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Concerning the Perseverance of the Saints
CONCERNING THE RIGHTEOUS MAN FALLING AWAY
With respect to those texts in Ezekiel — that speak of a righteous man’s
falling away from his righteousness — the doctrine of perseverance was
not so fully revealed under that dispensation. It was of service to the
godly to make them wary; but especially to those who were legally
righteous, and trusted in their own righteousness — the doctrine of
perseverance was not so fully revealed under that dispensation. It was
of service to the godly to make them wary; but especially to those who
were legally righteous, and trusted in their own righteousness, as
Ezekiel’s hearers did; to convince them of this, that there was a
connection between the antecedent, falling away, and the consequent, the
dying in their iniquity. Jer. 32:39, 40, “And I will give them one heart
and one way, that they may fear me for ever, for the good of them, and
of their children after them; and I will make an everlasting covenant
with them, that I will not turn away from them, to do them good; but I
will put my fear in their hearts, that they shall not depart from me.”
And it is so spoken of once and again by this very prophet, Eze.
11:17-21. and chap. 36:24-29; yea, in this very chapter, after he had
been declaring the danger of falling away from righteousness, the
children of Israel seem to be exhorted to this very thing as a remedy
against falling away; Eze. 18:31, “Cast away from you all your
transgressions, whereby ye have transgressed, and make you a new heart
and a new spirit; for why will ye die, O house of Israel?” They needed
not only to turn from their transgressions, but to cast them away
utterly, to have finally done with them, and to make them a new heart;
for the prophet declares, that their old heart was a backsliding heart,
bent to backslide, as the prophet often complains.
The
godly themselves were really exposed to die in their iniquity, i.e.
they were liable to be destroyed by God’s awful judgments in this world.
The prophet has a special eye to those destroying judgments that God had
lately brought on the nation of the Jews, which are very much the
subject of the prophecy, and seem to have given occasion for it, and
which the Jews had respect to in the proverb which they used, and which
gave occasion to what is said in this chapter. If the sinner turned from
his outward wickedness, unto an outward righteousness only, he would
save his soul alive with regard to those outward calamities; and if the
righteous fell away outwardly by committing some grievous sin, and
getting into a bad way, they exposed themselves to die by this their
iniquity in this manner.
That there is a real difference between them that fall away, and them
that persevere, even before they fall away, is evident by the things
that are given as a reason of their falling away: because they have no
root in themselves; because they have not counted the cost, and because
they have no oil in their vessels. Those that have no root, differ from
those who have root, before there be the effect of their having
no root: and so those that have no oil. And it appears again, by what is
said, John 2:23, that “when Christ was at Jerusalem at the passover, on
the feast day, many believed in his name, when they saw the miracles
which he did. But Jesus did not commit himself unto them, because he
knew all men, and needed not that any should testify of man: for he knew
what was in man.” And so, “They went out from us, because they were not
of us. If they had been of us, they would no doubt have continued with
us.”
Objection 1. But it is in the same chapter said, “That if a wicked
man turn from his wickedness and do that which is lawful and right, he
shall live:” where doubtless must be understood by “doing that which is
lawful and right,” sincere and gracious righteousness, because there is
a promise of life. And we must doubtless understand doing that which is
lawful and right,” sincere and gracious righteousness, because there is
a promise of life. And we must doubtless understand doing that which is
lawful and right here, in the same sense as before. Answer. We
may understand it in the same sense, for an external, visible, material
righteousness. When it is said, if he turn from his iniquity and do that
which is lawful and right, it must be understood, if he continue so to
do, and do not turn from it again. According to the schemes of both
Arminians and Calvinists, this must be understood. Whereby the objection
is overthrown.
Visible Christians are in Scripture called saints, or holy; which is
equivalent to the calling them righteous. The Jews are called an holy
nation; the land is a land of uprightness; when only visibility is
intended. — By righteous, sometimes is meant only innocent, or
materially righteous in some particular. “Wilt thou also destroy a
righteous nation?” Gen. 20:4; Exo. 23:7. The innocent and the righteous,
slay thou not:” Deu. 25:1, “Ye shall justify the righteous, and condemn
the wicked:” 1 Sam. 4:11, “how much more, when wicked men have slain a
righteous person?” 2 Kin. 10:9. By the righteous man that the prophet
Ezekiel speaks of, he certainly does not speak in so limited a sense as
to mean those that are of perfect and upright hearts, but so as to
include those of an unsound heart, that trust in their own righteousness
to commit iniquity; see Eze. 33:13. i.e. those whose motive is
only self-love, and their own safety, and so trust that they have
righteousness enough to render them safe, though they do commit sin.
Those that are only restrained from committing sin by fear, and are
ready to embrace, and are glad of opportunities of committing sin with
impunity; these cannot be such as the sincerely righteous are often
described to be, viz. such as love God with all their hearts and
souls; that love the way of his commandments; that choose the way of his
commands, etc. The reason why some do not persevere, is, that there is
not now a right heart in them; as is evident by Deu. 5:29, “O that there
were such an heart in them, that they would fear me and keep my
commandments!” etc.
When it is said, “If a righteous man turn from his righteousness, and
commit iniquity, his righteousness shall not be remembered, but he shall
die in his iniquity;” we need not, according to the scripture manner of
expression, understand anything, but his seeming righteousness, or the
righteousness that he seemeth to have. Christ has often such an
aphorism as this, “Whosoever hath, to him shall be given, and he shall
have more abundance; but whosoever hath not, from him shall be taken
away even that he hath;” which he applies to that apparent godliness,
grace, or piety, which natural men have, as is evident by the contexts,
and the occasions of his using this aphorism; as Mat. 13:12, and Mat.
25:29, and Mark 4:25. This, in another place, is explained thus,
“Whosoever hath, to him shall be given; and whosoever hath not, from him
shall be taken even that which he seemeth to have;” Luke 8:18.
Being a righteous man, does indeed commonly signify to be one that is
truly and sincerely godly. And so is believing in Christ mentioned
frequently as the distinguishing character of one that is truly Christ’s
disciple. Yet we read of some that are said to believe, who, even at
that very time, are spoken of as wanting something necessary to make
them true disciples: John 2:23, 24, 25, “Now when he was in Jerusalem at
the passover, in the feast day, many believed in his name, when they saw
the miracles which he did. But Jesus did not commit himself to them,
because he knew all men; and needed not that any should testify of men,
for he knew what was in man.” These words intimate, that though they
believed, yet Christ knew that they had not that in them then, that was
to be depended on for perseverance: which implies, that if they were
true believers, of a right principle, their perseverance might be
depended on. And we are elsewhere told, why some that believe, endure
but for a while, and do not persevere, viz. because they have
no root in themselves.
That there is an essential difference between the faith and seeming
grace of such professors as fall away, and such as persevere, even
before any distinction appears as to perseverance, or while both retain
their religion, is exceedingly manifest by John 6:64, 65, “But there are
some of you that believe not. For Jesus knew from the beginning who they
were that believed not, and who should betray him. And he said,
Therefore said I unto you, that no man can come unto me, except it were
given unto him of my Father.” And John 6:70, “And Jesus answered them,
Have not I chosen you twelve, and one of you is a devil?” Here, before
Judas had fallen away, he is said not to believe, and to be a devil. Now
Judas was a professing disciple and a distinguished one. He was a
visible believer. Christ speaks of him as one that had forsaken all and
followed him in the regeneration, as is evident in Mat. 19:27, 28.; and
as one that had continued with Christ in his temptations, Luke 22:28. —
compared with verse 30. There were great appearances of true grace in
him, as there were in Ahitophel, his type, with whom David took sweet
counsel, etc. And therefore, as a righteous man, Christ had given him
the extraordinary gifts of the Holy Ghost, and sent him forth to preach
the gospel, and heal the sick, and cast out devils. — yet he, even
before he fell away, is said not to believe, but to be then a devil;
which is agreeable to what the apostle says of apostates, “They went out
from us, because they were not of us. If they had been of us, they would
no doubt have continued with us.”
That they who once truly believe in Christ, never fall away finally and
perish, is evident, because they that now believe not, and are in a
state of condemnation, are spoken of as those that never have
believed, John 3:18, “Because he hath not believed in the name of the
only begotten Son of God.” Which supposes, that none of those that have
believed, are now unbelievers, or are now in a state of condemnation. So
again, those who shall be condemned at the day of judgment, are
represented as those, not only whom Christ then will know not, but as
those whom he never knew, Mat. 7:23. But how can this be a true
representation, if some of them were once true Christians, and so were
known and owned by Christ, but only have since apostatized? “When St.
Paul kept under his body lest he should be a castaway, 1 Cor. 9:27, he
did no otherwise than he was wont to do in temporal concerns, in cases
wherein he was beforehand certain of the event. So he sent word to the
chief captain of the Jews lying in wait to kill him, lest he should be
murdered by them, though it was revealed to him from God, but the very
night before, that he should live to see Rome; Acts 23:12-21. So he
would not allow the sailors to leave the ship.” etc. Bellamy’s True
Religion, Disc. 1. Inference 9. 1 John 3:6, “Whosoever
sinneth, hath not seen him, neither known him.” This could not be true,
if a man who has truly seen him, and known him, might finally fall away
to sin.
As
to scripture cautions against falling away, lest it should issue
in damnation; we may observe that God had been pleased to connect
eternal life with eating the fruit of the tree of life; and therefore,
although it was utterly impossible that Adam should have eternal life in
himself, after he had fallen, as God’s peremptory declaration and
unalterable constitution had made it impossible; yet we are told, that
after the fall, God placed cherubims and a flaming sword to keep the way
of the tree of life, lest the man should put forth his hand, and take
and eat of the fruit of the tree, and live forever. So God has connected
damnation with living in allowed sin, and being overcome by sin, and
brought under its power. And therefore, although it be impossible, that
men, after they are once truly converted, should ever perish, yet they
are warned against falling away and yielding to the power of sin, lest
they should perish: and the apostle Paul kept under his body, lest he
should be a cast-away.
Objection 2. As to objections from such hypothetical
propositions as those, Heb. 10:27, etc. “if we sin willfully, after we
have received the knowledge of the truth.” Heb. 6:4, etc. “For it is
impossible for those who were once enlightened, if they fall away,” etc.
Such hypothetical propositions may be true, when one or both parts of it
are impossible, as the truth of such a proposition consists in the
connection of the antecedent and consequent; as when our Lord said to
the Jews, “If I should say, I know him not, I should be a liar like unto
you.” See Gill against Whitby, vol. 1 page 271.
Objection 3. That we are required to
TAKE CARE and to PRAY that
we may persevere. It was impossible for Christ to fail under his
trials; and yet how evident is it that he used means, endeavors,
care, labor, and earnest prayers, that he might persevere? — In order to
show, that an absolute promise of perseverance does consist with
counsels and exhortations to endeavor, and care to
persevere, I would lay down the following positions.
Position 1. What is proper for us to seek by earnest and importunate
prayer, it is proper for us to use means, labor, and care, for that
end. The reason is plain: prayer is one kind of seeking the thing;
it is using means, and one way of laboring for it, taking care to obtain
it, and pursuing after it. There are many instances of prayer, and
commands to pray, for things promised. Christ on earth prayed for things
promised; and he continually intercedes in heaven for things promised.
Position 2. What it is proper that persons should use endeavors,
means, and care for, they are properly exhorted to use those
means and endeavors.
Position 3. That which it is proper for another to use means,
labours, and care for, that he may obtain it, thought he knows it is
certainly promised, it is proper that we should use means, 7c. to obtain
for ourselves, though it is promised. But Christ used means, endeavors,
labor, etc. for the salvation of sincerely good men, though it be
promised. He labored, took care, denied himself, and suffered for the
salvation of sincerely good men; which yet had been before abundantly
promised to him, and promised to men in the Old Testament; and Christ
himself had promised it. The Scripture represents, that Christ ran a
race to win a prize, and endured the cross for the joy that was set
before him.
If
it were left to the freedom of men’s own will, whether men should
persevere, in the sense that the Arminians suppose; i.e. to a
will not determined by God, but self-determined, then it would be absurd
to pray to God that we may persevere; that he would keep us from
falling, and that he would uphold our goings in his paths, etc.
84. Perseverance. There is just the same reason for those
commands of earnest care and laborious endeavors for perseverance, and
threatenings of defection, notwithstanding its being certain that all
that have true grace shall persevere, as there is for earnest endeavors
after godliness, and to make our calling and election sure,
notwithstanding all that are elected shall undoubtedly be saved. For as
the case with respect to this is the same, decree or not decree,
everyone that believes shall be saved, and he that believes not shall be
damned. They that will not live godly lives, find out for themselves
that they are not elected. They that will live godly lives have found
out for themselves that they are elected. So it is here: he that to his
utmost endeavors to persevere in ways of obedience, finds out that his
obedience and righteousness are true, and he that does not, discovers
that his is false. In this respect, it is all one whether he that is
once righteous must be always so or no. There is not at all the less
diligence necessary for that, yea necessary in order to salvation.
327b. Assuring Grace. If grace implanted in the heart be not
an infallible sign that a man shall have eternal life, how is the Spirit
of God an earnest of glory? When a man may have the Spirit, and yet have
no assurance that he shall be glorified. For everyone who has the grace
of God implanted in his heart, has the Holy Spirit of God in his
sanctifying influences.
415. Perseverance. Assurance. As persons are commanded and
counseled to repent and be converted, though it is already determined
whether they shall be converted or no; after the same manner and with
the same propriety, persons are commanded and counseled to persevere,
although by their being already converted, it is certain they shall
persevere. By their resolutely and steadfastly persevering through all
difficulties, opposition, and trials, they obtain an evidence of the
truth and soundness of their conversion, and by their unstableness and
backsliding, they procure an evidence of their unsoundness and
hypocrisy. And it always happens that persons who have the most need of
being cautioned and counseled against falling and apostasy, by reason of
the weakness of their grace, have most need of an evidence of the truth
of their grace. And those who have the least need of any evidence, by
reason of the strength and lively exercise of grace, have least need of
being warned against falling, they being least in danger of it. And so
the same persons, when they are most in danger of falling — by reason of
the languishing of their graces, their ill-temper and workings of
corruption — have most need of evidence, and when in least need
of care and watchfulness not to fall, by reason of the strength and
vigorous actings of grace, they have least need of evidence. So
that there is as much need of persons exercising care and diligence to
persevere in order to their salvation, as there is as of their attention
and care to repent and be converted. For our own care and diligence is
as much the proper and decreed means of perseverance, as of anything
else. And the want of perseverance is as much an evidence of the want of
true conversion, as the want of conversion is a sign of the want of
election. Labor and diligence to persevere is as rational a way to make
sure of the truth of grace, as they are to make sure of the truth of
election. God’s wrath and future punishment are proposed to all sorts of
men, as motives to an universal and constant obedience, not only
to the wicked, but also to the godly. Indeed, those that have obtained
full assurance of their safe estate, are not capable of this motive, and
they have no need of it. But when persons are most capable of the fear
of hell, through their want of assurance — and their uncertainty,
whether or no they are not exposed to damnation — by reason of the
weakness of their grace, then they have most need of caution.
Corollary. — Here we may observe that it is not the scripture way of
judging of the truth of grace, to be determined principally by the
method and steps of the first work, but by the exercise and fruits
of grace in a holy life.
428. Perseverance in faith is, in one sense, the condition of
justification: that is, the promise of acceptance is made only to a
persevering sort of faith, and the proper evidence of its being of that
sort is actual perseverance. Not but that a man may have good evidences
that his faith is of that sort, before he has finished his perseverance,
yea, the first time that he exercises such a faith, if the exercises of
it are lively and vigorous. But when the believer has those vigorous
exercises of faith, by which he has clear evidences of its being of a
persevering kind, he evermore feels most disposition and resolution to
persevere, and most of a spirit of dependence upon God and Christ to
enable him so to do.
467. Perseverance. As to passages of Scripture like that,
Eze. 18:24, wherein are declared the fatal consequences of turning or
falling away from righteousness, they do not at all argue but that there
is an essential difference, in the very nature of the righteousness of
those that persevere, and the righteousness of those that fall away. The
one is of a lasting sort, the other not. And so falling away or holding
out are in those places respected as natural fruits or discoveries of
the nature of the righteous or of the wicked. If a man that had a
prospect of being erelong in calamitous circumstances (of being poor and
the object of general contempt), and should make this declaration
concerning his friend or him that now appeared to be such, that if his
friend would cleave to him through all his circumstances, he would
receive him and treat him ever after as his true friend, but otherwise
he would utterly desert him as a false friend: — this would not argue
that he thought there was no difference between the love of friendship
that was persevering and that which fails when it is tried, but only
that those difficulties discover the difference and show whose love is
of a lasting sort, and whose not. The promises in Scripture are commonly
made to the signs of grace, though God knows whether men be sincere or
not, without the signs whereby men know it.
695. Perseverance. Covenant of Grace. The following are some
reasons why grace to persevere is promised in the covenant of grace.
1.
God, when he had laid out himself to glorify his mercy and grace in the
redemption of poor fallen men, did not see meet that those who are
redeemed by Christ should be redeemed so imperfectly, as still to have
the work of perseverance left in their own hands. They had been found
already insufficient for this even in their perfect state, and are now
ten times more liable than formerly to fall away and not to persevere,
if in their fallen broken state, with their imperfect sanctification,
the care of the matter be trusted with them. Man, though redeemed by
Christ so as to have the Holy Spirit of God, and spiritual life again
restored in a degree, yet is left a poor, piteous creature, because all
is suspended on his perseverance as it was at first. And the care of
that affair is left with him as it was then, and he is ten times more
likely to fall away than he was then, if we consider only what he was
in himself to preserve him from it. The poor creature sees his own
insufficiency to stand, from what has happened in time past. His own
instability has been his undoing already, and now he is vastly more
unstable than before. The great thing wherein the first covenant was
deficient was that the fulfillment of the righteousness of the covenant,
and man’s perseverance, was entrusted with man himself, with nothing
better to secure it than his own strength. And therefore, God introduces
a better, which should be an everlasting covenant, a new and living way,
wherein that which was wanting in the first should be supplied, and a
remedy should be provided against that, which under the first covenant
proved man’s undoing, viz. man’s own weakness and instability, by
a Mediator being given, who is the same yesterday, today, and forever:
who cannot fail, who should undertake for his people and take care of
them. He is able to save to the uttermost all that come unto God through
him, and ever lives to make intercession for them. God did not see it
fit that man should be trusted to stand in his own strength a second
time. It is not fit that in a covenant of grace, wherein all is of mere,
free, and absolute grace, that the reward of life should be suspended on
the perseverance of man, as dependent on the strength and stedfastness
of his own will. It is a covenant of works, and not a covenant of grace
that suspends eternal life on what is the fruit of a man’s own strength.
Eternal life was to have been of works in those two respects, viz.
as it was to have been for man’s own righteousness, and as it was
suspended on the fruit of his own strength. For though our first parent
depended on the grace of God, the influence of his Spirit in his heart,
yet that grace was given him already, and dwelt in him constantly, and
without interruption, in such a degree as to hold him above any lust or
sinful habit or principle. Eternal life was not merely suspended on that
grace that was given him, and dwelt in him, but on his improvement of
that grace which he already had. For in order to his perseverance, there
was nothing further promised beyond his own strength, no extraordinary
occasional assistance was promised. It was not promised but that
man should be left to himself as he was. But the new covenant is of
grace, in a manner distinguishing from the old, in both these respects,
that the reward of life is suspended neither on his own strength nor
worthiness. It provides something above either. But if eternal life
under the new covenant was suspended on man’s own perseverance, or his
perseveringly using diligent endeavors to stand without the promise of
anything farther to ascertain it than his own strength, it would herein
be farther from being worthy to be called a covenant of grace than the
first covenant, because man’s strength is exceedingly less than it was
then, and he is under far less advantages to persevere. And if he should
obtain eternal life by perseverance in his own strength now, eternal
life would, with respect to that, be much more of himself than it would
have been by the first covenant, because perseverance now would be a
much greater thing than under those circumstances. And he has but an
exceeding small part of that grace dwelling in him, to assist him, that
he had then, and that which he has, does not dwell in him in the
exercise of it by such a constant law as grace did then, but is put into
exercise by the spirit of grace, in a far more arbitrary and sovereign
way.
2.
Again, Christ came into the world to do that in which mere men failed.
He came as a better surety, and that in him those defects might be
supplied, which proved to be in our first surety, and that we might have
a remedy for the mischief that came by those defects. But the defect of
our first surety was that he did not persevere. He wanted stedfastness,
and therefore God sent us, in the next surety, one that could not fail,
but should surely persevere. But this is no supply of that defect to us,
if the reward of life be still suspended on perseverance, which has
nothing, as to ourselves, greater to secure it still, than the strength
of mere man. And the perseverance of our second surety is no remedy
against the like mischief, which came by failure of our first surety.
But on the contrary, we are much more exposed to the mischief than
before. The perseverance on which life was suspended, depended then
indeed on the strength of mere man, but now (on the supposition)
it would be suspended on the strength of fallen man.
In
that our first surety did not persevere, we fell in and with him, for
doubtless, if he had stood, we should have stood with him. And therefore
when God in mercy has given us a better surety to supply the defects of
the first, a surety that might stand and persevere, and one that has
actually persevered through the greatest imaginable trials, then
doubtless we shall stand and persevere in him. After all this, eternal
life will not be suspended on our perseverance by our own poor, feeble,
broken strength. Our first surety, if he had stood, would have been
brought to eat of the tree of life, as a seal of a confirmed state of
life in persevering and everlasting holiness and happiness, and he would
have eat of this tree of life as a seal of persevering confirmed life,
not only for himself, but as our head. As when he eat of the tree of
knowledge of good and evil, he tasted as our head, and so brought death
on himself and all his posterity. So if he had persevered and had eat of
the tree of life, he would have tasted of that as our head, and therein
life and confirmed holiness would have been sealed to him and all his
posterity. But Christ, the second Adam, acts the same part for us that
the first Adam was to have done, but failed. He has fulfilled the law,
and has been admitted to the seals of confirmed and everlasting life.
God, as a testimony and seal of his acceptance of what he had done as
the condition of life, raised him from the dead, and exalted him with
his own right hand, received him up into glory, and gave all things into
his hands. Thus the second Adam has persevered, not only for himself,
but for us, and has been sealed to confirmed and persevering and eternal
life, as our head: so that all those that are his, and who are his
spiritual posterity, are sealed in him to persevering life. Here it will
be in vain to object that persons’ persevering in faith and holiness is
the condition of their being admitted to the state of Christ’s
posterity, or to a right in him, and that none are admitted as such till
they have first persevered. For this is as much as to say that Christ
has no church in this world, and that there are none on this side the
grave admitted as his children or people, because they have not yet
actually persevered to the end of life, which is the condition of their
being admitted as his children and people, which is contrary to the
whole Scripture.
Christ having finished the work of Adam for us, does more than merely to
bring us back to the probationary state of Adam, while he had yet his
work to finish, knowing his eternal life uncertain, because suspended on
his uncertain perseverance. That alone is inconsistent with Christ’s
being a second Adam. For if Christ, succeeding in Adam’s room, has done
and gone through the work that Adam was to have done, and did this as
our representative or surety, he has not thereby set us only in Adam’s
probationary, uncertain state, but has carried us, who are in him, and
are represented by him, through Adam’s working probationary state, unto
that confirmed state that Adam should have arrived at, if he had gone
through his own work.
3.
That the saints shall surely persevere, will necessarily follow from
this, that they have already performed the obedience which is the
righteousness by which they have justification unto life (or it
is already performed for them and imputed to them), for that supposes
that it is the same thing in the sight of God as if they had performed
it. Now when the creature has once actually performed and finished the
righteousness of the law, he is immediately sealed and confirmed to
eternal life. There is nothing to keep him off from the tree of life.
But as soon as ever a believer has Christ’s righteousness imputed to
him, he has virtually finished the righteousness of the law.
To
suppose that a right to life is suspended on our own perseverance, which
is uncertain, and has nothing more sure and stedfast to secure it than
our own good-wills and resolutions (which way soever we suppose it to be
dependent on the strength of our resolutions and wills, either with
assistance, or in the improvement of assistance, or in seeking
assistance), is exceedingly dissonant to the nature and design of the
gospel scheme. For if it were so, it would unavoidably deprive the
believer of the comfort, hope, and joy of salvation: which would be very
contrary to God’s design in the scheme of man’s salvation, which is to
make the ground of our peace and joy in all respects strong and sure. Or
else, he must depend much on himself, and the ground of his joy and hope
must in a great measure be his own strength, and the stedfastness of his
own heart, the unchangeableness of his own resolutions, etc., which
would be very different from the gospel scheme.
711. Perseverance of the Saints. It is evident the saints
shall persevere, because they are already justified. Adam would not have
been justified till he had fulfilled and done his work, and then his
justification would have been a confirmation. It would have been an
approving of him as having done his work, and as standing entitled to
his reward. A servant that is sent out about a work is not justified by
his master till he has done, and then the master views the work, and
seeing it to be done according to his order, he then approves and
justifies him as having done his work, and being now entitled to the
promised reward, and his title to his reward is no longer suspended on
anything remaining. So Christ having done our work for us, we are
justified as soon as ever we believe in him, as being, through what he
has accomplished and finished, now already actually entitled to the
reward of life. And justification carries in it not only remission of
sins, but also being adjudged to life, or accepted as entitled by
righteousness to the reward of life: as is evident, because believers
are justified by communion with Christ in his justification. But the
justification of Christ did most certainly imply both these things,
viz. his being now judged free of that guilt which he had taken upon
him, and also his having now fulfilled all righteousness — his having
perfectly obeyed the Father, and done enough to entitle him to the
reward of life as our head and surety — and therefore he then had
eternal life given him as our head. That life which was begun when he
was raised from the dead, was eternal life. Christ was then justified in
the same sense that Adam would have been justified, if he had finished
his course of perfect obedience, and therefore implies in it
confirmation in a title to life, as that would have done. And thus, all
those that are risen with Christ, and have him for their surety, and so
are justified in his justification, are certainly in like manner
confirmed. And again, that a believer’s justification implies not only a
deliverance from the wrath of God, but a title to glory, is evident by
Rom. 6:12, where the apostle mentions both these as joint benefits
implied in justification: “Therefore, being justified by faith, we have
peace with God through our Lord Jesus Christ. By whom also we have
access into this grace wherein we stand, and rejoice in hope of the
glory of God.” So remission of sins and inheritance
among them that are sanctified are mentioned together, as what are
jointly obtained by faith in Christ: Acts 26:18, “That they may receive
forgiveness of sins, and inheritance among them that are sanctified,
through faith that is in me.” Both these are undoubtedly implied in that
passing from death unto life, which Christ speaks of as the fruit of
faith, and which he opposes to condemnation: John 5:24, “Verily I say
unto you, he that heareth my word, and believeth on him that sent me,
hath everlasting life, and shall not come into condemnation, but is
passed from death unto life.”
726. Persevering Holiness. It is one act of faith to commit
the soul to Christ’s keeping in this sense, viz. to keep it from
falling. The believing soul is convinced of its own weakness and
helplessness, its inability to resist its enemies, its insufficiency to
keep itself, and so commits itself to Christ, that he would be its
keeper. The apostle speaks of his committing his soul by faith to
Christ, under great sufferings and trials of his perseverance, 2 Tim.
1:12, “For which cause also I suffer these things. Nevertheless, I am
not ashamed: for I know whom I have believed, and am persuaded that he
is able to keep that which I have committed to him against that day.”
And we are commanded to commit our way and our works unto the Lord, Psa.
37:5; Prov. 16:3. Faith depends on Christ for all the good we need, and
especially good of this kind, which is of such absolute necessity in
order to the salvation of our souls. The sum of the good that faith
looks for, is the Holy Spirit. It looks for spiritual and eternal life:
for perfect holiness in heaven and persevering holiness here. For the
just shall live by faith.
729. Congruity of Justification and Perseverance.
Perseverance is acknowledged by Calvinian divines, to be necessary to
salvation. Yet it seems to me that the manner in which it is necessary
has not been sufficiently set forth. It is owned to be necessary as a
sine qua non; and also that though it is not that by which we first
come to have a title to eternal life, yet it is necessary in order to
the actual possession of it, as the way to it; that it is as impossible
we should come to it without perseverance, as it is impossible for a man
to go to a city or town, without traveling throughout the road that
leads to it. But we are really saved by perseverance, so that salvation
has a dependence on perseverance, as that which influences in the
affair, so as to render it congruous that we should be saved. Faith (on
our part) is the great condition of salvation, and it is that by
which we are justified and saved. But in this faith, the perseverance
that belongs to it is a fundamental ground of the congruity that faith
gives to salvation. Faith is that which renders it congruous that we
should be accepted to a title of salvation, and it is so on the account
of certain properties in, or certain things that belong to it. And this
is one of them: viz. its perseverance. Without this, it would not
be fit that a sinner should be accepted to salvation. Perseverance
indeed comes into consideration, even in the justification of a sinner,
as one thing on which the fitness of acceptance to life depends. For God
has respect to perseverance as being virtually in the first act of
faith. And it is looked upon as if it were a property of that faith by
which the sinner is then justified. God has respect to continuance in
faith, and the sinner is justified by that, as though it already were,
because by divine establishment it shall follow. And so it is accepted,
as if it were a property contained in the faith that is then seen.
Without this, it would not be congruous that a sinner should be
justified at his first believing, but it would be needful that the act
of justification should be suspended till the sinner had persevered in
faith. There is the same reason why it is necessary that the union
between Christ and the soul should remain in order to salvation, as that
it should be begun, for it is begun to the end that it might remain. And
if it could be begun without remaining, the beginning would be in vain.
The soul is saved no otherwise than by union with Christ, and so is
fitly looked upon as his. It is saved in him, and in order to
that, it is necessary that the soul now be in him, even when
salvation is actually bestowed, and not merely that it should once
have been in him. In order to its being saved, it must now be one of
Christ’s, and in order to being fitly or congruously looked on as now
one of Christ’s, it is necessary it should now be united, and not solely
that it should be remembered that it was once united to Christ. And
there is the same reason why believing, or the quality wherein the
unition consists, should remain, in order to the union’s remaining, or
why the unition should once be, in order to the union’s once being. The
first act of faith gives a title to salvation, because it does virtually
trust in God and Christ for perseverance, among other benefits, and
gives a title to this benefit with others, and so virtually contains
perseverance. Otherwise it would not be congruous that the sinner should
be justified in the first act of faith. And therefore God, in justifying
a sinner, even in the first act of faith, has respect to the congruity
between justification and perseverance of faith. So that perseverance is
necessary to salvation, not only as a sine qua non, or as the way
to possession, but it is necessary even to the congruity of
justification….
That perseverance is thus necessary to salvation, not only as a sine
qua non, but by reason of such an influence and dependence, seems
manifest from Scripture, as particularly, Heb. 10:38-39, “Now the just
shall live by faith. But if any man draw back, my soul shall have no
pleasure in him. But we are not of them who draw back unto perdition,
but of them that believe unto the saving of the soul.” Rom. 11:20,
“Well, because of unbelief they were broken off. But thou standest by
faith. Be not high minded, but fear.” John 15:7, “If ye abide in me, and
my words abide in you, ye shall ask what ye will, and it shall be done
unto you.” Heb. 3:14, “For we are made partakers of Christ, if we hold
the beginning of our confidence firm unto the end.” Heb. 5:12, “Be ye
followers of them, who through faith and patience inherit the promises.”
So that not only the first act of faith, but subsequent acts of faith,
and perseverance in faith, do justify the sinner, although salvation is
in itself sure and certain after the first act. For the way in which the
first act of faith justifies, is not by making the futurition of
salvation certain in itself, for that is as certain in itself by the
divine decree, before the first act of faith, as afterwards. But it is
only in these two ways that any act of ours can connect salvation with
the subject. First. As it may give a congruity. Second. As
it gives such a divine manifestation of the futurition of salvation to
us, that we can lay hold of and depend on the divine truth and
faithfulness, that we shall have salvation. Salvation is in some sense
the sinner’s right, before he believes. It was given him in Christ,
before the world was. But before a sinner believes, he has not anything
from God that he can lay hold of, so as to either challenge it, or on
good grounds hope for it. He cannot be said to have any right, because
he has no congruity, and as to the promise made to Christ, he has no
hold to that, because that is not revealed to him. If God had declared
and promised to the angels that such a man should be saved, that would
not give him any right of his own or any ground of challenge. A promise
is a manifestation of a person’s design of doing some good to another,
to the end that he may depend on it, and rest in it. The certainty in
him arises from the manifestation, and the obligation in justice to him
arises from the manifestation being made to him, to the effect that he
might depend on it. And therefore subsequent acts of faith may be said
to give a sinner a title to salvation, as well as the first. For from
what has been said, it appears that the congruity arises from them, as
well as the first: they in like manner containing the nature of unition
to Christ as mediator, and they may have as great, nay, a greater hand
in the manifestation of the futurition of salvation to us for our
dependence, than the first act. For our knowledge of this may proceed
mainly from after-acts, and from a course of acts. This is all that is
peculiar to the first act, that so far as the act is plain, it gives us
evidence from God for our dependence: both for continued acts of faith,
and also the salvation that is connected with them. So that so far as
this act is plain to us, we can challenge both these as our right. The
Scripture speaks of after-acts of faith in both Abraham and Noah, as
giving a title to the righteousness which is the matter of
justification. See Rom. 4:3; Heb. 11:7.
750. God Will Maintain His Good Work. Grace is that which God
implants in the heart against great opposition of enemies, great
opposition from the corruption of the heart, and from Satan and the
world. Great are the efforts of all these against the implantation of
it, and they all labor to the utmost to keep it out. Seeing therefore
that God manifests his all-conquering power in giving grace a place in
the heart in spite of those enemies, he will doubtless maintain it there
against their united efforts to root it
out. He that has so gloriously conquered them in bringing in grace, will
not at last suffer himself to be conquered, by their expelling that
which he has so brought in by his mighty power. He that gloriously
subdued those enemies under his feet, by bringing this image of his into
the soul, will not suffer this image of his finally to be trampled under
their feet. God alone could introduce it. It was what he undertook, and
it was wholly his work, and doubtless he will maintain it. He will not
forsake the work of his own hands. Where he has begun a good work, he
will carry it on to the day of Christ. Grace shall endure all things and
shall remain under all things, as the expression
ðáíôá õðïìåíåé
literally
signifies, in 1 Cor. 13:7.
755. A Sure Covenant. The Spirit of God was given at first,
but was lost. God gives it a second time, never to be utterly lost. The
Spirit gives it a second time, never to be utterly lost. The Spirit is
now given in another manner than it was then. Then indeed it was
communicated and dwelt in their hearts. But this communication was made
without conveying at the same time any proper right or sure title to it.
But when God communicates it the second time, as he does to a true
convert, he withal gives it to him to be his own. He finally makes it
over to him in a sure covenant. He is their purchased and promised
possession. If our first parents had had a right to the Holy Spirit made
over to them at first, he never would have departed from them.
Man, in his first estate, had no benefit at all properly made over to
him, for God makes over benefits only by covenant, and then the
condition of the covenant had not been fulfilled. But now, man, at his
first conversion, is justified and adopted: he is received as a child
and an heir, as a joint heir with Christ. His fellowship is with the
Father and with his Son Jesus Christ. God is theirs, Christ is theirs,
and the Holy Ghost is theirs, and all things are theirs. The Holy
Spirit, who is the sum of all good, is their inheritance, and that
little of it that they have in this life is the earnest of their future
inheritance, till the redemption of the purchased possession.
Heaven is theirs: their conversation is there. They are citizens of that
city, and of the household of God. Christians are represented as being
come already to heaven, to Mount Zion, the city of the living God, to an
innumerable company of angels, etc. — Heaven is the proper country of
the church. They are raised up together with Christ, and made to sit
together in heavenly places: Eph. 2:6, “They are blessed with all
spiritual blessings in heavenly places.” The whole tenor of the gospel
shows that Christians have actually a full and final right made over to
them, to spiritual and heavenly blessings.
773. Christ’s Mediation and Perseverance. The doctrine of
perseverance is manifest from the nature of the mediation of
Christ. For as Christ is a mediator to reconcile God to man, and man to
God, and as he is a middle person between both and has the nature of
both, so he undertakes for each, and in some respect, becomes surety for
each with the other. He undertakes and becomes a surety for man to God.
He engages for him, that the law that was given him shall be answered,
and that justice, with respect to him, shall be satisfied, and the honor
of God’s majesty vindicated. So he undertakes and engages for the Father
with man, in order to his being reconciled to God, and induced to come
to him, to love him, and trust confidently in him, and rest quietly in
him. He undertakes for the Father’s acceptance and favor, John 14:21,
“He that loveth me shall be loved of my Father.” He undertakes that the
Father shall hear and answer their prayers. He becomes surety to see
that their prayers are answered; John 14:13, “Whatsoever ye shall ask of
the Father in my name, that will I do, that the Father may be glorified
in the Son.” He undertakes that they shall have all necessary supplies
of grace from the Father, and he engages for the continuance of God’s
presence with them, and the continuance of his favor, and of the
supplies of grace from the Father. And he engages for the continuance of
God’s presence with them, and the continuance of his favor, and of the
supplies of grace necessary to uphold and preserve them, and keep them
from finally perishing, John 14:16, “And I will pray the Father, and he
shall give you another Comforter, that he may abide with you for ever.”
And verse 23, “If a man love me, he will keep my words, and my Father
will love him, and we will come to him, and make our abode with him.”
Christ does not only declare that God will give us needed grace, but he
himself undertakes to see it done. He promises that he will bestow it
from the Father; John 15:26, “But when the Comforter is come, whom I
will send you from the Father.” It was necessary that some one should
thus undertake for God with man, for the continuance of his pardoning
and sanctifying grace, in order to the sinner’s being fully reconciled
to God, and brought fully and quietly to rest in him as his God.
Otherwise the sinner, conscious of his own weakness and sinfulness,
could have no quiet rest in God, for fear of the union being broken
between God and him, and for fear of incurring God’s displeasure and
wrath, and so having God an enemy forever. He is in a capacity to
undertake for us, and be surety for us, with the Father, because he puts
himself in our stead. He also is in a capacity to undertake for the
Father, and be surety for him with us, because the Father has put him in
his stead. He puts himself in our stead as priest and answers for us,
and does and suffers in that office what we should have done and
suffered, and God puts him in his stead as King. He is appointed to the
government of the world, as God’s vicegerent, and so in that office,
answers for God to us, and does, and orders, and bestows that which we
need from God. He undertakes for us in things that are expected of us as
subjects, because he puts himself into our subjection. He appears in the
form of a servant for us. So he undertakes for the Father, in that which
is desired and hoped for of him as king. For the Father has put him into
his kingdom and dominion, and has committed all authority and power unto
him. He is in a capacity to undertake for the Father with us, because he
can say, as in John 16:15, “All things that the Father hath are mine.”
774. Perseverance Based upon Christ. The first covenant
failed of bringing man to the glory of God, through man’s instability,
whereby he failed of perseverance. Man’s changeableness was the thing
wherein it was weak. It was weak through the flesh. *44*
But God had made a second covenant in mercy to fallen man, that in the
way of this covenant he might be brought to the glory of God, which he
failed of under the other. But it is God’s manner, in things that he
appoints and constitutes, when one thing fails of its proper end, he
appoints another to succeed in the room of it: to introduce that the
second time, in which the weaknesses and defects of the former are
supplied, and which never shall fail, but shall surely reach its end,
and so shall remain as that which needs no other to succeed it. So God
removed the first dispensation by Moses, Heb. 8:7-13, “For if the first
covenant had been faultless, then should no place have been sought for
the second….” So the priesthood of the order of Aaron ceases, because of
the weakness and insufficiency of it to answer the ends of priesthood,
which are, to reconcile God to man. Therefore God introduces another
priesthood, of the order of Melchizedek, that is sufficient, and cannot
fail, and remains forever. Heb. 7:11-12 and verses 15-19. “After the
similitude of Melchizedek, there ariseth another priest, who is made,
not after the law of a carnal commandment, but after the power of an
endless life. For he testifieth, Thou art a priest forever, after the
order of Melchizedek. For there is verily a disannulling of the
commandment going before, for the weakness and unprofitableness thereof.
For the law made nothing perfect; but the bringing in of a better hope
did.” — What the law failed of, being weak through the flesh, Christ
performed, Rom. 8:3-4, “For what the law could not do, in that it was
weak through the flesh, God sending his own Son in the likeness of
sinful flesh, and for sin condemned sin in the flesh; that the
righteousness of the law might be fulfilled in us….” So the old heavens
and earth are destroyed, because of their defects, and a new heaven and
earth are introduced, that are to remain forever. Heb. 12:26-28, “But
now hath he promised, yet once more I shake not the earth only, but also
heaven. And this word, yet once more, signifieth the removing of
those things that are shaken, as of those things that are made, that
those things which cannot be shaken may remain….” So Moses, the first
leader of Israel, failed of bringing them into Canaan, but Joshua, the
second leader, did not fail. The kingdom of Saul, the first anointed of
the Lord, did not continue, but the kingdom of the second anointed
remains forever. The first sanctuary that was built in Israel was a
movable tabernacle, and therefore ready to vanish away or be removed
finally: — and God forsook the tabernacle of Shiloh. But the second
sanctuary was a firm building, an immovable temple, which was typically
an everlasting sanctuary, and that which God would never forsake, 2 Sam.
7:10-11. So the first covenant, that God made with Adam, failed, because
it was weak through the weakness of human nature, to whose strength and
stability the keeping was entrusted. Therefore God introduces another
better covenant, committed not to his strength, but to the strength of
one that was mighty and stable, and therefore is a sure and everlasting
covenant. God entrusted the affair of man’s happiness on a weak
foundation at first, to show man that the foundation was weak,
and not to be trusted to, that he might trust in God alone. The first
was only to make way for the second. God lighted up a divine light in
man’s soul at the first, but it remained on such a foundation that Satan
found means to extinguish it, and therefore, when God lights it up a
second time, it is that it may never be extinguished.
795. Christ’s Perfect Perseverance. Some things may yet
remain that are properly the conditions of salvation, on which salvation
may be suspended, that it may well excite to the utmost caution, lest we
should come short of eternal life and should perish for the want of
them, after it is already become impossible that we should fail of
salvation. For the condition on which the man Christ Jesus was to obtain
eternal life, was his doing the work which God had given him to do, his
performing perfect persevering obedience, and his therein conquering
Satan, the world and all opposition, and enduring all sufferings that he
met with. Therefore Christ used the utmost diligence to do this work and
used the utmost caution lest he should fail of it. He prayed with strong
crying and tears, and wrestled with God in a bloody sweat, that he might
not fail, but might have God’s help to go through. Yet it was impossible
he should fail of eternal life, and the whole reward that had been
promised him. The joy that was set before him was not only certain to
him, but he had a proper title to it as God’s heir, by reason of his
relation to God the Father, as being his only-begotten Son. It was
impossible that he should fail in the work to which he was appointed, as
God had promised him sufficient and effectual grace and help to
persevere, and already had made known his election: Psa. 110:7, “He
shall drink of the brook in the way, therefore shall he lift up the
head.” Isa. 42:1, “Behold my servant whom I uphold; mine elect, in whom
my soul delighteth. I have put my Spirit upon him. He shall bring forth
judgment to the Gentiles.” Verse 4, “He shall not fail nor be
discouraged.” And Isa. 42:6, “I the Lord have called thee in
righteousness: I will hold thine hand and keep thee.” See also Isa.
41:8, 10. So it was in effect promised in the revelations that were made
to Mary and Joseph, Zechariah, etc. and so to himself in answer to his
prayers, by a voice from heaven: “I have both glorified it, and will
glorify it again.” And so probably by Moses and Elias in the Mount, and
by the voice from heaven there, and by the angel strengthening him in
answer to his prayer in his agony. It appears that all was certain
beforehand, by God’s actually saving great numbers beforehand on the
ground of his future perseverance in his work.
799. Concerning Falling from Grace.
1.
Concerning the objection from Eze. 18:24, “If the righteous shall fall
from his righteousness and commit iniquity, all his righteousness shall
not be remembered; but in the iniquity which he hath done shall he die,”
and the like: God saying this does not at all prove that it is supposed
possible that a truly righteous man should fall from his righteousness,
any more than God’s saying, Lev. 18:4-5, “ye shall do my judgments and
keep mine ordinances, to walk therein: I am the Lord your God: ye shall
therefore keep my statues and my judgments, which if a man do, he shall
even live in them.” And the same, Lev. 18:13, 21. And to the same
purpose, verse 22…. I say, what is said in the forementioned places no
more proves it to be possible for a truly righteous man to fall from
righteousness, so as to die in iniquity, than these places prove that it
is possible for a man to do these things required in God’s statutes and
judgments, so as to live in them by the express sentence of the apostle,
when speaking of those very passages of the Old Testament: Rom. 10:5,
“For Moses described the righteousness which is of the law, that the man
which doeth them, shall live in them.” The truth concerning both these
assertions of the Old Testament, seems to be that they are proposed to
us as signifying and containing divers verities, and for a diverse use
in application to ourselves.
First. For wise ends they are proposed to us as supposing something
that is (though not in itself yet) in the present state of things
impossible, to declare the certain connection of the impossible things,
supposed with something else. So that all that is taught is the certain
connection between the antecedent and consequent. But it is not taught
that the antecedent shall ever be, or that it ever can be. So the
Scripture in saying that he that doeth these things shall live in them,
does not design to teach us that in the present state of things, it is
possible for us to do those things in a legal sense (in which sense the
words are certainly proposed, as the apostle teaches), but only teaches
the certain connection there is between doing these things and living in
them, for wise ends: particularly to lead us, by such a legal proposal,
to see our utter inability to obtain life by our own doings. So the law
is our schoolmaster to bring us to Christ. Especially was it proper that
these things should both be proposed: The one to be earnestly sought,
though impossible to obtain, and the other to be carefully avoided,
though impossible to be fallen into, under the Old Testament, when the
impossibility of either the one or the other was not so clearly and
fully revealed, as now under the gospel. So also the Scripture, in
saying that if the righteous shall fall away from his righteousness, he
shall die, does not teach us that in the present state of things, since
the fall, it is possible for a truly righteous man to fall from his
righteousness, but only teaches us the certain connection between the
antecedent and the consequent, for wise ends, and particularly that
those who think themselves righteous, may beware of falling from
righteousness. For it is not unreasonable to suppose that God should put
us on bewaring of those things that are already impossible, any more
than that he should direct us to seek and pray for those things that are
promised and certain.
Second. In another way both these things are proposed more
evangelically, as having respect to that doing of those things and that
falling from righteousness, that are possible, viz. doing those
things in an evangelical and believing obedience, which in strictest is
not a proper doing of them, and a falling from a visible and external,
material righteousness or godliness, which is not in strictness a proper
godliness. Concerning the former of these, viz. doing these
things, it is certain both senses are to be taken into view: the legal
one, as is evident by the apostle, and the evangelical possible one must
also be understood, as is plain from the context of those places in the
Old Testament. And that we should so understand the latter, is equally
free of difficulty and objection….
2.
If the doctrine of falling from grace be embraced, it would have a great
tendency to prevent an act of faith. For if so, a person, if he should
venture his soul on Christ, could not be assured that Christ would save
him.
3.
That there is a real difference between them that fall away and them
that persevere, even before they fall away, is evident by the things
that are given as a reason of their falling away: because they have not
rooted themselves, because they have not counted the cost, and because
they have no oil in their vessels. Those that have no root differ from
those that have root, before there be the effect of their having no
root: and so those that have no oil, etc. And it appears again, by what
is said, John 2:23, that “when Christ was at Jerusalem at the passover,
on the feast day, many believed in his name, when they saw the miracles
which he did. But Jesus did not commit himself unto them, because he
knew all men, and needed not that any should testify of man: for he knew
what was in man.” And so by that, “They went out from us, because they
were not of us. If they had been of us, they would no doubt have
continued with us.”….
4.
That they that once truly believed in Christ never fall away finally and
perish is evident, because they that now believe not, and are in a state
of condemnation, are spoken of as those that never have believed. John
3:18, “Because he hath not believed in the name of the only begotten Son
of God.” Which supposes that none of those that have believed are now
unbelievers, or are now in a state of condemnation. So again, those that
shall be condemned at the day of judgment, are represented as those, not
only that Christ then will know not, but as those that he never knew,
Mat. 7:23. But how can this be a true representation, of some of them
were once true Christians, and so were known and owned by Christ, but
only have since apostatized?
5.
1 John 3:6, “Whosoever sinneth, hath not seen him, neither known him.”
This could not be true, if it might be so that a man that has truly seen
him and known him, might finally fall away to sin.
6.
Objections. First. Objection from Scripture cautions against
falling away, lest it should issue in damnation. God had been pleased to
connect eternal life with eating the fruit of the tree of life, and
therefore, although it was utterly impossible that Adam should have
eternal life in himself, after he had fallen, as God’s preemptory
declaration and unalterable constitution had made it impossible. Yet we
are told that after the fall, God place cherubims and a flaming sword to
keep the way of the tree of life, lest the man should put forth his hand
and take and eat of the fruit of the tree, and live forever. So God has
connected damnation and living in allowed sin, and being overcome by sin
and brought under its power. And therefore, although it be impossible
that men, after they are once truly converted, should ever perish, yet
they are warned against falling away and yielding to the power of sin,
lest they should perish: and the apostle Paul kept under his body, lest
he should be a castaway.
Second. As to objections from such hypothetical propositions as
those in Heb. 10:26, etc. “If we sin wilfully, after we have received
the knowledge of the truth.” Heb. 6:4, etc. “For it is impossible for
those who were once enlightened, if they fall away,” etc. Such
hypothetical propositions may be true, when one or both parts of it are
impossible, as the truth of such a proposition consists in the
connection of the antecedent and consequent: as when our Lord said to
the Jews, “If I should say, I know him not, I should be a liar like unto
you.” See Gill against Whitby, vol. 1, page 27.
Third. Objection. That we are required to “take care” and “pray”
that we may persevere. It was impossible for Christ to fail under his
trials, and yet how evident is it that he used means, endeavors, care,
labor, and earnest prayers, that he might persevere?
7.
Inquiry. Whether an absolute promise of perseverance does consist with
counsels and exhortation to endeavor, and care to
persevere.
In
answer to this, I would lay down the following positions.
Position 1. Things that it is proper for us to seek by earnest and
importunate prayer, it is proper for us to use means and labor and
care for. The reason is plain: prayer is one kind of seeking the
things. It is using means, and one way of laboring for it, taking care
to obtain it, and pursuing after it.
There are many instances of prayer and commands to pray for things
promised. Christ on earth prayed for things promised, and he continually
intercedes in heaven for things promised.
Position 2. That which it is proper persons should use endeavors,
means, and care for, they are properly exhorted to use means and
endeavors for.
Position 3. That which it is proper for another to use means, labors
and care for, that he may obtain it, though he knows it is certainly
promised, it is proper that we should use means, etc. to obtain for
ourselves, though it is promised.
But
Christ used means, endeavors, labor, etc. for the salvation of sincerely
good men, though it be promised.
8.
The Christian precept, which forbids anxiety in Christians, is a
demonstration of the doctrine of perseverance: “Be careful for nothing,
but in everything, by prayer and supplication with thanksgiving, let
your requests be made known to God.”
9.
Christ labored, sought, took care, denied himself, and suffered for the
salvation of sincerely good men, which yet had been before abundantly
promised to him, and promised to men in the Old Testament: and Christ
himself had promised it. The Scripture represents that Christ ran a race
to win a prize, and endured the cross for the joy that was set before
him.
10.
That a truly good man will not backslide is evident from Pro. 14:14,
“The backslider in heart shall be filled with his own way; and a good
man shall be satisfied from himself.” Here is a plain opposition, both
in the subject and predicate of this proposition, which plainly shows it
to be incompatible to a good man that he should be a back slider….
11.
If it were left to the freedom of men’s own will, whether men should
persevere, in the sense that the Arminians suppose, i.e. to a
will not determined by God, but self-determined, then it would be absurd
to pray to God that we may persevere, that he would keep us from
falling, and that he would uphold our goings in this paths, etc.
808. Necessity of Perseverance. The perseverance of faith is
necessary to a congruity to salvation. For it is implied in several
places of Scripture, that if true believers should fail in persevering
in faith, they would be in a lost state. John 18:8-9, “Jesus answered, I
have told you that I am he. If therefore ye seek me, let these go their
way: that the saying might be fulfilled which he spake, ‘Of them which
thou gavest me, have I lost none:’” i.e. Christ took care that
they might go away, that they might not be in the way of such
temptations as would be in danger of overthrowing them, so that they
should not persevere. And it is implied that if they were overthrown and
should not persevere, Christ would have lost them: the saving relation
that they stood in to Christ would have been dissolved. The same seems
fully implied in Christ’s prayer in the 17th chapter of John. Thus, he
makes use not only of their having received God’s Word and believed that
God had sent him, but their having kept his word, as a good plea for
their title to that favor and acceptance of the Father, which he asks of
the Father for them, as John 17:6-8, etc. — The same is implied in the
11th verse: “Holy Father, keep through thine own name those whom thou
hast given me, that they may be one, as we are.” This implies that their
being one or their standing in a saving relation to him and in union
with his mystical body, depends on the perseverance of their faith, even
that union on which a title to all spiritual and saving benefits
depends, which is more fully spoken of in the 21st and following verses.
This perseverance of believers seems to be the benefit, which is the
principal subject of this whole prayer. And in Luke 22:31-32, it is
implied, that if Peter’s faith had failed, Satan would have had him:
“And the Lord said, Simon, Simon, Satan hath desired to have you, that
he may sift you as wheat; but I have prayed for thee that thy faith fail
not.” 1 Pet. 1:5, “Who are kept by the power of God, through faith unto
salvation.” Where it seems implied that if they were not kept through
faith, or if their faith did not persevere, they never would come to
salvation. So believers being overthrown in their faith, or their not
knowing Christ’s voice and following him, is called a being plucked out
of Christ’s hand, and it is implied that the consequence would be their
perishing. It also seems to be implied that their possession of eternal
life by Christ’s gift depends on their perseverance. John 10:27-28, “My
sheep hear my voice, and I know them, and they follow me; and I will
give unto them eternal life, and they shall never perish, neither shall
any pluck them out of my hand.” And in the 15th chapter of John,
believers persevering in faith in Christ, or their abiding in him, is
spoken of as necessary to the continuance of the saving union and
relation that is between Christ and believers, and Christ’s abiding in
them, as John 15:4-5, “Abide in me, and I in you. — I am the vine, ye
are the branches. He that abideth in me, and I in him, the same bringeth
forth much fruit.” And in the 6th verse, it is spoken of as the
necessary consequence of their not abiding in Christ (if that were
possible), that the union should be utterly broken between Christ and
them, and that damnation should be the consequence. “If a man abide not
in me, he is cast forth as a branch, and is withered, and men gather
them and cast them into the fire and they are burned.” And in the 7th
verse, this perseverance of faith is spoken of as the necessary means of
the success of faith as expressed in prayer, which is faith’s voice,
necessary to obtain those good things which faith and prayer seek, “If
ye abide in me, and my words abide in you, ye shall ask what ye will,
and it shall be done unto you.” And in the 9th and 10th verses, it is
implied that Christ’s acceptance of us and favor to us as his, depends
on our perseverance: “As the Father hath loved me, so have I loved you.
Continue ye in my love. If ye keep my commandments, ye shall abide in my
love, even as I have kept my Father’s commandments, and abide in his
love.” So the same perseverance is spoken of as necessary to our
continuing in the favor and grace of God. “Now, when the congregation
was broken up, many of the Jews and religious proselytes followed Paul
and Barnabas, who speaking to them, persuaded them to continue in the
grace of God.” And so it is spoken of as necessary to continuing in the
goodness of God; and being cut off, is spoken of as a certain
consequence of the contrary. Rom. 11:22, “Behold therefore the goodness
and severity of God: on them which fell, severity; but towards thee,
goodness, if thou continue in his goodness: otherwise, thou also shalt
be cut off.” That expression, of standing fast in the Lord, 1
Thes. 3:8, and Phil. 4:1, implies that perseverance is necessary to a
continuing in Christ, or in a saving relation to him, and more plainly
still in 1 John 2:24, “Let that therefore abide in you which you have
heard from the beginning. If that which ye have heard from the beginning
shall remain in you, ye also shall continue in the Son and in the
Father.” See 1 Cor. 15:2, and 2 Tim. 4:7, 8, and Heb. 12:28. See also
Jer. 3:19.
823. Saints Shall Persevere. It shows the infallible
perseverance of true Christians, that their spiritual life is a
participation with Christ in the life that he received as risen from the
dead. For they live by Christ’s living in them, Gal. 2:20, “I am
crucified with Christ; nevertheless I live; yet not I, but Christ liveth
in me; and the life which I now live in the flesh, I live by the faith
of the Son of God, who loved me, and gave himself for me:” that is, by
the life that he has received since his resurrection, and by his
communicating to them that fullness which he received when he rose from
the dead. When he rose, he received the promise of the Father, the
Spirit of life without measure, and he sheds it forth on believers. The
oil poured on the risen head goes down to the skirts of the garments,
and thus Christ lives in believers by his Spirit dwelling in them.
Believers, in their conversion, are said to be risen with Christ; Col.
2:12-13, “Ye are risen with him through the faith of the operation of
God, who hath raised him from the dead. And you, being dead in your
sins, and the circumcision of your flesh, hath he quickened together
with him.” And chap. 3:1, “If ye then be risen with Christ,” etc. And
Eph. 2:5-6, “Even when we were dead in sins, hath quickened us together
with Christ, and hath raised us up together.” Rom. 5:10, “For it, when
we were enemies, we were reconciled to God by the death of his Son, much
more, being reconciled, we shall be saved by his life.” — and so on
throughout the chapter. This spiritual resurrection and life is procured
and purchased for Christ’s members, by Christ’s suffering obedience, in
the same manner as his own resurrection and life is purchased by it. And
they receive life as united to him, as members of a risen Savior, and as
being married in their conversion to him, as in the beginning of Romans
chapter 7, which is a continuation of that forecited discourse in the
6th chapter. That justification which believers have at their conversion
is as partaking of the justification that Christ had in his
resurrection, and so all the benefits that believers have (their
comfort, hope and joy here, and their life hereafter) are as partaking
with a risen Savior. We are begotten again to a lively hope by the
resurrection of Christ from the dead, to and inheritance incorruptible.
See Eph. 1:18-21.
Hence it follows that the saints shall surely persevere in their
spiritual life and their justified state. The apostle hence argues, in
Romans chapter 6, that believers are finally freed from sin and shall
live forever with Christ, and that sin shall no more have dominion over
them. Verse 9, “Knowing that Christ being raised from the dead, dieth no
more; death hath no more dominion over him.” Compared with Rom. 6:5-7,
10, 14. Christ’s resurrection life is an immortal, unfailing life. Rev.
1:18, “I am he that liveth, and was dead; and behold I am alive for ever
more.” Hence the benefits that believers receive, in being connected and
risen with Christ, are sure and unfailing mercies. Acts 13:34, “And as
concerning that he raised him up from the dead, now no more to return to
corruption, he said on this wise, I will give you the sure mercies of
David.” This is the living bread, and hence he that eats thereof shall
not die, but shall live forever, John 6:50-51. The saints cannot die for
their life is hid with Christ in God, who is risen and ascended, and is
with God in Glory, in immortal life, Col. 3:3, 4.
857. Seek God’s Righteousness. Christ, in Mat. 5:33, commands
those who have already some faith, to seek the righteousness of God,
which the apostle distinguishes from our own righteousness. Yea, the
words imply that he directs us to seek the righteousness of God, by
which we may obtain the kingdom of God. “Seek ye first the kingdom of
God and his righteousness.” Compare this with verse 30, where those that
he then especially directs himself to in this counsel are spoken of as
having already some faith. See also Mat. 5:1 and Mat. 13:14-16.
945. Perseverance As a Duty of the Saints. That the saints
should be earnestly exhorted and pressed to care and caution, and to
earnest endeavors to persevere, is most reasonable, and it cannot be
otherwise, notwithstanding their having an absolute, unchangeable
promise that they shall persevere. For still perseverance is their duty
and what they are to do in obedience to God. For that is the notion of
perseverance: their holding out in the way of God’s commandments. But if
it were absurd to command them to persevere, as the work they have to
do, then how would they do it in obedience to him? The angels in heaven
are confirmed, and it is promised unto them that they never shall sin,
yet it is proper for God to give them commands, though in so doing he
requires the improvement of their care and endeavors to obey and fulfill
his will exactly. It is not obedience, if they do not take care and
endeavor to obey. If they should cease to take care, that very thing
would prove their fall. So, in this case, if Christians cease to take
care to persevere, that very thing is falling away.
1188. Continuance in Faith. It seems to be because
continuance in faith is necessary to continuance in justification, at
least in part, that the apostle expresses himself as he does, Rom. 1:17,
“For therein the righteousness of God is revealed from faith unto faith;
as it is written, The just shall live by faith.” For it is by faith that
we first perceive and know this righteousness, and do at first receive
and embrace it. And being once interested in it, we have the continuance
of faith in future persevering exercises of it made sure to us. And thus
that is fulfilled, “The just shall live by faith.” Agreeable to 1 Pet.
1:5, “We are kept by the power of God through faith unto salvation.” And
also Heb. 10:35-39, “Cast not away therefore your confidence, which hath
great recompence of reward. For ye have need of patience, that after ye
have done the will of God, ye might receive the promise. For yet a
little while, and he that shall come, will come, and will not tarry.
Now, the just shall live by faith, but if any man draw back, my soul
shall have no pleasure in him. But we are not of them who draw back unto
perdition, but of them that believe to the saving of the soul.” And Heb.
3:6, 14, 18, 19; and Heb. 4:1, 11; Heb. 6:4, 11, 12, and in the former
part of John chapter 15, “Abide in me, and I in you. If a man abide not
in me, he is cast forth as a branch. Continue ye in my love. If ye keep
my commandments, ye shall abide in my love, even as I have kept my
Father’s commandments, and abide in his love.” It was impossible that
Christ should not continue in his Father’s love. He was entitled to such
help and support from him, as should be effectual to uphold him in
obedience to his Father. And yet it was true that if Christ had not kept
his Father’s commandments, he could not have continued in his love. He
would have been cast out of favor. See Rom. 11:22; Col. 1:21-23; 1 Tim.
2:15; 2 Tim. 4:7-8; Rom. 4:3, compared with Gen. 15:6; 1 John 2:24-28.
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