which now came-to-pass by the sale of his birthright. And thus the Providence of God makes even the prophaness of Men, subserve to His End. The Lord had determined to cast Judah and Jerusalem out of His sight, for their obstinacy: And to this end (that is, To make way for it) it came-to-pass, that Zedekiah rebelled against the King of Babylon: It was to fullfill the word of the Lord declared in the 2 Chron. 36. 21. (tho that was farr from the Rebellers intent.) So He gave Cyrus all the Kingdoms of the Earth, that he might build His Temple at Jerusalem; and it was to fullfill His Purpose before re∣corded by Jeremy the Prophet; as ver. 22. & 23. In like manner, Herod, Pilate, and the Jews, they all conspire the death of Christ, and each party on a several account; not thinking (in the least,) to fulfil the determinate Counsell of God; yet, That was it, which Providence intended, in permitting the Thing to be done; as is plain, by Acts 2. 23. As also, the Soldiers, in parting His garments and piercing His side; It was their barbarous rudeness which put them upon it; But, Providence designed to make-good a Pro∣phecy, These things [therefore] the Soldiers did, John, 19. 24. All that God doth in the World, is the Transcript, or Impression, of His Decrees.

3. That the Providence of God never fails of Its End: Our God is in Heaven, and doth whatsoever He will. He will Work, and who shall let it? And what will He work? The things that are coming and shall come: He hath both devised and done it, Jer. 51. 12. His Purpose is, To preserve His

People, and therefore, No Weapon that is formed against them shall prosper: Whosoever gathers together against them shall fall for their sake, Isa. 54. 15. And, As He hath purposed, so shall it stand; Chap. 14. 24. The Scriptures abound with in∣stances to prove it. As on the Contrary, When the Lord will execute Judgment, it shall be performed, albeit the Means be never so weak and improbable; Tho' the Army of the Chaldeans were all wounded men, yet shall they burn Je∣rusalem with fire, Jer. 37. 10. SHAMGAR shall kill six hundred Men with an Ox-goad; and SAMPSON, a Thousand with the Jaw-bone of an Ass. These things con∣sidered and laid together, (though chiefly referring to Tem∣poral things) doe strongly inforce the Argument, for things of spiritual Concernment: Inasmuch as things of Eternal Moment are worthy of more peculiar regard and se∣curity.

Now, All a Believer's exercises (which may seem to en∣danger him) are either from the guilt of sins committed; From the power of indwelling corruption; From Satan's temptations; or Persecution from the World: None of which come on them accidentally, but as things fore-ap∣pointed of God, and for a good intent. It is for the Elects sake that all things else have their being, 2 Cor. 4. 15. And are all caused to work together for their good, Rom. 8. 28. As (namely) to humble them for sin; To wean them from the World; To indear JESƲS CHRIST to them; To shew them the usefulness of Ordinances; To exercise and try their Graces; To purge out their dross; To enable them to succour others; To demonstrate the Wisdom, Power, and Faithfulness of God towards them; To meeten them for Heaven; And to make them groan and long to be clothed upon with their house from thence; As might plen∣tifully be made out by the Scriptures, and the visible effects thereof upon those who have been exercised thereby. To instance a few particulars: David, after that great mis∣carriage in the matter of Ʋriah, with his broken bones upon it; walked the more humbly and warily all his dayes: He was also the more intent on that great duty of

Teaching sinners the way of God. Peter, he also got ground by denying his Master; Thereby he came to see his own weakness, the need he had of Christ's support, and conti∣nuall prayer for him; and we hear no more of his carnal confidence, after that: But, What a clamour and out-cry does he make against our adversary the Devil! to warn others (by his own example) what danger they are in: And doubtless, what the Tempter got by Peter's fall, he lost the double of it by the after-watchfulness of Others; For that's the designed end, viz. To strengthen, stablish, settle them, ver. 10. Paul had a Messenger of Satan let looss upon him, to buffet him: The end of which was to humble him, and To shew him the sufficiency of the Grace of Christ. 'Tis likely also, That he got as much by that thorn in his flesh, as by his Rapture and Revelations: To be sure, they did well together, and poized him the better for his work. The like effect upon Job. Mary Magda∣len the remembrance of the seven devils that once pos∣sess'd her, and of that love which cast them out; How did it heighten her love to Christ, and keep her heart in a mel∣ting frame! She loved much, because much was forgiven her. The People's fourty years travel thro' that great and terri∣ble wilderness, among fiery Serpents and scorpions; It was To prove them, and to doe them good in the latter end: They were also sent into captivity for their good: This was all the fruit intended, To take away their sin; and to make them partakers of His holiness.

I grant, (indeed) These things are Physick, which Na∣ture desires not: Yet let me say, They are as needfull in their season as our food; and in very Faithfullness we must have them: which also appears by the scope of the new Covenant; (Of which more afterwards.)

Upon all which, It is safely inferred, That all these things worketh God with Man; Not to destroy him, but To bring-back his soul from the pit, Job 33. 29. & 30. They are all made to turn to their Salvation: They have alwaies tri∣umphed over them, and been more than Conquerors, through Him that loved them.

And if this be the fruit and Result of all that doth or can befall a Believer, whiles in this World: (and ther's no more of evil or danger when this is done) then welcom let them be, as another Demonstration of their INVINCIBLE PERSEVERANCE. Who so is wise, and will observe these things; even they shall understand the loving-kindness of the Lord.

IV. A fourth Argument for the Saints Perseverance, is built on their Union with Christ; Which is of that Inti∣mateness, that the Scripture sets it forth by terms of near∣est Relation; as Foundation and Building, Vine and Branches, Father and Children, Husband and Spouse, Head and Members; Yea, They are both called (inter∣changeably) by the same Name; He is called Jacob, Psal. 24. 6. And they are called Christ, 1 Cor. 12. 12. And (which is more, if more can be) He communicates to them that title which one would think Incommunicable, viz. The Lord our Righteousness, Jer. 23. 6. with chap. 33. 16. And this Union is such as can never be broken; It is no more possible, than for the Union which is between God and Christ to be dissolv'd: For, the same Oneness (for kinde) is between Christ and them, as between the Father and Christ; which is plain by that passage of His prayer in the 17 John, ver. 21. That they all may be One (How one?) as thou Father art in Me and I in Thee, That they may be One in Ʋs. They are so near to Him, that they are said to be Of His flesh and of His bones, Eph. 5. 30. as also, That they are one Spirit, i. e. He and They are Actuated by the same Spirit, as the head and members of the same Bo∣dy are by One Soul. And this is the true reason why Be∣lievers cannot walk after the flesh, because The Spirit of life which is in Christ Iesus (as their root) rules in them, Rom. 8. 2. They are preserved in Christ as Noah was in the Ark; or as branches in their own stock: For, this diffe∣rence is still to be Noted, That Believers have not this life in themselves, as Christ hath; but they have it in him, which is better for them than if in their own keeping: For, being in Him as in a Root, It is natural to Him to Commu∣nicate,

and as natural to them (by virtue of the Divine Nature communicated to them) to Derive from Him: And so, Because (and whiles) He lives, They shall live also: He that hath the Son, hath life: and they have it in a way of Right; as he that is possest of the soil, has right to all that grows upon it. All that is Christ's is theirs; There is a happy Commutation of Interests; Their debts with the conse∣quences thereof are devolv'd upon Him; and all that was His in imputed to them. And His care of them is such, that He will be able to say at the latter day, Of All that Thou hast given Me I have lost nothing; He will not leave an hoof behind: The signet on his right hand (Men of shine∣ing outsides) may possibly be plucked thence; but the least joint of His finger shall not. No man (who is Compos men∣tis) will suffer the meanest part of himself to Gangrene and perish, if it be in his power to help it: How then should our Lord Christ? Who besides the naturall affection He hath to those of His own Body, hath also received a Commandment from the Father, to keep them safe: and is perfectly qualified, in all respects, to make it good. On this account, as well as others, they are complete in Him. Belie∣vers are so One with Christ, that whatsoever he did, they are said to doe it with Him; Circumcised with Him; Crucified with Him; Buried with Him; Rose with Him; Ascended with him; And they sit in Heaven with him. It is no more possible for Believers to miscrary finally, than for Christ Himself to be held under the power of the grave; There is one law for them both: It's a faithfull saying, If we be dead with Him, we shall also live with him; If we suffer with him, we shall be glorified together. As Christ once raised, dyes no more; so shall None of those raised with Him, return any more to corruption: For, He gave himself for his Church; not onely to sanctifie and cleanse it for once, but Once for All; and to present it without spot or wrinkle at the last day: By that one offering, He perfected for ever them that are san∣ctified. These are those sure mercies of David, recorded in the 55th. of Isaiah, and explained in that 13th of the Acts.

It is not for Nothing, that our blessed Lord and Saviour so often repeats that good word and promise touching Belie∣vers, in John 6. v. 39, 40, 44, 54; (which surely He did, as being greatly pleased with the thoughts of it) I will raise him up at the last day: and, I will raise him up at the last day,—q. d. I will be with him unto the end of the world, and see him safe in Heaven: And this may be said of it, (as by Joseph to Pharaoh) The thing is doubled, because it is established of God, and He will bring it to pass.

V. Another Argument for Believers invincible Perseve∣rance, is, That all the Attributes of God doe stand ingaged for it: Virtue invincible having undertaken it, Needs must it succeed.

1. Power: In Jer. 32. 27, God's Sovereign Power over all flesh is laid-down as the ground of their faith, touching their Return from Captivity, and His giving them a new heart; and for His so keeping them, that they should not depart from Him any more, as they had done. So, when He would strengthen His fainting People, He styles Him∣self, The Everlasting God, The Lord, The Creator of the ends of the Earth, who fainteth not, Neither is weary: And in Ch. 62. 8, His Right hand, and the Arm of His strength, are engaged by an Oath.

In the 2 Tim. 1. 12, The Apostle argues the certain∣ty of his salvation from the Power of God; (which he could not have done with any good Reason or Comfort, had not that Power been ingaged for it): I am not ashamed—For I know Whom I have believed; and that He is [able] to keep That I have committed to Him, against that day: And he gives the like Counsel to others, where he points at the [Power] of God, to make all Grace abound in them: and in Rom. 11, The Calling of the Jews, and grafting them into Christ, is laid on the same Rock; For, God is [able] to Graft them in agen.

In Ephes. 6, He tells them what kind of enemies they were to wrestle with; viz. Principalities, and Powers, and spiritual wickedness in high places: (A sort of Adversaries too potent for spirits housed in Clay:) But, to harness

them fitly for the battel, he shews them a Power that is higher than those; and (indeed) as much above them, and more, than they above us: And with This he would have them to Invest themselves, Be strong in the Lord, and in the Power of His might: This is an Armour compleat; aptly term'd The [whole] Armour of God; and in this strong Tower Believers are safe.

So likewise in Eph. 1. To confirm them touching the hope of his Calling, he brings-in The Mighty Power of God, even That Power by which He raised Jesus Christ from the dead, and se••t Him at His own Right hand, far above all Principalities and Power, and putting all things under His feet: Wherein he sets forth Christ as a patern of what God will doe for Believers; They shall be raised and set above all. And though they sometimes fall, (as there is no Man that sinneth not) Let it make them more Wary, but not discourage them: For, They shall not be [utterly] cast down; and this, because The Lord upholdeth them with His hand. The Archers may shoot at them, and sorely grieve them; yet shall their Bowe abide in strength, and the Arms of their hands be made strong by the hands of the Mighty God of Jacob. And well it is for us, That the Divine Power hath undertaken this difficult Work; and that the Scrip∣tures do so clearly avouch it. For nothing less could be a Buttress sufficient to stay our Faith upon, touching our holding-out to the End: But, because, He is strong in Power, Not one faileth.

2. Wisdom: This is an ability to fit and direct Things to their proper End. In matters of lesser Concern, we find the Lord so laying His Work, that it cannot miscarry: It therefore it be His good pleasure to Ordain Men to Sal∣vation, His Wisdom requires, that it be in such a way as is sure to succeed: and that all sorts to Impediments be so over-ruled, as not to interrupt, but be made subservient to His great End: Having counted His cost and paid if off, and also begun to build; it behoves His Wisdom to see that His work be done, and brought to perfection: And ac∣cordingly to provide Instruments suted to His Work;

such as He knows Will do, and Not Over-doe, the thing in∣tended: As the Husbandman sorts his grain to the Nature of the soil, and threshing instruments to the capacity of his grain; he uses not a wheel is needfull: so, He stayeth His Rough winde in the day of the East-winde. He doth not onely de∣sign the End of a Man's journey, but every step in it is of His ordering; The Lord preserveth His going-out, and his coming-in. In Isa. 26. 7. The Lord is said, To weight the path of the Just: which (surely) is meant, Not onely of His observing their works, and dispensing to them accor∣dingly; but, as preponderating What they are to doe, and what is requisite for their doing of it; and so, apportio∣ning their strength and assistance answerably: As at making the World, He weighed the Mountains in scales, and the hills in a ballance; that its parts might be of equal weight: Or, as one that's to Run in a Race, and must carry Weights about him; it will be his wisdom to have them evenly poiz'd: So, the Lord sets one thing against another, in our souls Concernments. In Rom. 16, Paul brings-in this Wisdom of God, (as well as His Power) to help their Faith, touching their establishment: and the Apostle Jude, in the close of his Epistle, gives Glory to God, [as the Onely Wise God] upon the account of His keeping them from fal∣ling; and presenting them faultless before the presence of His Glory.

3. Honour: The concernment of God's honour, is also an important Argument for proof of this Doctrine: The Lord's manner of dealing with His People of old, and the Reason of it, is an Instance above Contradiction. The Promise of giving them Canaan, was not more Absolute than the Promise of Salvation to Believers; Nor was it less clog'd with Conditions, Threatnings, and Cautions, (which were afterwards added:) But, the promise being once made absolute, [To thy seed will I give this land] the Lord held Himself obliged in honour, to make it good. How often did He seem to be pouring out His wrath to destroy them? First in Egypt, Then in the Wilderness: (as

appears by Ezek. 20. 8, 13, 21, 22, and 40 verses.) And what was it that kept it off? It was the Interest of God's Honour; This put Him upon finding out Wayes to deli∣ver them; I wrought (sayes He) for my Name's sake: The Lord did (as it were) labour and work to suppress His righteous fury, incensed by their intolerable provocati∣ons: His Name and honour were concern'd, and that held His hands; He had once made an absolute Promise, which therefore must be made-good, tho' they made themselves never so unworthy of it.

The like ye have in Isaiah 48, They had dealt very treacherously, (than which, Nothing is more provoking:) But, (sayes the Lord) For my Names sake will I deferr mine anger, v. 9. And Agen, v. 11. For mine Own sake, even for mine Own sake, will I do it; For, how should My Name be pollu∣ted? The Lord will over-look a Thousand transgressions, rather than expose His Name and honour to Reproach, as once it was by a temporary suspension: To Recover which, and that His Name might be sanctified, He will bring them home agen; yea, tho' it be in the eyes of Men, a Thing impossible; and they themselves doe think so like∣wise; For, Our hope is lost, and we are cut off, (say they) Ezek. 37. 11. and Lam. 3. 18. My hope is perished from the Lord. Whether at home, or abroad, they still caused His Name to be prophaned: And for this His Holy Name, He had pitty on them, Ezek. 36. 20, 21. For, if He should have cast them off for ever, It would have been said, Either That He did not foresee how unworthy a people they would be; Or, He was not able to keep them in their own Land; Or to bring them back agen: Or els, That He was Changeable in His Purposes, and not true to His word, &c. some reflexion or other they would cast upon Him, which He could not bear. All which, & much more of like kinde, is applicable to Belivers, with respect to their Perseverance.

4. Justice, or Righteousness; There can hardly be found a firmer support, or more plenary consolation to Believers, than That the Justice of God is engaged to save them; For, The Righteous Lord will doe no iniquity. He would not

Justify (No, Not) His very Elect, but in a way consistent with His Righteousness: For which cause, He set-forth Christ a Propitiation for sin. Surely then, having received the Attonement, He will not expose His Justice to censure, by leaving them, in any wise obnoxious to comdemnation. Salvation (Now) is their due: His Grace hath made it so, By both giving, and accepting such a price for it as engageth Righteousness it self to save them: For, Who shall eondemn, since 'tis Christ that dy'd? It is as Righte∣ous a thing with God, To give Rest to His People, as tri∣bulation to those that trouble them: Paul therefore builds his expectation of the Crown, upon this Attribute as well as any other; Henceforth is laid up for me a Crown of Righteousness, which the Lord the [Righteous] Judge shall give me at that day. Yea, this Righteousness of God se∣cures to them, Their holding out, To finish their Course, and∣to keep the Faith; as well as the Reward when their work is done. God is not unrighteous to forget His [Peoples] la∣bour of love; Much less [Christ's.] This gave the Apo∣stle to be perswaded better things of those he writes to, than to be subject to Falling-away: The blood of the Everlasting Covenant is engaged to make them perfect in every good work, to doe His will: Yea, They shall bring forth fruit in their old age; and this, To declare that the Lord is Ʋpright, and no [Ʋnrighteousness] is in Him.

5. The Faithfulness (or Truth) of God, is also con∣cern'd in the final Perseverance of Believers: For, having drawn them from all Created bottoms, to a total Relyance on Himself; He cannot but give them That they have trusted Him for: The Lord will not be to His people as that broken staff Egypt was to the Jews, to fail them at their greatest Need; which is, when they are lost, driven away, broken, and sick, and (perhaps) have no mind to Re∣turn; as Ephraim, who went on frowardly: Then is the fit time for the Faithfulness of God to discover it self, by seeking them out, Bringing them back, Binding them up, Healing and Comforting them. To heal their backslidings, as it shews the Freeness of God's love, so His faithfulness.

The Lord will not behold iniquity in Jacob: i. e. He will not

take notice of it, so as to Recede from His Word: For, He could not but see their perversness and Murmurings: for which He punished them severely; and sometimes made as if He would disherite them: but still He Remembred His Co∣venant, and that Restrain'd it, that He could not Cast them off: The Lord had blessed, and therefore Men should not Reverse it; Neither themselves, by their insufferable Con∣tumacy; nor Balaam by his Inchantments. The Lord loveth Judgement, (i. e. Truth and Faithfulness;) and therefore He forsaketh not His Saints, They are preserved for ever. The Saints are in league with God; They have made a Co∣venant with Him by Sacrifice: And it is a league of His own propounding, by which He hath obliged Himself to pro∣tect them. And, tho' Men may break their Compacts, the Holy One of Israel will not; He is not Man that He should lie, nor the son of man that he should Repent. David having made God His Fortress, concludes from thence, that the Name of God was engaged to lead and guide him.

Those Corinthians were as lyable to temptations as other Men who fell by them: for they had strong Remain∣ders of Corruption, (as appeares by both the Epistles) and a subtil Adversary to observe and draw it out: Besides, They were highly gifted, and so thought themselves above the Rank of ordinary Christians; than which, nothing could more expose them to danger: But, notwithstanding all these disadvantages, they shall be kept; The Faithful∣ness of God that secures them, and shall confirm them unto the End: For, God is faithful (sayes he) by whom ye were Called: It is as if he had said, God would never have Called you into the Fellowship of his Son, if He had not resoved to keep you there. So agen, in Chap. 10. 13, he tells them, God will not suffer them to be tempted above that they are able: And he brings it in as an Inference from the same Propofition of The Faithfulness of God. He like∣wise layes the stress of his confidence for the Thessalonians being preserved blameless unto the Coming of Christ, upon the same Attribute; Faithful is He that Calleth you, who also will doe it: And when he would move the Hebrews to

purpose, to hold fast the profession of their Faith without wavering, he uses the same Engine still; Faithful is He that promised,

Peter, he also directs the Saints to Commit their Souls un∣to God, in well-doing, as unto a [Faithful] Creatour. Now, the Scripture alwaies propounds to us, such Attributes and Motives, as are proper to the matter in hand; and there∣fore, in styling God (here) a [Faithful Creatour] it's as much as to say, He that hath wrought you for this self same thing, is God; who is Faithful to His purpose, or first In∣tent of His Work; and will therefore perfect it, Notwith∣standing the fiery tryal you are to pass under; you may therefore build upon it, and commit your selves to Him accordingly.

And how doth the Lord condescend to Men of Low de∣gree, for the support of weak Believers! If we believe not, (i. e. Tho' our faith be so weak and insensible to us, that we doubt the very being of it, yet) He abideth faith∣ful: He will not quench the smoaking flax, Nor suffer His Faithfulness to fail. The Reason why the sons of Jacob are not consumed, is not from their Unchangeableness but God's

6. Mercy: This Attribute also, freely contributes to the Saints Perseverance. Mercy (properly) respects Men in distress, to support and bring them out, not-having of their own to help themselves: This, none are so se••sible of as Believers; and therefore, Them especially will Mercy provide for: Hos. 14. 3, In thee the Fatherless findeth Mercy, Psal. 59. 14. The God of my Mercy shall preserve me. Mercy is the Name of God, and His Glory, Exod. 34. 7. Mercy is His Way, All the paths of the Lord are Mercy: and it is His pleasant Path, called therefore His Delight, Micah 7. 18. It pleaseth Him above any thing: yea, He takes pleasure in them that hope in His Mercy, Psal 147. 11. We may say (in a good sense) His Throne is upholden by Mercy. It is Mercy that makes Men to fear Him, Ps. 130. 4. The 136 Psalm throughout, is an Encomium of Mercy, as That which doth all for us: and this, because it en∣dures

for ever. In the 138 Psalm, the Prophet grounds his confidence touching his Perseverance, upon this Attribute expressely; viz. That God would Perfect that which con∣cerned him, because His Mercy (which began the work) endureth for ever. The great Covenant is Founded in Mercy, and is therefore styled The sure Mercies of David, Isa. 55. I shall not add, touching this Attribute; For, if all the Rest be on our side, (and you see They are) the Mercy of God must needs be for us, since 'tis That (indeed) which hath enlisted and brought-in all the Rest.

VI. The Saints Perseverance may also be Argued from the Ends of their being, with the Author or those Ends: (This, the Scripture puts weight upon.) Their Ends are, To glorifie God, and to be glorified with Him: But, nei∣ther of these can be attained without Persevering: Not the first, For, nothing so dishonours God, as Apostacy: Not the latter, because such onely as endure to the End, shall be saved. They must (therefore) Persevere, Or those Ends will be frustrate; which will not stand with the Au∣thor's authority.

That these were the ends of their Being, is evident, Isa. 43. 21, This People have I formed for my self; and v. 7. I cre∣ated him for my Glory. The Apostle also is very express for it, in 2 Cor. 5. where, speaking of that Divine build∣ing in the Heavens, prepared for Believers; he tells us, They were wrought for that self same thing. The manner of expression is much to be remark'd: It is not barely said, This End, or this thing, we were made for: but (in effect) This very thing, and nothing els, (to be sure nothing less) was the very scope and end of our Creation, both old and new, even of all God's workmanship upon us. And, as evident it is, That God Himself is the Authour of those Ends, and that therefore they cannot miscarry. Upon this ground the Lord would have his People to found an Ʋn∣dauntable confidence, (as well may be gather'd from His so frequent indigitating of it.) In Isa. 43. He thus forti∣fies them against the sorest of evils; Fear not, for [I] have

Redeemed thee; [I] have called thee: and ver. 7. [I] have created him; [I] have formed him: yea [I] have made him: [I, even I the Lord] ver. 11. and Chap. 41. 10. Fear thou not, for [I] am with thee: [I] will strengthen thee, [I] will help thee, yea [I] will uphold thee: The emphasis lies in the person active. [I] i. e. I the Lord, (a note of infinite signi∣fication and security to Believers!) The Apostle also, in that 2 Cor. 5. That Believers might know themselves in∣vincibly secur'd, he points us to God, as the Great Author of those important Ends, and Almighty Undertaker for their accomplishment; He that wrought us for the self same thing, is [God] It is as if he had said, It is impossible we should lose the thing we were wrought for, because, it is God that wrought us for it: It is not the designment of an Idol; that is, Of some Ignorant, Rash, Fallible, or Mutable Agent; such a One as may possibly be surprised by unlook'd-for ac∣cidents; Circumvented by a sublimer understanding; Over-born by a power above him; or Recede from his pur∣pose, thro' levity and fickleness of his nature; &c. But it is [God] who is wise in Heart and Mighty in strength, Job 9. 4. It is He from whom all things that are, have their be∣ing, and are perfectly under His Rule and obeisance: He had Eternity afore Him, to lay His Design surely; and ac∣cordingly He declareth the End from the beginning, and changeth not. It is therefore as impossible for Him either to Doe, or neglect to doe, or suffer to be done, any thing whereby His purpose might suffer disappointment; as it is impossible That God should lye. He would never have set-up those Ends as the Sum and Upshot of His great De∣sign, if He had not Determined to see them made-good. And therefore (as sayes the Apostle) We are alwaies confi∣dent, That when absent from the Body, we shall be present with the Lord, ver. 6 & 8.

This is also further confirm'd by that compendious Pro∣mise, Jer. 31. 33. I will be their God, and they shall be my People: Every word (here) hath a peculiar emphasis; 1. That He will be a [God] to them: 2. [Their] God: and 3. [for ever]: This [I will] imports both a fix'd Re∣solution,

& Time without limit. It is as if He had said, Though other lords have had the Rule over you, and you have still a Proneness to Revolt to them; It shall not be: I will not be Outed any more; I'l heal your backslidings, and be your God still: I'l carry it towards you and for you, as becomes a God to doe: and I will make you such a People, as be∣cometh God to own; I will not be ashamed to be called your God, Heb. 11. 16. It would (indeed) be both a dispa∣ragement and dissatisfaction to God, if His People should fail of that He made them for; which (certainly) cannot be, because God is theirs; and if God be theirs, all things are theirs, both this World and that to come; 1 Cor. 3. 22, 23.

Lastly, For the final Perseverance of Believers, a Prin∣cipal Argument is fetch'd from the Sovereign Decree of E∣lection. I call it Sovereign, partly Because it is the high∣est Manifestation of God's absolute Dominion over His Creatures, in Choosing whom He would, and passing-by the Rest: Partly also, because all sorts of things what so∣ever are subjected to it, and made subservient to its final accompli••hment. And this I take, for a principal Reason why Election is so frequently placed in Eternity, (or, be∣fore the Foundation of the World) viz, To shew, That the very Fabrick of the World, and all Occurrences therein, were so contrived and framed in God's Decree, as having Election for their primary scope and End: That this first Cause is the Supream Moderator of all intermediate Cau∣ses, and is it self subject to None.

It was not any loveliness in Elect persons, which moved God to love them at first; so neither shall their unlovely backslidings deprive them of it, (though it may be eclips'd, by their own default, to the breaking of their bones.) The Lord Chose them for that blessed Image of His Own which He would afterwards imprint upon them, and this He still prosecutes through all dispensations.

That Elect Nation the Jews, They apostatized from God, and did worse than any Other; yet, the Lord would not utterly cast them off. In Samuel's time their wickedness

was very great; yet, saith he, (to stay them from total apostacy;) The Lord will not forsake you: But, what is the ground of that his great confidence, and grand Warranty? The very same that now we are upon; The Lord will not forsake you, because, [It hath pleased the Lord to make you His People:] Not because they remembred their duty and returned to God; but because He remembred for them His Covenant: In pursuance whereof, He long maintained their title, Notwithstanding their often-repeated forfei∣tures; and when in Captivity, brought them home again. And indeed, Nothing so melts the hearts of Those in Co∣venant with God, as the the Lord should be pacified towards them after all their abominations.

The manner of God's dealings with this people, is especially Instructive, to help the faith of the spiritual Election, upon all occasions; as holding-forth the special Regard the Lord hath for them, because of His Covenant: That tho' He may, and will, punish their iniquities, yet His loving kindnefs He will not take from them. And He puts it still upon His having once Chosen them, as you have it in Jeremy, ch. 41. 9, I have chosen thee, and not cast thee away. This later Clause, [And not cast thee away] seems added to shew, That His Choosing them was an Act unrepealable: q. d. I knew aforehand What thou wouldst Doe, and how thou wouldst prove: and, if I had meant Ever to Cast thee off; yea, if I had not Resolved against it; I would not have Chosen thee at all; But, since I have, Be sure I'l stand by thee, I will strengthen thee, I will help thee, I will uphold thee with the Right hand of my righteous∣ness.

It is true, The body of that Nation, for their unbelief, are now broken off: (There is a suspenfion of the outward part of the Covenant:) Not, that God inteds an Utter Rejection of them; For, such as have part in the special Election, are alwaies saved: And the time will come, when All Israel shall be saved: For, as touching the Election, They are beloved still, tho' yet unborn. For their sakes it was, That the dayes of tribulation were

shortened, Matth. 24. 22. Which answers to Isa. 65. 8. Destroy it not, there is a blessing in it.—The Lord will not so much respect What they have deserved, as what His own Cove∣nant is, concerning Abraham's Seed: Which Minding of His Covenant, is from the Ʋnchange ableness of His Pur∣pose; And therefore he saith; They shall be grafted in agen. Yea, though they be driven into all lands, Scattered into Corners, Mingled with the Heathen, and become so like them as Not to be known asunder; yet, being His Chosen Ones, and within His Covenant, He will bring them out of their holes, and Gather them [One by One:] i. e. He will do it accurately, exactly, punctually, So as none shall be Wanting: Though Sifted among all Nations, Not [One] Grain shall fall to the Earth.

The Reservation mentioned in Rom. 11. is God's Omni∣potent Safe-garding His Elect, when the Generality of the Nation fell to Idolatry; They would have gon All, as well as Some, had not Election held them back; as appears by comparing the 4 and 5 verses. It is therefore said to be, [According] to the Election of Grace: Which intimates, That Election was the Patern or Original, and Reservation the Copy of it. And, That this was not a single Case, or Re∣strained to the time that then was, is evident from Math. 24, Where our Saviour foretells, That the Subtilty of Deceiv∣ers, and temptations of the time, should be such; and the Torrent rise to that height and strength; That it will be a thing next to Impossible, Not to be Carried away by it: But, for the Elect, They are safeguarded from it: How? By the coming-in of the First and Sovereign Cause; By the virtue of which, the force and influence of all those second Causes, shall either be prevented, or Romoved, Mitigated, Inverted, shortened, or Over-ruled; and the faith of his Sealed Ones so Confirmed, that they shall not be hurt by them: Yea, (and which is more) Those very things which are destructive to Others shall work life in Them. This turn'd Balaam's curse into a blessing to Israel; and Paul's afflictions to his salvation: They are to Them, a Cause of lifting up the head. And if it were not so, the Apostle would never exhort

us To count it all joy when we fall into divers temptations: In the midst whereof, He keepeth the feet of His Saints. For, surely (sayes God) They are my People, Children that will not lye: i. e. They are of Those I have Chosen and set apart for my self; and therfore, they shall not frustrate my Pur∣pose in Choosing-them; which seems implyed in that word [So] So He was their Saviour: q. d. I will Save them, because I have made them my People.

And for further confirmation, take Notice, That this So∣vereign Decree is alwaies Regnant; It is that Kingdom which Ruleth over all, and shall never be broken. Psal. 89. 34. My Covenant will I not break. Nor alter the thing that is gon out of my lips: and v. 18. My Covenant shall stand fast with him. It is meant of the Covenant made with David and his house; Or (rather) with Christ and His Spiritual Seed, Of whom David was a Type. And that we might have strong Consolation, the Lord binds it with an Oath, Once (i. e. Once for all, and Once for ever; it was so full and perfect, that it needed no Alteration, Amendment, or Re∣petition) Once have I sworn by my Holiness, That I will not lye unto David; v. 35. And how Impossible it was, That this Covenant should be over-ruled or broken, appears also in Jer. 33. 20, 21. where, speaking in the Name of God, he delivers it thus; If you can break my Covenant of the Day, and my Covenant of the Night, that there should not be Day and Night in their Season; Then may also my Covenant be broken with David my Servant: (Here note by the way, That Day and Night take their turns, but still it is in their Season.) And David himself sayes of it, That it is a Cove∣nant Everlasting; Ordered in all things and sure: i. e. What ever might possibly fall-in to Interrupt it, There was that Order observed in the composition of the Covenant, & such a Power layd up within it, as should certainly over-run and bear-down those Impediments, triumph over them all, and hold on its way; (As all the Tempests and tumults that may happen in this lower World, can in no wise Obstruct the course of superiour Orbs:) He therefore declares, (in high, yet humble, expressions) He desired no other or bet∣ter

security for his Salvation. And it is not unlikely, That David and Solomon were both of them left to those great backslidings, to give a proof of the Sureness of this Cove∣nant; which indeed was sufficiently done by them, and tryed to the utmost: For, they both broke the Covenant, on their part; & yet the Covenant was not Null'd: No thanks to them, but to that Sovereign Grace that had laid-in Provision afore to prevent it, by making it Absolute and Ʋnrepealable. Yet the Lord will not Connive at their miscarriages; but If his Children forsake my law and break my Statutes, I will visit their transgressions with the Rod; Nevertheless, my loving-kindness will I not utterly take from him; Nor suffer my Faithfulness to fail. It must be granted, There was, at times, a seeming to make-void this Covenant; and great complaints are made upon it: But it revives again, and joy comes in the Morning, as is evident by the Close of that 89 Psalm, Blessed be the Lord for evermore, Amen and Amen. Its return was the more welcom for its temporary absence; and therefore he meets it with a double Gratulation, Amen and Amen! It was but in a litle wrath, that He hid His face from them, and that but for a Moment too; but with everlasting kindness will I have Mercy on thee, saith the Lord thy Redeemer. The Mountains shall depart and the hills be removed:—But my kindness shall not depart from thee, Neither shall the Covenant of my peace be removed, saith the Lord that hath Mercy on thee.

In Jer. 31. 37. another Impossibility is instanced in, to shew the Eternal Validity of this Covenant; Thus saith the Lord, If heaven above can be measured, and the foundati∣ons of the Earth searched out beneath; I will also cast off all the seed of Ifrael, for all that they have done, saith the Lord. The Lord Himself (you see) is both the Alpha and Omega of this great sentence; To shew, That both ends of the Co∣venant are in His own hands.

By these Scriptures (with many others) it is apparent, that there shall be no Faileur on God's part: and if so, Then there shall be None at all; because He hath taken on Himself the performance of the whole. Believers (there∣fore)

shall invincibly be carried-on (Notwithstanding all kind of impediments) unto the End of their Faith, the Salvation of their Souls.

Yet doth not this Doctrine go free of Contradiction: And truly, considering how cleer and pertinent the Scripture is for it; It seems to me, That if the first Impugners of Perseverance had not found themselves in a Toyl; and so, Necessitated to oppose it, for the maintenance of other principles they had before taken up and espoused, and which would not consist with this; They would never have set themselves against it: But, Errours (like Truths, in that) doe hang on a string; Or, as links in a Chayn, The first Mover draws the rest after. But I trust, thro help from Above, all the objections, that are laid against this Doctrine, shall prove a further confirmation of it, by one hand or other: The chief that I have met with, are these that follow.

Notes

• Luke 12. 50.
• Arg. I.
• John 1. 13.
• John 13. 1.
• Phil. 1. 6.
• Isaiah 27. 3. chap. 46. 3, 4.
• 1 K. 19. 19, 20.
• Prov. 4. 16.
• John 8. 44.
• Acts 1. 25.
• Rom. 8. 23.
• Jer. 20. 8, 9.
• Jonah 2. 2, 3.
• Ps. 84. 7.
• Ps. 42. 7.
• Arg. II.
• James 1. 17.
• v. 18.
• 2 Cor. 1. 19.
• Eccles. 3, 14.
• Luke 19. 26. Math. 13. 10.
• Rom. 4. 16.
• Math. 12. 20.
• John 3. 36. Ps. 37. 31.
• Isa. 65. 8.
• Arg. III.
• Deut. 2. 29, 30.
• Jer. 51. 11.
• Isa. 45. 1▪5.
• Ps. 93. 1. 97. 1. 75. 7.
• Dan. 4, 35.
• Eezk. 24. 25.
• 2 King 24. 20.
• Ps. 115. 3.
• Isa. 44. 7.
• Isa. 54. 17.
• Judges 3. 31. ch. 15. 15.
• Psal. 51. 13.
• 1 Pet. 5. 8.
• Luke 2••. 32.
• Job. 23. 10 with ch. 40. 4. & ch. 42. 6.
• Deut. 8. 15, 16.
• Jer. 24. 5.
• Isa. 27. 9.
• Heb. 12. 10.
• Rom. 8. 37.
• Ps. 107. 43.
• Arg. IV.
• 1 Cor. 6. 17.
• Jude ver. 2.
• Joh. 14. 19. 1
• Joh 5. 12.
• Joh. 18. 9. 17. 12.
• Jer. 22. 24.
• Eph. 5. 25.
• Joh. 6. 40.
• Col. 2. 10.
• vers. 11.
• Rom. 6. 6.
• ver. 4. & 5.
• Eph. 4. v. 8.
• Chap. 2. 6.
• Gal. 2▪ 20.
• 2 Tim. 2. 11.
• Rom. 8. 17. Chap 6. 9.
• Acts 13. 34.
• Eph. 5. 25. 27.
• Heb. 10. 14.
• Gen. 41. 32.
• Arg. V.
• Jer. 32. 7. with ver. 36 to 41.
• Isa. 40. 28.
• 2 Cor. 9. 8.
• Rom. 11. 23.
• Col. 1. 11.
• Eph. 6. 12.
• Eph. 6. 10.
• ver. 11.
• Eph. 1. 18.
• ver. 19.
• ver. 20.
• ver. 21.
• 2 Chr. 6. 36.
• Ps. 37. 24.
• Gen. 49. 23, 24
• Isa. 40. 26.
• Luk. 14. 29. 3••.
• Isa. 28. 25-28.
• Chap. 27. 8. Psal. 37. 23.
• Job. 31. 4.
• Ps. 121. 8.
• Rom. 16. 25. 27
• Jude, v. 24, 25.
• Gen. 15. 18.
• Chap. 12. 7.
• Ezek. 20. 14.
• Rom. ••. 1, 7.
• ver. 33. 2 Thes. 1. 7, 8.
• 2 Tim. 4. 8.
• Heb. 6. 9, 10.
• ch. 13. 20, 21.
• Ps. 92. 14, 15.
• Isa. 57. 17. 18.
• Ezek. 34. 16.
• Numb. 23. 21.
• Numb. 23. 20.
• Ps. 37. 28.
• Ps. 50. 5.
• Numb. 23. 19.
• Ps. 16. 1.
• Ps. 31. 3, 4.
• 1 Cor. 1. 8, 9.
• 1 Thes. 5. 23, 24.
• Heb. 1••. 23.
• 1 Pet. 4. 19.
• 2 Cor. 5. 5.
• 1 Pet. 4. 12.
• 2 Tim. 2. 13.
• Isa. 42. 3.
• Ps. 89. 33. Mal. 3. 6.
• Ps. 25. 10.
• Prov. 20. 28.
• Arg. VI.
• Arg. VII.
• Ezek. 16. 62, 63.
• Ezek. 36. 11.
• Rom. 11. 7.
• Rom. 11. 24.
• Rom. 11. 24.
• Isa. 27. 12.
• Amos 9. 9.
• 2 Thes. 2. 11, 12, 13.
• Ezek. 9. 6.
• Rev. 7. 3.
• Deut. 23. 5.
• Phil. 1. 19.
• Luke 21. 28.
• Jam. 1. 2.
• 1 Sam 2. 9.
• Isa. 63. 8.
• Dan. 2. 44.
• •• Sam. 23. 5.
• Ps. 89. 31, 32.
• ver. 29.
• Isa. 54. 8.
• ver. 10.