Chapter XII: Part 12

[2.] Besides this, there are some things which present themselves in an objective way, which are as so many snares laid to entangle him. And corrupt nature makes a bad improvement thereof, so that his natural constitution is more and more vitiated by giving way to sin, and defiled by the remainders of sin that dwelleth in him. The temptation is generally adapted to the corrupt inclination of his nature, and Satan has a hand therein. Thus if his natural temper inclines him to be proud or ambitious, then immediately the honours and applause of the world are presented to him; and he never wants examples of those, who, in an unlawful way, have gained a great measure of esteem in the world, and made themselves considerable in the stations in which they have been placed: if he is naturally addicted to pleasures, of what kind soever they be, then something is offered that is agreeable to corrupt nature, which seems delightful to it; though it be in itself, sinful: if he be more than ordinarily addicted to covetousness, then the profits and advantages of the world are presented as a bait to corrupt nature, and groundless fears raised in him, of being reduced to poverty, which, by an immoderate pursuit after the world, he is tempted to fence against. Moreover, if his natural constitution inclines him to resent injuries, then Satan has always his instruments ready at hand to stir up his corruption, and provoke him to wrath, by offering either real or supposed injuries; magnifying the former beyond their due bounds, or inferring the latter without duly considering the design of those whose innocent behaviour sometimes gives occasion hereunto, and, at the same time, overcharging his thoughts with them, as though no expedient can be found to atone for them. Again, if his natural constitution inclines him to sloth and inactivity, then the difficulties of religion are set before him, to discourage him from the exercise of that diligence which is necessary to surmount them. And if, on the other hand, his natural temper leads him to be courageous and resolute, then corrupt nature endeavours to make him self-confident, and thereby to weaken his trust in God. Or if he be naturally inclined to fear, then something is offered to him, that may tend to his discouragement, and to sink him into despair. These are the methods used by the flesh, when lusting against the spirit; which leads us to consider,

(2.) The opposition of the spirit to the flesh; or how the principle of grace in believers inclines them to make a stand against indwelling sin, which is called the lusting of the spirit against the flesh. The grace of God, when wrought in the heart in regeneration, is not an unactive principle; for it soon exerts itself, as being excited by the power of the Spirit, who implanted it; and from that time there is, or ought to be, a constant opposition made by it to corrupt nature; and that, not only as the soul, with unfeigned repentance, mourns for it, and exercises that self-abhorrence which the too great prevalence thereof calls for; but as it leads him to implore help from God, against it, by whose assistance he endeavours to subdue the corrupt motions of the flesh; or, as the apostle expresses it, to _mortify the deeds of the body_, Rom. viii. 13. that by this means they may not be entertained, or prove injurious and destructive to him.

And inasmuch as there is something objective, as well as subjective, in this work; since the power of God never excites the principle of grace without presenting objects for it to be conversant about, there are several things suggested to the soul, which, if duly weighed and improved, are a means conducive to its being preserved from a compliance with the corrupt motions of indwelling sin: these are of a superior nature to those made use of by an enlightened conscience, in unregenerate persons, to prevent their committing the vilest abominations, as was before considered; and indeed, they are such as, from the nature of the thing, can be used (especially some of them) by none but those in whom the work of grace is begun. Accordingly,

[1.] A believer considers not only the glorious excellencies and perfections of Christ, which he is now duly sensible of, as he is said to be precious to them that believe; but he is also affected with the manifold engagements, which he has been laid under to love him, and to hate and oppose every thing that is contrary to his glory and interest. The love of Christ constraineth him; and therefore he abhors the thoughts of being so ungrateful and disingenuous as he would appear to be, should he fulfil the lusts of the flesh: the sense of redeeming love and grace is deeply impressed on his soul; he calls to mind how he has been quickened, effectually called, and brought into the way of peace and holiness, and therefore cannot entertain any thoughts of relapsing or returning again to folly.

Here he considers the great advantage which he has received, which he would not lose on any terms. The delight and pleasure which he has had in the ways of God and godliness, has been so great, that corrupt nature cannot produce any thing that may be an equivalent for the loss of it. He is very sensible that the more closely he has walked with God, the more comfortably he has walked. And besides this, he looks forward, and, by faith, takes a view of the blessed issue of the life of grace, or those reserves of glory laid up for him in another world, which inclines him to cast the utmost contempt on every thing that has the least tendency to induce him to relinquish or abandon his interest therein.

[2.] He considers and improves those bright examples which are set before him, to encourage him to go on in the way of holiness; takes Christ himself for a pattern, endeavouring, so far as he is able, to follow him; walks as they have done, who have not only stood their ground, but come off victorious in the conflict, and are reaping the blessed fruits and effects thereof.

[3.] He also considers, as an inducement to him to oppose the corrupt motions of the flesh; that he has by faith, as his own act and deed, in the most solemn manner, given up himself to Christ entirely, and without reserve, and professed his obligation to obey him in all things, and to avoid whatever has a tendency to displease him. And therefore he reckons that he is not his own, or, at his own disposal, but Christ’s, whose he is, by a double right, not only as purchased by, but as devoted and consecrated to him; and therefore he says with the apostle, _How shall we that are dead to sin, live any longer therein?_ Rom. vi. 2. He says to this purpose, I have given up my name to Christ; and I have not, since that time, seen the least reason to repent of what I did; I have not found the least iniquity in him, neither has he been an hard master; but, on the other hand, has expressed the greatest tenderness and compassion to me, to whose grace alone it is owing, that I am what I am. Shall I therefore abandon his interest, or prove a deserter at last, and turn aside into the enemies’ camp? Is there any thing that can be proposed as a sufficient motive hereunto? Such like thoughts as these, through the prevailing influence of the principle of grace implanted and excited by the Spirit, are an effectual means to keep him from a sinful compliance with the motions of the flesh, and to excite him to make the greatest resistance against them.

Thus we have considered the opposition that there is between the flesh and spirit, and how each of these prevail by turns; we might now observe the consequence of the victory obtained on either side. When grace prevails, all things tend to promote our spiritual peace and joy; we are hereby fortified against temptations, and enabled, not only to stand our ground, but made more than conquerors, through him that loved us. However it is not always so with a believer; he sometimes finds, that corrupt nature prevails, and then many sad consequences will ensue hereupon, which not only occasion the loss of that peace and joy which he had before; but expose him to many troubles, which render his life very uncomfortable; and this leads us to consider,

III. What are the consequences of the prevailing power of indwelling sin. When the flesh lusteth against the spirit, and God is pleased to withhold his grace, the soul is subjected to many evils, which are mentioned in the remaining part of this answer, as,

1. A believer is foiled with temptation. Satan gains ground against him by this means, and pursues the victory which the flesh has obtained against the spirit; hereupon his conflicts are doubled, arising not only from _flesh and blood; but the rulers of the darkness of this world_, Eph. vi. 12. as the apostle expresses it: now his difficulties encrease upon him, his enemies are more insulting, and he less able to stand his ground against them, his faith weakened, and his fears encreasing, so that he is perpetually subject to bondage; sometimes inclined to think that he shall one day fall, and whatever he formerly thought he had gained, he lost by the assaults of his spiritual enemies; and at other times, to question whether ever he had the truth of grace or no; in which case his spirit must needs be filled with the greatest perplexity, and almost overwhelmed within him. And he is destitute of that boldness or liberty of access to the throne of grace, and that comfortable sense which once he had of his interest in Christ, and finds it very difficult to recover those lively frames which he has lost, or to stand his ground against the great opposition made by corrupt nature, which still increases as faith grows weaker.

2. Another consequence hereof, is his falling into many sins. By which we are not to suppose that he shall be so far left as to fall into a state of unregeneracy, or lose the principle of grace that was implanted in regeneration: nevertheless, when this principle does not exert itself, and corrupt nature on the other hand, is prevalent, it is hard to say how far he will run into the commission of known and wilful sins. As for sins of infirmity, they cannot be avoided, when we are in the best frame: but in this case we shall find a person committing presumptuous sins, so that if we were to judge of his state by his present frames, without considering the former experiences which he has had of the grace of God, we should be ready to question, whether his heart were right with God.

And as for sins of omission, these generally ensue hereupon; he cannot draw nigh to God, with that frame of spirit, which he once had, and therefore is ready to say, _What profit should I have if I pray unto him?_ Job xxi. 15. and sometimes concludes, that he contracts guilt by attempting to engage in holy duties. And to this we may add, that he is hindered in all his spiritual services, as it is farther observed in this answer: thus the apostle says, _When I would do good, evil is present with me_, Rom. vii. 21. He finds his heart disposed to wander from God, and his thoughts taken up with vanity; upon which account it may be truly said, that his best works are not only imperfect, but defiled in the sight of God, who searcheth the heart, and observes the various steps by which it treacherously departs from him, and can find no way to recover itself till he is pleased to revive his work, take away the guilt which he has contracted, recover him out of the snare into which he has fallen, and so cause the work of grace again to flourish in the soul, as it has once done.

We shall conclude with some inferences from what has been said concerning the imperfection of sanctification in believers, together with the reasons and consequences thereof.

1. Since sinless perfection is not attainable in this life, we should from hence take occasion to give a check to our censorious thoughts concerning persons or things, so as not to determine persons to be in an unconverted state, because they are chargeable with many sinful infirmities, which are not inconsistent with the truth of grace: some abatements are to be made for their being sanctified but in part, and having the remnants of sin in them; and indeed, the greatest degree of grace which can be attained here, comes far short of that which the saints are arrived to in heaven; accordingly the difference between a believer and an unregenerate sinner is not in that one is perfect, and the other imperfect; for when we consider the brightest characters given of any in scripture, their blemishes as well as their graces are recorded; so that none but our Saviour could challenge the world to convict or reprove them of sin. The apostle speaks of Elias, as a _man subject to like passions as we are_, James v. 17. and he might have instanced in many others. Therefore, when we are sensible of our own imperfections, we ought to enquire, whether the spots we find in ourselves, are like the spots of God’s children? or, whether these infirmities may be reckoned inconsistent with the truth of grace? which, if they be, though it affords matter for humiliation, that we are liable to any sinful failures, or defects; yet it will be some encouragement to us, and matter of thanksgiving to God, that notwithstanding this, our hearts are right with him. That we may be, in some measure, satisfied as to this matter, let it be considered,

[1.] That we must distinguish between a person’s being tempted to the greatest sins, which are inconsistent with the truth of grace; and his complying with the temptation. A temptation of this kind may offer itself, and at the same time grace may exert itself in an eminent degree, by the opposition that it makes to it, whether it arises from indwelling sin, or Satan.

[2.] When we read of some sins that are inconsistent with the truth of grace, such as those which the apostle speaks of, when he says, that _neither fornicators nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God_, 1 Cor. vi. 9, 10. and elsewhere, _the fearful and unbelieving_, as well as those who are guilty of other notorious crimes, are said to _have their part in the lake which burneth with fire and brimstone_, Rev. xxi. 8. We must distinguish between those who are guilty of these sins in a less degree than what is intended, when they are said to exclude from the kingdom of heaven; and others being guilty thereof, in a notorious degree, with greater aggravations: Thus unbelieving fears in those who are called to suffer for Christ’s sake, if they do not issue in a denial of him, are not altogether inconsistent with the truth of grace, though they render a person guilty before God. And the least degree of covetousness, though it is not to be excused, yet it does not exclude from the kingdom of heaven; but the prevailing love of the world, or the immoderate pursuit of it in those who use unlawful means to attain it, or have a rooted habitual desire after it, more than Christ, or put it in his room, this is to be reckoned a mark of unregeneracy.

[3.] We must distinguish between sinful infirmities and allowed infirmities, or such who sin through surprize, as being assaulted by an unforseen temptation, when not being on their guard; and the same sin committed with deliberation; the latter gives greater ground to fear that a person is in a state of unregeneracy than the former.

We must also distinguish between sins committed and repented of, with that degree of godly sorrow which is proportioned to their respective aggravations; and the same sins committed and continued in with impenitency; the latter gives ground to conclude, that a person is in an unconverted state, though not the former. And the difference arises not barely from the nature of the crimes, for we suppose the sins in themselves to be the same; but from other evidences which a person has or has not of his being in a state of grace.

2. From what has been said concerning the opposition that there is between natural conscience and corrupt nature in the unregenerate, we may infer; that it is a great blessing to have a religious education, as it has a tendency to prevent many enormities, which others, who are destitute of it, run into: Accordingly they who have had this privilege ought to bless God for, and make a right improvement of it. But since those principles which take their rise from thence, are liable, without the grace of God prevent it, to be overcome and lost; let us press after something more than this, and be importunate with God, whose providence has favoured us thus far, that he would give us a better preservative against sin, or that the prevailing power thereof may be prevented by converting grace.

3. From the opposition that corrupt nature makes in believers to the work of grace, we may infer that the standing of the best of men, or their not being chargeable with the greatest sins, is not so much owing to themselves as to the grace of God, by which we are what we are, and therefore the glory thereof belongs intirely to him; and that we have reason, when we are praying against our spiritual enemies, to beg that God would deliver us from the greatest of them, namely, ourselves; and that he, who has a sovereignty over the hearts of all men, and can govern and sanctify their natural tempers and dispositions, would keep us from being drawn aside thereby. This should also induce us to walk watchfully, and to be always on our guard, depending on the grace of God for help, that indwelling sin may not so far prevail as to turn aside and alienate our affections from him.

4. From what has been said concerning the flesh and spirit prevailing by turns, we infer the uncertainty of the frame of our spirits, and what changes we are liable to, with respect to the actings of grace, or the comforts that result from it. This somewhat resembles the state of man as subject to various changes, with respect to the dispensations of providence; sometimes lifted up, at other times cast down, and not abiding long in the same condition: Thus we are enabled, at some times, to gain advantage over indwelling sin, and enjoy the comforts which arise from thence; at other times, when the flesh prevails, the acts of grace are interrupted, and its comforts, almost, if not entirely lost. What reason have we therefore to bless God, that though our graces are far from being brought to perfection, and our frames so various; yet he has given us ground to conclude, that grace shall not wholly be lost, and we are assured, that our state, as we are justified, is not liable to the same uncertainty, so that that which interrupts the progress of sanctification, does not bring us into an unjustified state, or render us liable to condemnation?

5. From the inconveniences we sustain by the flesh prevailing against the spirit, as we are foiled by temptation, fall into sins and are hindered in spiritual services, we infer the great hurt that sin does to those who are in a justified and sanctified state, as well as to others, who are under the dominion of it. And therefore it is a vile and unwarrantable way of speaking which some use, who say, that because nothing shall separate them from the love of Christ, or bring them who are justified, back again into an unjustified state, that therefore sin can do them no hurt; as though all the consequences of the prevalency of corrupt nature, and the dishonour we bring to God, and the guilt we contract hereby, could hardly be reckoned prejudicial; but this is such a way of speaking as confutes itself in the opinion of all judicious and sober Christians.

Again, we might also infer, from the consequences of the prevalency of corruption, as we are liable hereby to be discouraged from, or hindered in the performance of duty; that we ought, if we find it thus with us, to take occasion from hence to enquire, whether some secret sin be not indulged and entertained by us, which gives occasion to the prevalency of corrupt nature, which we ought to be humbled for. Or if we have lived in the omission of those duties which are incumbent on us, or have provoked God to leave us to ourselves, and so have had an hand in our present evils; this affords matter of great humiliation. And we ought to be very importunate with God for restoring grace, not only that our faith may not fail; but that we may be recovered out of the snare in which we are entangled, and may be brought off victorious over all our spiritual enemies.

Footnote 223:

Τελεσος.

Footnote 78:

Αρλος.

Footnote 79:

_The word is_ καταρτισαι; _which signifies to give them an internal
disposition or fitness for the performance of the duties which they
were to engage in_, _Heb._ xiii. 21.

Footnote 80:

_It is a true observation which some have laid down in this known
aphorism_, Nemo repente fit turpissimus.

Quest. LXXIX.

QUEST. LXXIX. _May not true believers, by reason of their
imperfections, and the many temptations and sins they are overtaken
with, fall away from the state of grace?_

ANSW. True believers, by reason of the unchangeable love of God, and
his decree and covenant to give them perseverance, their inseparable
union with Christ, his continual intercession for them, and the
Spirit and seed of God abiding in them, can neither totally nor
finally fall from the state of grace, but are kept by the power of
God, through faith unto salvation.

It is natural for persons, when they enjoy any blessing, to be solicitous about their retaining it; otherwise the pleasure that arises from it; if it is like to be short and transitory, is rather an amusement than a solid and substantial happiness. The same may be said of those graces and privileges which believers are made partakers of, as the fruits and effects of the death of Christ: These are undoubtedly the most valuable blessings; therefore it highly concerns us to enquire; whether we may assuredly conclude, that we shall not lose them, and so fail of that future blessedness which we have had so delightful a prospect of?

The saints’ perseverance has not only been denied by many since the reformation, and, in particular, by Papists, Socinians, and Remonstrants: But by the Pelagians of old; and all those whose sentiments bear some affinity to, or are derived from their scheme. And, indeed, when we find persons endeavouring to establish the doctrine of conditional election, universal redemption, &c. or when they explain the nature of human liberty, as they do, who make the grace of God to be dependent on it for its efficacy in the beginning and carrying on the work of conversion and sanctification; and accordingly assert, that the will has an equal power to determine itself to good or evil; or, that the grace of God affords no other assistance to promote the one or fence against the other, than what is objective, or, at least, by supporting our natural faculties; and if there be any divine concourse, that it consists only in what respects the external dispensations of providence, as a remote means conducive thereunto, the event hereof depending on our own conduct or disposition to improve these means: I say, if persons maintain these and such-like doctrines, it is not to be wondered, when we find them pleading for the possibility of a believer’s falling totally and finally from the grace of God. For they who have brought themselves into a state of grace, may apostatize, or fall from it. If the free-will of man first inclined itself to exercise those graces which we call special, such as faith, repentance, love to God, &c. then it will follow, that he may lose them and relapse to the contrary vices; and by this means men may plunge themselves into the same depths of sin and misery from whence they had before escaped; and, according to this scheme, there may be, in the course of our lives, a great many instances of defection from the grace of God, and recovery to it, and finally, a drawing back unto perdition: Or if a person be so happy as to recover himself out of his last apostacy before he leaves the world, then he is saved; otherwise he finally perishes. This is a doctrine which some defend, the contrary whereunto we shall endeavour to maintain, as being the subject insisted on in this answer.

But before we proceed to the defence thereof, it may not be amiss to premise something, which may have, at least, a remote tendency to dispose us to receive conviction from the arguments which may be brought to prove it. Thus we may consider that the contrary side of the question is in itself less desirable, if it could be defended. It is certain, that the doctrine of the possibility of the saints falling from grace, tends very much to abate that delight and comfort which the believer has in the fore-views of the issue and event of his present state. It is a very melancholy thought to consider, that he who is now advanced to the very borders of heaven, may be cast down into hell; or that, though he has at present an interest in the special and discriminating love of God, he may afterwards become the object of his hatred, so as never to behold his face with joy in a future world; or that, though his feet are set upon a rock, yet his goings are not established; though he is walking in a plain and safe path, yet he may be ensnared, entangled, and fall, so as never to rise again; that though God be his friend, yet he may suffer him to fall into the hands of his enemies, and be ruined and undone thereby, as though his own glory were not concerned in his coming off victorious over them, or connected with the salvation of his people: So that as this doctrine renders the state of believers very precarious and uncertain, it tends effectually to damp their joys, and blast their expectations, and subject them to perpetual bondage; and it is a great hindrance to their offering praise and thanksgiving to God, whose grace is not so much magnified towards them, as it would be, had they ground to conclude that the work which is now begun, should certainly be brought to perfection.

And on the other hand, the doctrine which we are to maintain, is in itself so very comfortable, that if we were, at present, in suspense concerning the truth thereof, we cannot but desire that it may appear to be agreeable to the mind of God: It is certainly a very delightful thing for us to be assured, that what is at present well, shall end well; that they who are brought to believe in Christ, shall for ever abide with him; and that the work of grace, which, at present, affords so fair and pleasing a prospect of its being at last perfected in glory, shall not miscarry. This will have a tendency to enhance our joy in proportion to the ground we have to conclude that the work is true and genuine; and it will excite our thankfulness to God, when we consider, that he who is the author, will also be the finisher of faith: So that it is certain this doctrine deserves confirmation; and accordingly we shall endeavour to establish our faith therein in the following method:

I. We shall consider what we are to understand by persevering in grace, or falling from it.

II. We shall prove, that the best believers would certainly fall from grace, were they left to themselves: So that their perseverance therein, is principally to be ascribed to the power of God, which keeps them, through faith, unto salvation.

III. We shall consider, what ground we have to conclude that the saints shall persevere in grace; and so explain and illustrate the several arguments insisted on in this answer; to which we shall add some others taken from several scriptures by which this doctrine may be defended.

IV. We shall endeavour to answer some objections that are generally brought against it.

V. We shall consider what we are to understand by persevering in grace, or falling from it.

1. When we speak of a person as persevering in grace, this supposes that he has the truth of grace. We do not hereby intend that a person may not fall away from a profession of faith; or that no one can lose that which we generally call common grace, which, in many things, bears a resemblance to that which is saving. We have before considered, that there is a temporary faith, whereby persons appear religious, while it comports with their secular interest; but when they are called by reason of persecution or tribulation, which may arise for the sake of the gospel, to forego their worldly interests, or quit their pretensions to religion, they fall away, or lose that grace which they _seemed to have_, as the Evangelist expresses it, Luke viii. 18. We read of some whose hope of salvation is like the spider’s web, or the giving up of the ghost; but these are described not as true believers, but hypocrites. It is beyond dispute that such may apostatize, and not only lay aside the external practice of some religious duties, but deny and oppose the doctrines of the gospel, which they once assented to the truth of.

2. It is certain that true believers may fall into very great sins; but yet they shall be recovered and brought again to repentance: therefore we must distinguish between their dishonouring Christ, disobeying his commands, and thereby provoking him to be angry with him; and their falling away totally from him. We have before considered, when we proved that perfection is not attainable in this life, that the best men are sometimes chargeable with great failings and defects. And indeed, sometimes their sins are very heinously aggravated, their conversation in the mean while discovering that they are destitute of the actings of grace, and that to such a degree that they can hardly be distinguished from those who are in an unregenerate state: accordingly it is one thing for a believer not to be able to put forth those acts of grace which he once did; and another thing for him to lose the principle of grace: it would be a very preposterous thing to say, that when David sinned in the matter of Uriah, the principle of grace exerted itself; yet it was not wholly lost. It is not the same in this case, as in the more common instances of the saints’ infirmities, which they are daily chargeable with, in which, the conflict that there is between the flesh and spirit appears; for when corrupt nature exerts itself in such a degree that it leads persons to the commission of deliberate and presumptuous sins, they hardly appear to be believers at that time: nevertheless if we compare what they were before they fell, with what they shall be when brought to repentance, we may conclude, that they did not, by their fall, bring themselves altogether into a state of unregeneracy.

3. It is beyond dispute, that as a believer may be destitute of the acts of grace; so he may lose the comforts thereof, and sink into the depths of despair. Of this we have several instances recorded in scripture, which are agreeable to the experiences of many in our day: thus the Psalmist, at one time, speaks of himself, as _cast down_, and _his soul disquieted within him_, Psal. xliii. 5. and cxvi. 3. And at another time he says, _The sorrows of death compassed me, and the pains of hell gat hold upon me._ And elsewhere he complains, _Will the Lord cast off for ever? will he be favourable no more? is his mercy clean gone for ever? doth his promise fail for evermore? hath God forgotten to be gracious? hath he in anger shut up his tender mercies_, Psal. lxxvii. 7-9. And again, a believer is represented as being altogether destitute of a comfortable sense of the divine love, when complaining, _Thou hast laid me in the lowest pit, in darkness, in the deeps. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. Wilt thou shew wonders to the dead? Shall the dead arise and praise thee? Shall thy loving kindness be declared in the grave, or thy faithfulness in destruction? Thy fierce wrath goeth over me, thy terrors have cut me off_, Psal. lxxxviii. 6. _&c._ And it is certain, that when at any time he falls into very great sins, which seem inconsistent with a state of grace, he has no present evidence that he is a believer; and is never favoured with a comfortable sense of his interest in Christ, nor is the joy of God’s salvation restored to him, till he is brought unfeignedly to repent of his sin. Former experiences will not evince the truth of grace, while he remains impenitent. It is a bad sign when any one, who formerly appeared to have the truth of grace, but is now fallen into great sins, concludes himself to be in a state of grace, without the exercise of true repentance; for this can be deemed little better than presumption: however, God, whose mercy is infinitely above our deserts, will, in the end, recover him; though, at present, he does not look like one of his children.

4. There are some who suppose that a believer may fall totally, though not finally from grace. And their reason for it is this; because they conclude, as they have sufficient warrant to do, from scripture, that they shall not fall finally, inasmuch as the purpose of God concerning election, must stand; if they had not been chosen to salvation they would never have been brought into a state of grace: they are supposed, before they fell, to have been sanctified; whereas sanctification is inseparably connected with salvation; and therefore, though they consider them, at this time, as having lost the grace of sanctification, and so to have fallen totally; yet they shall be recovered, and therefore not fall finally. Sanctification is Christ’s purchase; and where grace is purchased for any one, a price of redemption is paid for his deliverance from condemnation; and consequently he shall be recovered and saved at last, though, at present, he is, according to their opinion, totally fallen.

These suppose, not only that the acts of grace may be lost, but the very principle, and the reason hereof is, because they cannot see, how great and notorious sins, such as those committed by David, Peter, Solomon, and some others, can consist with a principle of grace: this indeed cuts the knot of some difficulties that seem to attend the doctrine of the saints perseverance, though falling into great sins: nevertheless, I think it may easily be proved, which we shall endeavour to do, that they shall be preserved from a total, as well as a final apostacy: or, that when they fall into great sins, they do not lose the principle of grace, though it be, at present, innactive; which we shall take occasion to insist on, more particularly under a following head, when we consider that argument mentioned in this answer for the proof of this doctrine taken from the Spirit and seed of God abiding in a believer, as that which preserves him from a total as well as a final apostacy.

II. We shall now consider, that the best believers would certainly fall from grace, were they left to themselves: so that their perseverance therein is principally to be ascribed to the power of God, that keeps them through faith unto salvation. This is particularly observed in this answer, in which several arguments are laid down to prove the doctrine of the saints’ perseverance in grace, and it is supposed to be founded on his power, and will, to maintain it. God is styled _the preserver of men_, Job vii. 20. inasmuch as he upholds all things by the word of his power, so that independency on him is inconsistent with the idea of our being creatures; and we have no less ground to conclude, that his power maintains the new creature, or that grace, which took its first rise from him. Should he fail or forsake us, we could not put forth the least act of grace, much less persevere therein. When man at first came out of the hands of God, he was endowed with a greater ability to stand than any one, excepting our Saviour, has been favoured with, since sin entered into the world; yet he apostatized, not from any necessity of nature, but by adhering to that temptation which he might have withstood. Then how unable is he to stand in his present state, who is become weak, and, though brought into a state of grace, renewed and sanctified but in part; having still the remainders of corruption, which maintain a constant opposition to the principle of grace? Our perseverance in grace cannot therefore be owing to ourselves; accordingly the apostle ascribes this to a divine hand, when he says, that _we are kept by the power of God through faith unto salvation_, 1 Pet. i. 5.

A late celebrated writer, on the other side of the question,[81] attempts to evade the force of this argument to prove the doctrine of perseverance, though I think, without much strength of reasoning, when he says; that all who are preserved to salvation, are kept by the power of God, but not that all believers are so kept.

To which it may be replied, that all believers, whose character answers that of the church, to which the apostle writes, shall be saved; namely, all who are _begotten again unto a lively hope, by the resurrection of Jesus Christ, to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for them_; whose _faith_, after it has been tried, shall be _found unto praise, and honour, and glory, at the appearing of Jesus Christ_, 1 Pet. i. 3, 4, 7. I say, these shall certainly be saved: therefore, if all who are thus preserved to salvation, are kept by the power of God, this is all we need contend for. And whereas he adds, that when they are said to be kept through faith, the meaning is, they are kept, if they continue in the faith. To this it may be replied, That their continuance in the faith was put out of all dispute, by what is said concerning them in the words going before and following, as row referred to. And as to his argument, it amounts to no more than this; that they shall be kept by the power of God, if they keep themselves; or they shall persevere if they persevere, to which I need make no reply.

But since our main design in this head is not to prove that believers shall persevere, which we reserve to our next; but to shew that whatever we assert concerning their perseverance, take its rise from God; we shall consider this as plainly contained in scripture. Accordingly the apostle speaks of the Lord’s _delivering him from every evil work, and preserving him to his heavenly kingdom_, 2 Tim. iv. 18. Jude, ver. 1. and the apostle Jude speaks of believers as _sanctified by God the Father, and preserved in Jesus Christ, and called_, or as being first called, and then preserved by God the Father, through the intervention of Christ, our great Mediator, till they are brought to glory. And our Saviour, in his affectionate prayer for his church, a little before he left the world, says, _Holy Father, keep, through thine own name, those whom thou hast given me_, John xvii. 11. which not only proves that the perseverance of the saints is owing to God, but that the glory of his own name is concerned herein; therefore it is not from ourselves, but him: and there is another scripture, in which our Saviour, speaks of the perseverance of his _sheep_ in grace, and of his giving them eternal life, and adds, that _they shall never perish, neither shall any pluck them out of his hand_, chap. x. 28. therefore it is owing to his care, as the great Shepherd of the sheep, and to his power, that is superior to that of all those who attempt to destroy them, that they shall persevere in grace. And this leads us to consider,

III. What ground we have to conclude that the saints shall persevere in grace, and so explain and illustrate the arguments insisted on in this answer, together with some others that may be taken from the sense of several scriptures, by which this doctrine may be defended.

1. The saints’ perseverance in grace may be proved from the unchangeable love of God, and his decree and purpose, relating to their salvation, in which it is discovered and executed. That God loved them with a love of good-will, before they were inclined to express any love to him, is evident; because their love to him is assigned as the effect and consequence of his love to them, as the apostle says, _We love him because he first loved us_, 1 John iv. 19. Therefore this love of God to his people, must be considered as an immanent act; from whence it follows, that it was from eternity, since all God’s immanent acts are eternal: and this is particularly expressed by the prophet, when he says, _The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love_, Jer. xxxi. 3. If this be meant of a love that shall never have an end, it plainly proves the doctrine we are defending; but inasmuch as the words that immediately follow, _Therefore, with loving kindness have I drawn thee_, seem to intimate that this everlasting love is that which was from everlasting; as his drawing them or bringing them into a converted state is the result hereof: therefore this everlasting love is the same as his eternal purpose, or design to save them. If there be such an eternal purpose relating to their salvation, this necessarily infers their perseverance; and that there was such a design in God has been already proved under a foregoing answer[82]. And they who are the objects of this eternal purpose of grace are frequently described, in scripture, as believers, inasmuch as faith and salvation are inseparably connected together; therefore, the execution of God’s purpose in giving faith, necessarily infers the execution thereof, in saving them that believe.

That this purpose of grace is unchangeable, has been before proved[83]; and may be farther argued from what the apostle speaks concerning _the immutability of his counsel_, shewn to the _heirs of promise_, as the ground of that _strong consolation_ which they have _who are flying for refuge to lay hold upon the hope set before them_, Heb. vi. 17, 18. Therefore, if God cannot change his purpose, relating to the salvation of believers, it necessarily follows, that they shall certainly attain this salvation, and consequently, that they shall persevere in grace.

_Obj._ To this it will be objected, that though God may be said to love his people, while they retain their integrity, yet they may provoke him by their sins to cast them off; therefore the present exercise of divine love to them is no certain argument that it shall be extended to the end, so as that, by virtue hereof, he will enable them to persevere, and then bring them to glory.

_Answ._ To this it may be replied; that we do not deny that believers, by their sins, may provoke God so far, as that, if he should mark their iniquities, or deal with them according to the demerit thereof, he would cast them off for ever; but this he will not do, because it is inconsistent with his purpose to recover them from their backslidings, and forgive their iniquities. Moreover, it cannot be denied, that, notwithstanding God’s eternal love to them, there are many instances of his hatred and displeasure expressed in the external dispensations of his providence, which are as often changed, as their conduct towards him is changed; but this does not infer a change in God’s purpose: he may testify his displeasure against them, or as the Psalmist expresses it, _Visit their transgressions with the rod, and their iniquities with stripes_, Psal. lxxxix. 32. Nevertheless he cannot change his resolution to save them; and therefore, by some methods of grace, he will recover them from their backslidings, and enable them to persevere in grace, since his counsel shall stand, and he will do all his pleasure.

2. Another argument to prove the saints’ perseverance, may be taken from the covenant of grace, and the many promises respecting their salvation, which are contained therein. That this may appear, let it be considered,

(1.) That Christ was appointed to be the head of this covenant, as was observed in a foregoing answer[84]; and accordingly there was an eternal transaction between the Father and him; in which, all things were stipulated in the behalf of his elect, whom he therein represented, which relate to their everlasting salvation. In this covenant God the Father, not only promised that he should _have a seed to serve him_, Psal. xxii. 30. but that he _should see his seed_; and that _the pleasure of the Lord_, with relation to them, _should prosper in his hand_; that he should _see of the travel of his soul, and be satisfied_, Isa. liii. 10, 11. which implies, that he should see the fruits and effects of all that he had done and suffered for them, in order to their salvation; and this is not spoken of some of them, but of all; and it could not have had its accomplishment, were it possible for them not to persevere in grace.

(2.) In this covenant, Christ has undertaken to keep them, as the result of his becoming a Surety for them, in which he not only engaged to pay the debt of obedience and sufferings that was due from them, which he has already done; but that he would work all that grace in them which he purchased by his blood; and he has already begun this work in them which is not yet accomplished: can we therefore suppose that he will not bring it to perfection, nor enable them to endure to the end, that they may be saved, which would argue the greatest unfaithfulness in him, who is styled Faithful and True?

Moreover, as there are engagements on Christ’s part, relating hereunto, and in pursuance thereof, they are said to be in his hand; so the Father has given them an additional security, that they shall be preserved from apostasy; and therefore they are also said to be _in his hand_; from whence _none can pluck them out_; and from thence it is argued, that _they shall never perish_, John x. 28, 29. And we may observe, that the life which Christ is said to give them respects not only the beginning thereof, in the first grace which they are made partakers of in conversion; but it is called _eternal life_, which certainly denotes the completing of this work in their everlasting salvation.

(3.) The subject-matter of the promises contained in the covenant of grace, relates not only to their sanctification here, but salvation hereafter; in which respect it is called _an everlasting covenant_, and the mercies thereof, _the sure mercies of David_, Isa. lv. 3, 4. that is, either those mercies which David, who had an interest in this covenant, was given to expect; or mercies which Christ had engaged to purchase and bestow, who is here called David, as elsewhere, Hos. iii. 5. inasmuch as David was an eminent type of him, as well as because he was his seed according to the flesh; and that this is the more probable sense of the two, appears from the following words, in which he is said to be _given for a witness to the people, a leader and commander to the people_: and if these mercies are in Christ’s hand to apply, it is no wonder that they are styled _sure mercies_.

We might here consider the covenant of grace as containing in it all the promises that respect the beginning, carrying on, or completing the salvation of his people; and these relate not only to what God will do for them; but what he will enable them to be, and do, in those things that concern their faithfulness to him, whereby they have the highest security that they shall behave themselves as becomes a covenant-people. Thus he assures them, that he will be to them a God, that is, that he will glorify his divine perfections in bestowing on them the special and distinguishing blessings of the covenant; and that they shall be to him a people, that is, shall behave themselves so as that they shall not, by apostacy from him, oblige him to disown his relation to them, or exclude them from his covenant. He has not only encouraged them to expect those great things that he would do for them, provided they yielded obedience to his law; but that he would _put his law into their inward parts, and write it in their hearts_, whereby they might be disposed to obey him: and when he says, that they _shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord_, he gives them to understand that they should not only teach or instruct one other in the knowledge of God, which respects their being favoured with the external means of grace; but that they _should all know him, from the least of them unto the greatest_. This not only denotes that they should have a speculative knowledge of divine truth, but a saving knowledge thereof; which is inseparably connected with _life eternal_, John xvii. 3. as appears from its being accompanied with, or flowing from forgiveness of sin, as it immediately follows; _for I will forgive their iniquity_; and this is expressed with a peculiar emphasis, which is certainly inconsistent with their falling from a justified state, when it is said, _I will remember their sin no more_, Jer. xxxi. 33, 34. And elsewhere, when God speaks of his _making an everlasting covenant_ with his people, chap. xxxii. 40. he promises that _he will not turn away from them to do them good_; and, inasmuch as they are prone, by reason of the deceitfulness of their hearts, to turn aside from him, he adds, _I will put my fear in their hearts, that they shall not depart from me_; it is not only said that he will not turn from them, if they fear him; but he gives them security in this covenant, that they shall fear him: can we therefore conclude that they, in whom this covenant is so far made good, that God has put his fear in their hearts, which is supposed in their being believers, shall not attain the other blessing promised, to wit, that of their not departing from him?

Moreover, the stability of this covenant, as a foundation of the saints’ perseverance, is set forth by a metaphor, taken from the most fixed and stable parts of nature; and it is said to exceed them herein; _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_, Isa. liv. 10.