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to Christ, as the other Apostles were ; namely to be
redeemed and faved. For, Christ knew. who were
his: had long before known, that Judas was a devil.
John 13.-18, and John 6.70. It is therefore plain,
that we cannot conclude, from the suin of Judas,

1
the perdition of those, who are given to Christ to be
redeemed, and whom he actually has redeemed with

his own blood, 2. Prevail. XX. Secondly, ic is evident, that the Lord Jesus is ently in. heard by his father in all things, especially in those terceeds

things which he asks; as our interceffor, John. 11.
for their
persever. 42. But he prays, the father for all believers, that,

be would keep them from the evil, or the evil one, Jobn,
17. 15, 20. Our adversaries, by a ridiculous so-

phistry, endeavour to subvert this invincible argument, 25.'s!, by affirming, that Christ has no where prayed for the

absolute perleverance of believers in the faith; nay,
would not have prayed fo earnestly for their preserver-
ance, had God absolutely determined, it should be
fo. This affertion, togerher with the reason annexed,
is very rash and extremely false. Ic is a rafh assertion :
for, ist. Where in this petition of our Lord, is there
the least fign of a conditional prayer? It is not for us
to frame conditions at our pleasure. And then, 2dly
what condition is underitood, when Christ fays, keep
them from the evil, or the evil one? Is it this? unless
they become willing to join themselves to that evil
one? But their conservation consists in this very thing,
that they thall be constantly unwilling to do that,
zely. The remonítrants themselves deny not, that
Chrift prayed for the absolute perseverance of Peter,
Luke 22.32. But that immunity from defection,
which he prayed for in behalf of his disciples, he also
prayed for in behalf of all, who were to believe by,
their ministry, John 17:20. The reason they gave
is most false, because it fuppofes, that none earnestly
prays for what he knows to be certainly decreed by
God. The contrary appears in David, 2 Sam. 7.
27, 28, 29, for tbou, O Lord, haft revealed to thay

servant,

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in order to thew, by the strongest reasons, its impress pregna

Servent, Vaying, I will build thee en house ; thefore bath
tby ferurnt found in his heart to pray this prayer unto 1
tbee. And in Daniel; who, when he had found from
the prophecies of Jeremiah, that the determined
period for the Babylonish captivity was feventy years,
immediarelv set his face unto the Lord God, to seek by
prayer and supplications, that he would do, what Daniel
knew from Jeremiah, was certainly decreed by God,
Dan:9: 3 And lastly, in Christ himself

, who certainly
knew, that it was a ching fixe and decreed, that he
was to be glorified with the glory, which he had
with 'the father, before the world was: and yet wich
no less earneítness does he ask for that in this very
prayer, than he did for the conservation of his own
people, Fokn 17. 5.

$XXL Thirdly. We have Paul's authority to affert, 3. Makes that Christ Jesus built the church for his own house, his church Heh. 3. 3. Put Chrift himself speaks of that building built upon

. nable_ttibility; Mat. 16. 18, upon this rock I will ble. build my church, and the gates of bell shall not prevail again,1 ft. From which place we argue these three Mat. 16. ways ft. The bailding or house of Christ confifts 18. of lively fores, :1 Pet. 2. 5, fitly joined together, and conparated by thet which every joint fupplieth, Eph. 4.

16. But should it happen (which our adverfaries pretend, 'it fomátimes does) that some lively stones die away, and that the dead are removed from their place; the work would be interrupted, the towering walls torter, and the edifice of the greatest artist be disgraced with many flaws. 2dly. A house built upon a rock stands secure against all the shocks of storms, streams and tempests, Mat. 725. But what rock is that? Here let-that of the Apoitle directly. Itrike our mind, 1 Cor. 10. 4, that rock was Cbrift. Who is o'rock fave our God? PF 18. 31. yea, there is no (rock) God, I know not any, ifa: 44. 8. Christ therefore is, at the fame time, under a different metaphor, both the

architect

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place, in which they who are, do not appear : DIMIDT

architect and che foundation of this house. . I Cor. 3. I. And seeing he is the rock of ages, Ifa. 12. 4, not only, because he is from everlasting to everlasting, but allo because he gives a blefled eternity and an eternal security to all those, who are fpiritually unin ted to him: it is not possible, that they should be torn, by any violence, or by any ttratagem, from that

rock, on which they are built. 1 1 900 In spite of XXII. 3dly. What our Lord adds: is most em all the ef. phatical. And the gates of hell fhall not prevail against forts of it. Hell, in Greek álms Hodes in Hebrew,5182 Shoel hell.

in Scripture itile, signifies the place and state of the dead: ädns properly signifies, Tou can comel, the unfeen

denotes that place, in which he who is, is to feek;
whom you may leck, but not find. This place the
Scriptures set in the lowermost parts, and oppose it
to the high heavens, Mat. 11. 23. Sometimes it
fignifieś not so much a place, as a ftate, as Gen. 37,
35, where Jacob says, I will go down MV 't both internet
the grave ( Hades) unto my-fon, mourning ;-tho he inau??
gined his son was devoured' by beasts. In like man's
ner, Pf. 49. 14, like sheep they are laid basinda ingin
the grave (Hades). Who yet are neither laid in a
burying place, nor carried away to a place of eternal
torments, It therefore denotes the face of the dead
thus also, Theophylaεt on Luke 16, defines it, accord 11:
ing to the opinion of many, the translation of the foreln
from the state, in which it appears (namely by its open
rations), into that, in which it neither appears nor is
seen. Moreover, both the place and the state of):
the dead may be considered, either with refpect to i
the body, or the soul: and both are called Hell or
Hades. Hezekiah spoke of the former, Ifa. 38. 10,
I shall go to the gates of (Sheol or Hades) the grave:
and the sacred writers very frequently. The profane
writers place all the fouls both of the just and unjust
in Hades. Diodorus Siculus explains the fabulous

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figment of Hades, by the torments of the wicked and the elysium, or flowery meadows of the pious. And lamblicbus says, we shall obtain in Hades, as the wife poets' assert, the rewards of virtue : Grotius; on Luke 16, has collected very much to this purpose. Yet I do not recollect, that the Scriptures ever place the souls of the righteous in Hades, It therefore remains, that-Sheol and Hades, when applied to the foul, de-" note a place of torments: and I can see no reason, why some very learned men should deny this. For, gar? both Luke 16. 23, and Prov. 5. 5perfuade us of is lie this, where Solomon says of the adultress, her steps take hold on hell. Her steps are not directed to that which is truly life, but to [Sheol] the place of eter: bell (Sheol): compare i Cor. 4.10, and Rev. 21. 8, when whoremongers are excluded the kingdom of heaven, and thrust into the place, which burns with fire and brimstone. To this purpose also is Prov. 15. 24, the w.zy. of life is above to the wise, that he may dopart from bell (Sheol) beneath: which the Septuagint translate, iva ixxivces ix tù dedo own, that des clining from hell (Hades), he may be saved. The wise man's meaning is, that he may ascend to the heaven lys mansions, where true life is injoyed, and never link down to hell, the place of eternal death. We see then, what kell fignifies in Scripture ; namely, in general, the state and place of the dead; and more especially the itate and place of fouls spiritually dead, who are associated with devils.

XXIII. But whát mean the gates of hell ? I think it may be far better learned from Scripture than from the expressions used by the profane poets. ift, Gates are the defence of a town, where bands of foldiers, and arms, and whatever may be necessary in sallies for repelling force, are usually kept in readiness. Hence ve read of the gates of the foundation, 2 Chron. 23. (5, which 2 Kings in. 6, is called, the gate of retreat, whither one may fafely rétire. adly,

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gates of

In the gates they formerly held courts of justice; Amos 5.15, establish judgment in the gate. zdly, In the gates was held the folemn assembly of the citizens, where they deliberated on difficult matters, and the elders gave prudent counsel : hence Ruth 3. 11, all the city (gate) of my people doth know ; that is, the whole assembly, which usually meets in the gate ; : and Lament. 5. 14, the elders bave ceased from the gate. The gates of hell therefore signify: ift. All the power of death, and of him, who hath the dominion of it, that is the devil. 2dly. The bloody edicts past and cruel fentences of death pionounced, at the inftigation of the devil, by the princes and dreaded tyrants of the world, on the confeffors of the christian truth. 3dly. All the craft and cunning of evil spirits exciting each other mutually to deceive the godly.

XXIV. It is not to be doubted, but thefe hell have great strength and power; and yet they shall not prevail against the church. No poffe of the devil, tho' ever so {trong, tho' he sallies out with his powers from the gates of hell agaiinit believers : no edicts of emperors, kings and princes, tho? never fo cruel, that are passed against them, no arts and deceits framed in the very council of hell, shall be able to subdue and force the faints from their faith in, and union with Christ. And hence it is, that neither death, nor he that hath the power of death, can either bring, or detain them under his dominion. This to us seems to be the fullest meaning of that faying

XXV. Fourthly, Chrift unites believers to himfelf, ly unites so that he is the head, and they collectively taken believers are the body; and every one in particular is a mem. to himfelf, ber of his body, Epb. 5. 23. From this likewise we members have a twofold argument. Ist. As it is impossible,

any member should be torn from the natural body of body.

Christ, who is now in a state of glory; fo it is no less imposible, that any such thing should befall his myftical body. Because, as Christ, by the merit of

4. So close

of his

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