Galatians 6:9

In these words, the Apostle expounds the fift generall rule appertaining to all sorts of men: and in it he ascendeth from the hypothesis to the thesis, that is, from the particular, to the generall, shewing that we ought not to faint in any good course, either in doing good to them that labour amongst vs, and are ouer vs in the Lord, and admonish vs; nor yet in beeing beneficiall vnto others. And this verse dependeth vpon the former, (as the word therefore doth implie) by way of necessarie illation, and consequence: for seeing that they which continue in well doing, in sowing to the spirit, shall of the spirit reape life euerlasting, v. 8. therefore no man ought to be wearie of well doing. It consisteth of two parts: of a rule, or precept, in the former part of the verse, Let vs not therefore be wearie of well doing: and a reason of the rule, or a motiue to incite vs to the performance thereof, in the latter part: for in due season we shall reape, if we faint not. In the rule, the Apostle speakes that plainely, which in the former verses he had deliuered more obscurely: for here he expounds himselfe, what he meant by sowing to the spirit, namely, doing of good, or (as it is in the next verse) doeing of good vnto all, which may also appeare by that which followeth, we shall reape, if we faint not, that is, we shall reape the fruit of that which we haue sowne to the spirit, if we faint not: therefore to sow to the spirit, is nothing els, but to doe good. Now, by well doing, the Apostle meaneth not onely the outward worke, whereby our neighbour is furthered, helped, relieued; but the doing of it also in a good manner, and to a good ende; so, as it may be a good worke indeede, not onely profitable to our neighbours, and comfortable to our selues, but acceptable to God. This is a most necessarie precept: for most men are soone wearie of a good course, like to these Galatians, who beganne in the spirit, but beeing wearie of that walke, turned aside, and made an ende in the flesh. Gal. 3. 3. Like Ephraim and Iudah, whose goodnes was as a morning cloud, and as the morning dowe which vanisheth away. Hos. 6. 4. This wearisomnes in well doing hath seased vpon the most: euen vpon all drowsie professours, (which are the greatest part,) as may appeare by this, in that some, if they be held but a quarter of an houre too long, or aboue their ordinarie time; are extreamely wearie of hearing the word. And as for duties of mercie, and liberalitie, putting vp iniuries, and tolerating wrongs, they are readie to make an ende as soone as they begin. And as for Prayer and thanksgiuing, and other parts of the worship of God, most men say in their hearts with the old Iewes, what profit is it that we keepe his commandements, and that we walke humbly before the Lord of hosts? Malach. 3. 14. nay they count it a wearines vnto them, and snuffe thereat. Malach. 1. 13. Hence it is, that the Holy Ghost is so frequent in stirring vs vp to the performance of all good duties, with alacritie, and chearefulnes, and so often in rousing vs from that drowsines and deadnes, wherewith we are ouerwhelmed. Luk. 18. 1. Our Sauiour Christ propounds a parable to this ende, to teach vs, that we ought alwaies to pray, and not to waxe faint. Eph. 3. 13. I desire (saith Paul) that ye faint not at my tribulations. 2. Thess. 3. 13. And ye, brethren, be not wearie in well doing. And so in this place, Let vs not therefore be wearie of well doing.

Nowe the reasons which make men so wearie of wel doing, are in generall these three. First, the strength of the flesh, which euen in the regenerate is like the great gyant Goliah, in comparison of poore Dauid. Secondly, the weakenesse of the spirit, and spirituall graces. Thirdly, the outward occurrences, and impediments of this life. In speciall they be these. First, men by nature are wolues one to another. Esay. 11. v. 6. and so they continue, til this woluish nature be mortified, and renued by grace, beeing so farre from helping, furthering, releeuing, tollerating one another, or performing any other dutie of loue, that contrarily, they are readie to bite, and deuoure one another. Gal. 5. 15. Secondly, oftentimes it commeth to passe, that other mens coldnesse doth coole our zeale, their backewardnesse, slacketh our forwardnesse. Thirdly, many thinke it a disgrace and disparagement vnto them, to stoope so lowe, as to become seruiceable vnto their inferiours. Fourthly, there are many things which discourage vs from well doing, either the partie is vnknowne vnto vs, as Dauid was to Naball (for which cause he 1 Sam. 25. 10. would not releiue him in his necessitie:) or else seemeth vnworthy of our helpe, being such as through riot, harlots, lewd company, hath brought himselfe to miserie and beggerie. Or such as reward vs euill for good, hatred for our good will: or such as are querulous, alwaies complaining, though neuer so well dealt withall: all which make men cold in the duties of loue. Fiftly, some there be which faine dangers and cast perils, which hinder them from doing the good they should: The slothfull person saith, a lyon is in the way, &c. Lastly, the manifold occasions and affaires of this life, doe so distract the minde, as that a man is soone wearied, yea in the best things. Besides, many see no reason why they should spend themselues, in doing good vnto others.

Now to all these obstacles, and pul-backs, we are to oppose the Apostles precept, Let vs not be wearie of well doing For verely, if the consideration of these small occasions, and rubbes that lie in our way, daunt and dismay vs, and so stoppe our course, we shall neuer be plentifull in good workes: we may happly put our hand to the plowe, but a thousand to one we Luk. 9. 61. shall looke backe againe: with Lots wife cast a long looke toward Gen. 19. •6. Sodom; and with the Israelites in our hearts turne againe into Egypt. For as he that obserueth the winde shall not sowe, and as he that regardeth the cloudes, shall neuer reape. Eccles. 11. 4. So he that regardeth the ingratitude of some, the euill example of others, the manifold distractions, and occurrences of this life; and shall cast perils in carnall wisdome, of this, and that trouble, or inconuenience, that may ensue, shall neuer doe his dutie as he ought.

And assuredly, he that fainteth in a good course, and giueth it ouer before he come to the ende, is like vnto the slothfull husbandman, who hauing plowed and tilled, and in part sowed his ground, giueth ouer before he haue finished it; and so, either the parching heate doth wither it, or the nipping colde doth kill it, or the foules of the aire deuoure it.

Now most men are sicke of this disease, which shewes the greatnes of our corruptions, and that the best Christians haue a huge masse or lumpe of sinne in them, and but a sparke of grace; in that they are seldome or neuer wearie in scraping together of riches, in following their pleasures, in pursuing honours, and hunting after preferments: and yet are quickly wearie in duties of pietie, iustice, and mercie, albeit they haue an vnspeakable reward annexed vnto them.

Well, whatsoeuer the corrupt practises of men be, let vs learne our dutie, to goe forward without wearinesse, nay to do good with chearefulnesse, as Paul saith of himselfe, Philip. 3. forgetting that which is behind, and indeauouring himselfe to that which is before. Let vs consider that it is the propertie of a liberall minde, to deuise of liberall things, and to continue his liberality, Esay. 32. 8. Neither is this all, not to be wearie, or to persist & continue, but we must proceede on from strength to strength, and bring forth more fruite in our age, Psal. 92. 14. as the Church of Thiaiyra, whose workes were more at the last, then at the first, for which shee is worthely praised by our Sauiour Christ, Reuel. 2. 19. It was the motto of Charles the fift, Plus vltra, and it ought to be euery Christiās motto to striue to perfectiō, & as the Apostle exhorts vs, To be steadfast, immoneable, and not to make stay there, but to be aboundant alwaies in the worke of the Lord. 1. Cor. 15. 58. And that we may doe this indeed, we must set this downe as a certaine conclusion, that we will not recoile, nor giue backe, come what will come: and withall we must labour to quicken our dull and drowsie spirits, to girde vp the loynes of our mindes, to strengthen our weake hands, and our feeble knees, by publike and priuate exercises of reading, praier, meditation, conference, &c.

Thus much of the rule: nowe followeth the reason of the rule, or the motiue to incourage vs to the performance of this dutie, for in due season we shall reape, if we faint not, as if he should say more fully, thus, Let vs be assured of this, that continuing and increasing in well doing, our labour is not lost, nor spent in vaine. 1. Cor. 15. 58. for though we imagine that we labour in vaine, and spend our strength in vaine (as the Prophet speaketh) yet our worke is with the Lord, and our labour with our God, Esay, 49. 4. And albeit we may seeme to our selues and others to cast away our goods in beeing beneficiall vnto some, and (as the wiseman speaketh) to sowe vpon the waters; yet after many daies we shall finde them againe. Eccles 11. 1. In the motiue there be three things contained. First, the reason it selfe, which is a promise of reward We shall reape. Secondly, the circumstance of time, when this haruest shall be reaped, we shall reape in due season. Thirdly, the condition that is required on our parts, that we may reape, if we faint not. Of these in order, and first of the reason or promise it selfe.

Whereas the Apostle to the ende we may not be wearie of a good course, doth encourage vs to proceed on, by setting before our eies the promised reward, I gather, that we may encourage, animate, and excite our selues to the performance of all good duties, by the consideration of the heauenly haruest which we are to reape, and the crowne of glorie we are to receiue after this life; as the husbandman doeth sowe in hope that he shall reape: and though seed time be painefull and chargeable vnto him, yet he giueth not ouer for all that, but comforteth himselfe with the expectation of the haruest, which will fully quite his cost, and recompence his labour. That this is a truth, it may appeare by sundrie arguments: by precept, by promise, by practise, by reasō. For precept. It is the cōmandemēt of Christ we should make vs friends of vnrighteous māmon, or of the riches of iniquitie, that when we shall want, they may receiue vs into euerlasting Tabernacles, Luk. 16. 9.

For promise, besides this place (which is very pregnant to the purpose) Paul exhorts seruants that whatsoeuer they doe, they would doe it heartily, as to the Lord, and not to men, knowing that of the Lord they shall receiue the reward of inheritance. Coloss. 3. 23, 24. And generally what good thing soeuer a man doth the same shall he receiue of the Lord, whether he be bond or free. Eph. 6. 8. He that forsakes father and mother, &c. for Christs sake, shall receiue a 100. fold more in this life, and in the world to come life euerlasting. Math. 19. 29. These and the like promises were to no purpose, if it were not lawfull for vs to looke to the reward, & if we might not by considering of it, incite and stirre vp our selues, to greater alacritie in the course of Christianitie, in making vs more feruent and frequent in the duties of pietie.

Thirdly, it may be prooued by the practise of the saints of God: Abraham was contented to forsake his natiue countrie at the commaund of God, and to dwell in a strange land, yea and that in tents, because he looked for a cittie hauing a foundation, whose builder and maker is God, Ebr. 11. v. 9. 10. Moses esteemed the rebuke of Christ greater riches then the treasures of Egypt, because he had respect vnto the recompence of reward, v. 26. Christ (whose example is without all exception, beeing exemplum indeficiens as the Schoole-men speake) did sweeten the bitternes of the crosse with the consideration of the glorie which a little after he was to inioy, for so the Apostle saith, that for the ioy that was set before him, he endured the crosse, & despised the shame. Ebr. 12. 2. The Colossians are commended by the Apostle, for that they continued, and increased, in faith to God, and loue to mā, for the hopes sake that was laid vp for them in heauen, Coloss. 1. 5. And Paul shewes this to haue beene the practise, and to be the dutie of all the saints of God, so to runne that they may obtaine, 1. Cor. 9. 24.

Lastly, it may be prooued by reason. For first, that which is the end of our actions, ought to be considered of vs, as a means to stirre vs vp to the attaining of this ende: therefore seeing the ende of our faith, and hope, is eternall life. Rom. 6. 22. Ye haue your fruit in holinesse, and the end euerlasting life. 1. Pet. 1. 9. Receiuing the reward of your faith, the saluation of your soules. Therefore we may, nay we ought to cast our eies vpon it, & to direct all our actions for the attaining of it. Secondly, if the labourer worke, not in regard of the common good onely, but also with respect of his wages: he that runneth a race, to attaine the garland: if the husbandmen set and sow, plant and plowe, in hope to reape a haruest, & to receiue some fruite of his labours: It is lawfull for Christians also to doe good in regard of eternall reward, for that is the Apostles reason, 1. Cor. 9. 25. They that trie masteries abstaine from all things, that they may obtaine a corruptible crowne: but we for an vncorruptible. It is Saint Iames his reason, Iam. 5. 7, 8. as the husbandman waiteth for the pretious fruit of the earth, and hath long patience for it, vntill he receiue the former and the latter raine; So must we be patient, and settle our hearts, for the comming of the Lord draweth neare, and he will recompence euery man according to his workes. Thirdly, if it be lawfull for a man to abstaine from sinne, for feare of eternall punishment, and torment in hell, (as we know it is,) Matth. 10. 28. then it is lawfull to doe good, in hope of eternall reward. It will be saide, that it is the propertie of a mercenarie hireling to looke for reward I answer, it is the propertie of a hireling to looke onely, or principally for his hire, either not minding the glorie and honour of God, or lesse respecting it, then his owne priuate aduantage; so that when the hope of his gaine is gone, he leaueth his charge, and flieth away: like the Popish Monks, who were right hirelings indeede: for they minded nothing but their owne commoditie, according to the old saying, No penie, no Pater noster. But to looke to the recompence of reward in the second place, after the glorie of God, the performāce of our dutie, and discharge of a good conscience, is no propertie of a hireling; seeing God hath promised to giue to them which by continuance in well doing, seeke glorie, and honour, and immortalitie, eternall life. Rom. 2. 7.

By this that hath beene said, we may see the impudencie of the Rhemists, who in their marginall notes vpon Luk. 14. 1. Ebr. 11. 26. and Apoc. 3. 5. doe notably slander vs and our doctrine, in auerring that we teach, that no man ought to doe good in respect of reward: the like may be said of Cardinall Bellarmine, de Iustificat. l. 5•8. de Iustif & mer. Sect. 4. memb. 5. concl. 15. Bintfeldius, and others. For this is our constant doctrine, that we may, and ought, to stirre vp our dulnes to all chearefulnes, in the discharge of our dutie, by setting before our eyes the reward which is promised. Yet so, as that we ought not onely, nor principally, to respect the reward: for the zeale of Gods glorie, the care and conscience we haue to discharge our dutie, ought rather to mooue vs to be plentifull in good workes (in lue of thankfulnes vnto God for the riches of his mercie) then the greatnes of the reward; seeing we ought to do our dutie, though there were no heauen, no hell, no reward, no punishment, no Deuill to torment, no conscience to accuse; the very loue of God ought to constraine vs. 2. Cor. 5. 14. And here we must with thankfulnes acknowledge the endles loue and mercie of God towards vs, seeing that, when he might exact strict obedience without any promise of recompence for our labour: nay, when he might shiuer vs in pieces with his yron scepter, yet as Abashuerosh did to Queene Esther, he holdeth out his golden scepter vnto vs in the preaching of the word, that we might lay hold of it, and by it apprehend eternall life. Yea it pleaseth him to winne vs by gifts, to incite vs by rewards, to allure vs by promises, in giuing his word, that if we giue we may looke to receiue (though not for our merits, yet through his mercy:) if we bestowe transitorie goods, we shal receiue a durable substance. If a cuppe of cold water, Gods kingdome. Matth 10. 12.

The second generall point, is the circumstance of time, when we shall reape, to wit, in due time. This due time may be vnderstood in part of this life: for godlines hath the promise of this life, as well as of the life to come, and the works of mercie haue beene euen in this life recompenced to the full. The widow of Zanepta for entertaining the Prophet Eliah, was miraculously sustained in the dearth: the meale in her barrell did not wast, and the oyle in her cruise did not diminish. 1. King. 17. 16. And so the Shunamite for the like kindnes shewed to the Prophet Elizeus, beeing barren, obtained a sonne: and when he was dead, shee obtained him to life againe, 2. King. 4. as the widow of Sarepta did hers at the praier of Eliah. 1. King. 17. 23. Foras God doth alwaies giue to his children in this life the first fruits of his spirit: so he doth often giue them the first fruits of their labours, as a tast of their future felicitie, and an earnest of that happines which after they shall fully enioy. Our Sauiour Christ saith, he will reward them an hundred fold in this life. Matth. 19. But this due time is properly meant of the life to come, which hath two degrees, the first is at the day of death, when the soule entreth into happines: the second, at the day of iudgement, when both soule and bodie (beeing reunited) shall be put in full possession of eternall glorie, and felicitie: for then they shall be rewarded according to their workes; not so much as a cuppe of cold water which they haue giuen to releeue the Saints of God, but shall be recompenced to the full. Matth. 10. 42.

Use. Seeing God hath set downe a set and certen time when we are to reape, it is our dutie with patience to expect it, as the husbandman doth; who hauing sowed his field doth not looke for a croppe the next day, or weeke, or moneth: but patiently expecteth the haruest, that he may receiue the pretious seede of the earth. For he is too vnreasonable, who hauing sowed in September, looketh for a croppe in October: he must waite for the moneth of August, till the haruest, and in the meane time indurestorme and tempest, winde and weather, snow and raine, haile and frost. So we must sow our seede, and sow plentifully, still expecting the fruite of our labour with patience, till the great haruest come, the great day of retribution, in which God will seperate the wheat from the chaffe; gathering the one into his garners, and burning vp the other with vnquenchable fire. Matth. 3. 12. Let vs consider the example of God, who doth patiently expect, and (as I may say) waites our leisure when we will turne vnto him, that he might haue mercie vpon vs. Esa. 30. 8. he waiteth at the doore of our hearts, and standeth knocking to be let in, Apoc. 3. 20. nay he calleth vnto vs standing without, Open vnto me my sister, my loue, my doue, my vndefiled: for my head is ful of dew, and my lockes with the droppes of the night. Cant. 5. 2. Wee vnto thee Ierusalem, will thou neuer be made cleane? when will it once be? Ier. 13. 27. More particularly, Gods wayting and expecting is set downe in Scripture by sundrie degrees. First, he waiteth all the day long. Esa. 65. 2. I haue stretched out my hand all the day long, to a disobedient and gainsaying people. Secondly, fourtie daies together, Yet fourtie daies, and Niniue shall be destroied. Ion. 3. 4. Thirdly, all the yeare long, as the husbandman doth; I looked for grapes, and loe wild grapes. Esa. 5. 4. Fourthly, he expecteth our amendement, many yeares together. Luk. 13. 7. Behold, these three yeares haue I come and sought fruit on this figtree, and find none. Fifthly, the Lord suffered the manners of the Israelites fourtie yeares in the wildernes. Psal. 95. 10. Act. 13. 〈Greek〉, not 〈Greek〉, as some would haue it. 18. Sixtly, the long sufferance of God (as Peter saith, 1. Epist, 3. 20.) did patiently expect the conuersion of the old world, all the while the Arke was in preparing for the space of an hundred and twentie yeares. Seuenthly, he expected the Canaanits, and Amorits, for the space of foure hundred yeares, yea he suffered all Gentiles to wander in their owne waies, and in the vanitie of their minde almost for three thousand yeares together. Act. 14. 16. Now if God be so patient in expecting our amendement from day to day, from yeare to yeare; we ought to be patient in expecting the accomplishment of his promises day after day, and yeare after yeare, as we are commanded. Habac. 2. 3. Though the vision tarie, yet wait for it, for it shall surely come, and shall not stay: and though it be long before we reape any fruit of our labours, yet let vs with patience expect it, for in due season we shall reape, if we faint not. For, if God wait vpon vs, not for his owne good, but for ours; what a shame is it, that we will not waite vpon him, in tarrying his good leisure, for our owne good? The dumme and sensles creatures may set vs to schoole in this point: for they expect with a feruent desire to be deliuered from the bondage of corruption, into the glorious libertie of the sonnes of God. Rom. 8. 19, 20. and as the word signifieth, they expect with a longing desire, euen with thrusting forth their 〈Greek〉. heads, as the poore prisoner that is condemned doth, who eftsoones putteth forth his head out of the window, in a continuall earnest expectation of the gratious pardon of the Prince. It is our parts therefore to waite as Dauid did, who saith of himselfe, Psal. 69. 3. I am wearie of my crying, my eyes faile me whilst. I waite for my God. For if we giue ouer our patient expecting, and faint in our minds, seeking to anticipate this DVE TIME, this period which God hath prefixed in his vnchangeable will, (more immutable then the lawes of the Medes and Persians) a thousand to one but we runne for helpe, either to the witch of Endor, as Saul did, 2. Sam. 28. or to the wizzard of Pethor, as Balack did, Numb. 22. or to the sorcerer and figure-flinger of Babel, as Nebuchadnetzer did, Ezek. 21. 21. or if all these faile, (as commonly they doe) we either breake out into open blasphemie, as the king of Israel did, 2. King. 6. 33. Behold this euill commeth of the Lord, should I attend on the Lord any longer? or in the depth of discontent, we play the desperate part of Razez, and lay violent hands vpon our selues. 2. Macchab. 14. 41.

The third thing to be considered, is the condition required on our part, that we may reape in due time; set downe in these words, if we faint not. The wordes in the originall are thus: we shall reape in due time not fainting: which may be (and are of some) taken in a double sense: either as a promise, or as a condition. 〈Greek〉. a Occumen. in hunc locum, & alii. As a promise, thus, If we be not wearie of well doing, we shall reape in due season without all fainting and wearines, either to the bodie, or minde, that is, we shall reape with all ioy and comfort, as it is Psal. 126. 5, 6. They that sow in teares, shall reape in ioy: and they that went weeping and caried pretious seede, shall come againe with ioy, and bring their sheaues with them. As a condition, that if we continue constant in well doing to the end without fainting, we shall reape in the time that God hath appointed: and in this sense it is to be taken in this text, to wit conditionally, as it is well translated, if we faint not.

We are further to consider that there is a double fainting, one of the bodie, another of the minde. The bodily fainting which commeth by labour, and toyling, is not here meant, seeit doeth nothing impeach the goodnesse of the worke, (it is an argument rather of the soundnesse and sinceritie thereof:) but the spirituall fainting is that which is to be seared, because it maketh our labour all in vaine. And this spirituall fainting is two fold: the first is, the slaking and remitting some what of our course, and this hath, and doeth befall the Saints of God, as we may see in the example of the Church of Ephesus, which left her first loue. Apoc. 2. 4. Yea all the saints of God haue their turbida intervalla, troubled and distempered fits, sometime in the full, sometime in the wane, sometime zealous and forward in the seruice of God, sometime againe heauie and backeward, &c.

The second is such a fainting & languishing, that we cleane giue ouer our course, of which Paul speakes, 2. Cor. 4. 16. therfore we faint not, but though our outward men perish, yet the inward man is renewed daily. And the author to the Hebrewes, we must consider Christ, who endured such speaking against of sinners, least we should be wearied, and faint in our soules. Heb. 12. 3. And againe, ver. 5. Despise not the chastening of the Lord, neither faint whē thou art rebuked of him. This fainting is meant in this place.

Whereas Saint Paul saith we shall reape, if we faint not, he signifieth, that we must perseuere and continue to the ende, otherwise we cannot looke to reape the haruest of eternall happinesse. It is nothing but constancy and continuing in well doing, Finis coronatopus. Of all ve•tues it is onely constancie is crowded. Non caepisse, sed persecisse virtutis est. that doeth crowne all our good works. Be constant (saith our Sauiour Christ to the church of Smyrna, Apo. 2. 10.) and I will giue thee the crowne of life. Ierome saith, It is the propertie of true vertue, not to beginne well, but to ende well. Paul blameth these Galatians for beginning in the spirit and ending in the flesh: and Christ shewes what a shame it is to him that beginneth to build and cannot finish it: it is as good neuer a whit as neuer the better: nay his condition is better that never began, then that of Iudas, whose end was worse then his beginning. Leuit. 3. 9. the taile of the sacrifice was commanded to be offered vpon the altar, by which was signified, that in euery good worke we must not onely begin, but continue in it to the end, and sacrifice the ende of it to God, as well as the beginning: otherwise we loose our labour, and misse our reward, therefore Saint Iohn biddeth vs looke to our selues, that we loose not the things which we haue done, but that we may receiue a full reward. 2. Ioh. v. 8. The labourers in the vineyard came at sundry times, some in the morning, others at the third, others at the sixt, and ninth, others at the twelfth houre of the day, yet none receiued the labourers wages, but those that continued in the worke to the ende, Matth. 20. God is Alpha and Omega, and therfore requireth a good ende, as well as a good beginning, and it is our dutie not onely to obey the commandement of Christ, venite ad me, come vnto me, Matth. 11. 28 but that also, manete in me, abide in me, Ioh. 15. 4. for he onely that continueth to the ende shall be saued. Matth. 24. 13.

Further, whereas the Apostle saith, we shall reape, if we faint not. It may be demanded, whether the Saints doe so faint at any time, that they finally fall away? To which demaund I answer in a word, that they doe not, nay they cannot totally and finally fall from grace. For first, if any thing should make them fall away, it is sinne; but they cannot sinne, because the seede of regeneration and grace remaineth in them. 1. Ioh. 3. 9. And though the Church sleepe, yet her heart waketh, Cant. 5. 2. And if any thing make them faint, it is affliction and persecution, but these and all other crosses worke together for the best vnto them that loue God, Rom. 8. 28. And therefore these are no hinderances but furtherances rather to their saluation. Secondly, they are built and founded vpon the promise of God, I will put my spirit into their hearts, so that they shall not depart from me. Ierem. 32. 40. Therefore Christ doth so preserue them by his power, preuent them by his grace, guard and guide them by his spirit, that they shall neuer fall away, and that none shall plucke them out of his hand. Ioh. 10. I adde further, that they are built vpon the trueth and fidelitie of his promise, God is faithfull and wil not suffer you to be tempted aboue that you be able, but will giue the issue with the temptation, that ye may be able to beare it. 1. Cor. 10. 13. Thirdly, vpon the praier of Christ, who praied that they might be kept from euill. Ioh. 17. 15. that they might be one in the Trinitie, as he in the father, and the father in him. v. 21. that they may be with him, and see his glorie. v. 24. Now Christ was alway heard in that which he praied for. Ioh. 11. 42.

Lastly, vpon the life of Christ, which is communicated to all his liuing members, Gal. 2. v. 20. When Christ which is their life shall appeare, then shall they also appeare with him in glorie. Coloss. 3. 4. Quest. If they cannot altogether faint and fall away, why doth the holy Ghost make a doubt of it, as though they might? Ans. It is the will of God to mooue vs to perseuerance, and to stirre vp our dulnesse by such speeches, that we should not be wanting to our our selues in the vse of the meanes.