PERSEVERANCE IN GRACE,

STATED AND DEFENDED;

IN TWO SERMONS.

By

MR. THOMAS HALL,

MINISTER OF THE GOSPEL.

SERMON I.

Philippians i. 6.

Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jesus Christ.

Whatever be the immunities and privileges a people at present enjoy, it is a vast addition to have a good security for the lasting possession of them. Glorious things, indeed, are spoken of Zion, the city of God: the inhabitants thereof are, of all people upon earth, the most happy; their peculiar privileges are all spiritual, and, on that account, transcendently great and excellent As they are elected of God, they are the objects of his distinguishing and everlasting love; being redeemed and clothed with the righteousness of Christ, they are blessed with the forgiveness of their sins; being called effectually by the Spirit of God, they are made partakers of a divine nature, and delivered from the bond of iniquity; by being adopted and renewed, they become the children of God, are fitted for communion with their heavenly Father, admitted into his gracious presence, and actually constituted the heirs of glory. But that, which adds to all, is an assurance, that they who have once had an access into this grace, shall perpetually stand therein.

Without an assurance of this, the holy pleasure excited in the mind by the glorious truths of the Gospel, insisted upon in the preceding sermons, would soon languish and die. It would certainly damp the joys of a believer, who knows the treachery of his own heart, and is convinced of the power and craft of his hellish foes, if, after all he hears of these invaluable grants, he must be told they may every one be revoked, and, through a possibility of falling from grace, the persons, who have been so highly favoured, may fall into disgrace, be abandoned, and suffered to perish at last.

That all fears of this kind may be prevented, He, who cannot lie, has declared, in his word, that "The holy people, the redeemed of the Lord, who are sought out, shall be a city not forsaken," Isa. lxii. 12; that "the place of their defence shall be the munition of rocks; their bread shall be given them, and their waters shall be sure," Isa. xxxiii. 16; that "God will create upon every dwelling-place of mount Zion, and upon her assemblies a cloud and smoke by day, and the shining of a flaming fire by night; for upon all the glory shall be a defence," Isa. iv. 5. From these, and many other declarations of heaven, the apostle might well be confident that He, who had begun a good work in the Philippians, would perform it until the day of Jesus Christ.

The important article of the saints’ establishment and perseverance in grace, being alloted to my consideration in this Lecture, I have turned you to this verse; because it will soon appear, from a just explication of the words, that this doctrine is really founded upon divine authority.

To guide us into the meaning of the text, and to direct us in its application, it will be proper to take notice of these four things: 1. The work itself, which is here spoken of. 2. The perfection that was to crown it. 3. The apostle’s confidence with respect to that perfection. 4. The common concern and interest of the saints in the whole matter.

(1.) I shall consider the work itself, which was begun in the Philippians.

This is termed a good work, by which we are to understand the work of grace, or the internal, supernatural, and effectuate work of the Spirit of God upon their souls, whereby they were made partakers of his heavenly grace; in consequence whereof, they were renewed, sanctified, or made holy, and thus became new creatures.

That this work was begun in them, may easily be collected from several passages in this epistle; particularly from the seventh verse of this chapter, where the apostle says, they were partakers of his grace; i.e. of the like grace with himself: and this is agreeable to his declaration in the twenty-ninth verse, that unto them it was given, as well as to him, "both to believe on Christ, and to suffer for his sake." Further, when he prays, in the ninth verse, that "their love might abound yet more and more in knowledge, and in all judgment," it is supposed that they were already favoured with some knowledge and some judgment in spiritual things; and that their knowledge did not rest in mere speculation, but it warmed the heart, and kindled a holy flame within: yea, that as their knowledge was not a dead notion, so neither was their love a blind affection; but its motions and actings were under the guidance of an enlightened mind: and, upon the whole of what the apostle had observed, while among them, and heard of them, when absent he concluded that they were the seals of his apostleship and ministry; and, as such, he calls them "his joy and crown," Phil. iv. 1. Hence it appears that the good work of grace was begun in them.
     And since no other work whatever, in which they were especially concerned, either had, or was intended to have, the like abiding duration with the work of grace; and since nothing short of this could have given the like superlative occasion for that abundant thankfulness and joy, which, in the preceding verse, he declares he had, upon every remembrance of them, and their fellowship in the gospel, we must therefore conclude, that the work of true grace, and not the preaching of the gospel, was that good work which the text referred to: and thus I shall constantly understand it. Let us next consider,

(2.) The perfection with which this work was to be crowned.

This is expressed by its being performed until the day of Jesus Christ. By the day of Christ, is here meant the day of his second appearance, when he shall come to judge the quick and the dead. This interpretation agrees with the phrase used by the apostle, in his first epistle to the Thessalonians, chap. v. 23, when he prays, that "they might be preserved blameless unto the coming of our Lord Jesus Christ." The expression in the text running in such terms, must imply a complete protection through all the temptations and dangers, not of life only, but of death itself; and the saints may warrantably expect a final perseverance in grace, till they are brought safe to glory.

By the force of the word in the original, the perfection of the work is likewise signified. The Greek verb which we render perform, might well be translated finish; and when the last conflict with death is over, then shall the saints be immediately made perfect in holiness, and be preserved blameless till the day of Jesus Christ. Nor is it a determinate period, with an exclusion of succeeding duration, that is here intended; but the meaning is, that the good work shall be finished, and, being finished, it shall remain for ever perfect; for, in the day of judgment, the saints shall be openly acknowledged, and pronounced blessed: yea, by some solemn action, they shall then be publicly confirmed in a state of perfect purity and endless bliss. I shall therefore consider,

(3.) The apostle’s confidence, with respect to this perfection.

In this expression, "Being confident of this very thing," we may take notice there are two pronouns, the emphasis whereof is well observed in our translation, the words being rendered, "this very thing." The phrase, as it stands here, points out three things.

1. The certainty of the saints’ final perseverance in grace. This privilege is here spoken of as a matter, the accomplishment whereof may be depended upon. The expression will not admit of the least doubt or suspicion; for it does not leave the case to rest upon a probability, though of the highest degree, but it carries it to the greatest certainty. It is as though be had said, if I can be confident of any thing, I can be confident of this, that where God has begun the good work, he will perform it until the day of Christ.

The grounds upon which his assurance was built, shall be considered hereafter; I shall go on to observe that this phrase points out,

2. The importance of this privilege. The distinctness, earnestness, and fervour, with which the apostle mentions it, are plain indications that it is a matter of importance. Our attention would not have been quickened by this remarkable introduction, had not what follows carried in it an answerable weight and moment.

And there is good reason for the utmost stress to be laid upon the saints’ perseverance in grace; for, of all the privileges which belong to a believer’s state, there is not a greater or one more valuable. It is so important and necessary, that without it all the blessings which could be included in the fellowship of the gospel, would quickly lose their glory; yea, and become as things of nought, in regard of the comfort and complete salvation of the soul. We may likewise take notice that the phrase points out,

3. The importance of the belief of this doctrine, as well as the moment of the doctrine itself. This we may infer, from its connexion with the third and fourth verses, where we read of the apostle’s thankfulness to God upon every remembrance of the Philippians, and of his making request for them with joy. Now, his confidence, that "the good work would be performed to the day of Christ," stands as one reason, both of his thankfulness and of his joy.

Hence we may learn, that unless he had been confident of this very thing, he could not have presented his request and prayer for them with the joy that he here did; nor could there have been that life and cheerfulness in his praise that are here expressed: so that his confidence in this matter, or, in other terms, his firm belief of the doctrine of the saints’ final perseverance, had a special influence, not only upon his comfort and joy, but likewise upon the praise and worship of God.

And the more direct, or the greater the influence which the belief of any doctrine has upon these things, the greater is the importance of such a belief, as must be allowed by all that have any due regard to either.

Having shown the justness of these remarks, I shall proceed to the last thing proposed for the opening the words; and that is, to consider,

(4.) The common concern and interest of the saints in the whole affair, or their common part or lot in the state supposed, and in the privilege asserted in the text. Under this head, we may observe two things:

1. That all the saints have the same good work begun in them, which was begun in the believers of the apostle’s day. This will be evident, if we briefly take a comparative view of the spiritual and gracious attainments of those believers, with the near and just resemblance of the corresponding graces which are wrought in all the saints; e.g. were the believers of old renewed in the spirit of their mind, and blessed with the knowledge of the Redeemer? so are all the saints. Were the principles of the doctrine of Christ in them the foundation of repentance from dead works, and faith towards God? so they are in all his people. Did the Lord open their hearts to believe unto righteousness? this is done for every child of God. Did their faith work by love? Did it purify the heart, raise their affections, and set them on things above? Did it give them victory over the world, and dispose them to follow Christ at all hazards? The same effects do universally attend the faith of all that are truly sanctified. And we may warrantably declare, that the root of the matter is in all them with whom these fruits are found; that they have the faith; which is the fruit of the Spirit, the faith which is of the operation of God. And, upon this foundation, we need not be afraid to assert, that they are partakers, with the Philippians, of the grace of God, as, upon the like foundation, the apostle acknowledges concerning them, that they were partakers of the same grace with him. Again, we may observe,

2. That the apostle had no special ground for his confidence in the case of the Philippians, beyond what he had with respect to all believers. If an attempt should be made to set aside this remark, one of these two things must be advanced, viz. either that the apostle’s confidence was grounded on some particular revelation from God, promising the safety of the Philippians, in which other saints had no concern, like that which had a singular regard to the safety of Paul’s mariners; or else it must be pretended, that his confidence arose from some testimony given of the truth of their graces, which testimony was peculiar to them, and not given of the graces of others. But neither of these suppositions will suit with the language which immediately follows in the next verse, where the apostle says, "Even as it is meet for me to think this of you all." By this passage we are let into the apostle’s method of reasoning in the case, and the force of his argument may be shown after this manner.

He first lays it down as a Scripture principle, or point of divine revelation, that where God has begun the good work, he will carry it on to the day of Christ. He then introduces his good opinion of the Philippians, with the grounds and reasons of it, declaring he accounted them partakers of the grace of God, and esteemed them to be persons in whom the good work was begun; and, from hence, the conclusion was easy and natural, that as God had begun the good work in them, he would surely perform it to the day of Christ; for it shall certainly be thus carried on in all upon whom it is once begun.

Beza observes, that the word, in the original, should here be taken to signify not his affection to them, but his judgment concerning them, and the state they were in. And, in our translation, it is thus rendered. Now, since the tree is known by its fruit, he could not but judge, from the fruits they brought forth, some of which are here specified, that they really were what they professed to be: and, since he had no disorder or irregularity to charge upon any in that church, that was inconsistent with a state of grace, it was but proper and meet for him to think this, or to entertain this good opinion of them all, i.e. to esteem them all as gracious persons. And if, in truth, they were all partakers of the grace of God, he was then confident and sure they should all be preserved unto the coming of Christ; for this shall undoubtedly be the privilege of all that are truly sanctified.

Thus we see that the apostle’s confidence, expressed in the text, was not built on any special revelation, or peculiar testimony, in which none, besides the Philippians, had any concern; but upon the new covenant, with its settlements and promises, as they are published in the everlasting gospel, the benefits whereof are common to the saints in all ages; and upon such evidences of the Philippians’ interest in that covenant, as will universally prove an interest therein, with respect to all in whom the like characteristics are found.

As the text, therefore, was suited to encourage the Philippians, in an holy, humble, and joyful expectation of their being preserved until the day of Christ; so it is equally adapted to promote the like expectation and hope in all true believers, to the end of time.

To sum up the whole: our asserting, from this passage, the doctrine of the saints’ perseverance in grace, is sufficiently justified by a careful attention to the apostle’s method of reasoning; for hereby it is manifest that this was not a privilege peculiar to the Philippians, or that there was nothing particular in their case to be the ground of his confidence concerning their safety. But his arguing upon this principle, in the manner we have shown, proves that he took this to be the doctrine of the Scriptures, applicable to the case of all in whom the good work is begun: and, since he was under the immediate direction of the Spirit of God, in his reasoning, the use that is here made of this point, gives it a fresh confirmation; and the stress he lays upon it, ought to be esteemed as an infallible testimony, that this doctrine is of divine original.

Thus I have given a large exposition of the text, to let you see, that in its most easy, natural, and necessary construction, it lies clear, as a sure foundation of the doctrinal observation, which I shall now raise from it, viz.

That the good work of grace shall he invincibly carried on to perfection in all the saints.

I am aware that my method in opening the words has taken up a pretty deal of your time, but some of it may now be redeemed; for I need not give any further description of the work of grace, nor add any thing more to show that his work is truly begun in all the saints, or that there is the same reason for us to conclude that the good work shall be carried on in all believers, as there was for the apostle’s expectation, that it should be performed in the Philippians. What I have hinted already, in the explication of the text, is, I think, as much as my present business requires me to say upon these heads. And thus my work is contracted, and will lie chiefly in these three things:

1. I shall endeavour to state the point.

2. I shall produce some arguments for the proof of this doctrine.

3. I shall make some reply to the principal objections that are urged against it; and conclude with some directions and practical improvement.

I. I shall endeavour to state the point distinctly and fully.

This is necessary, for the better clearing of this doctrine. What I design here, shall be reduced to three general remarks: I shall not confine myself to a bare naming the heads, but enlarge upon each of them; and hereby I would hope things may be so distinguished and settled, as sufficiently to guard against several of the objections brought by those who oppose this doctrine. And if I should be enabled to do this with some degree of exactness and care; I apprehend it would very much facilitate my work in the remaining part of the design. For the clearer the distinction shall be made to appear, and the stronger the proof shall be of what is now to be laid down, with the more justice and freedom, I may venture to recur to these remarks, as occasion shall hereafter require; especially when I come to discharge the doctrine of the seeming difficulties with which some would endeavour unjustly to load it. I shall therefore observe,

1. That the establishment or perseverance which the Scriptures assert, respects the work of true grace, and that only.

2. It respects the state of believers, but not their names; or it respects the principle of grace, but not its present exercise.

3. That all means necessary for the establishment of this good work, are under the direction of God; and all obstacles which would threaten a disappointment, are subject to his control.

1. The establishment and perfection which is here asserted, respects the work of true grace, and that only.

There are works of another kind, and of a different nature which may decay and come to nothing; but the failure of these can never affect the truth of our doctrine: and the reason is plain, because, though these do generally, more or less, attend the work of grace, yet true grace does not always accompany them. I shall instance particularly in two things:

(1.) In the gifts of the Spirit. By the gifts of the Spirit, I here mean his common operations upon the minds and affections of persons who hear the gospel; which operations, how strong or powerful soever they be, do yet never bring the recipient, or subject thereof, into a truly gracious or holy state. That there is really a distinction to be made between the common gifts and saving graces of the Spirit; or that many of the gifts of the Spirit may be conferred separately from his graces, may be easily shown, from several places of Scripture; particularly from that Mat. vii. 21, where our Lord speaks of some who were endued with the gift of prophecy, with the faith of miracles, and the power of casting out devils, but were never blessed with that grace, which is the fruit of special love, which effectually turns the heart from iniquity, and whose exercise ever meets with our Saviour’s approbation: they had gifts sufficient for the healing the bodily diseases of others, but wanted the grace that was necessary for the curing the spiritual maladies of their own souls.

This distinction may be further supported, from the apostle’s argument, 1 Cor. xiii. 1-4, where he supposes that men might have the highest measures of the gifts of the Spirit, and yet be nothing in point of true grace: they might have such gifts, as to be capable of understanding all mysteries, and all knowledge: they might have such faith, as to be able to remove mountains, and a zeal that would incline them to make the most liberal distributions among the poor, and to die, at last, as martyrs in the cause of religion, and yet be destitute of that charity and love to Christ, and his people, which is one of the essential properties of true grace.

And as this distinction is supposed, in this argument, so it is confirmed by another passage, 2 Cor. xi. 13, where the apostle plainly shows, that there was, in fact, a distribution of gifts wholly separate from works of grace upon the hearts of those that received them: and this to such a degree, that men who were inwardly full of all wickedness, were yet in a capacity of imposing upon churches, upon the saints and people of God themselves: yea, by reason of the abundant furniture they had, as to the gifts of the Spirit, they could pass for the apostles of Christ.

And if such an horrid deceit could be practised, in that pure and enlightened age, no marvel that in these times of degeneracy and darkness, many can transform themselves so far, as to have a name to live, though they are dead. But the apostle tells us, 2 Cor. xi. 15, that their end shall be according to their work. As their works are hypocritical and deceitful, so their end shall be destruction.

Whatever gifts are received without grace, will fail. Their nature is not abiding, neither has God engaged for their continuance: and as these gifts will fail, so the works, which were wrought in the exercise thereof, will fail likewise. And, generally speaking, by one trying dispensation or another, the Lord turns such professors as these upside down; and shows that while they said they were Jews, called themselves his people, and were accounted so by others, still all their profession was a lie; during its whole space, they held the truth in unrighteousness. They were always hypocrites, and no wonder that at last they proved apostates.

Such professors as these our times have brought forth in great abundance. Many, too many, have there been, who through the brightness of their gifts, and the splendour of their conversation, have appeared as stars of the first magnitude; but a little time has discovered them to be no more than falling meteors. However, such dreadful instances as these, frequently as they happen, should never be objected against the truth of our doctrine, which never engages for the continuance of the gifts, or of the common operations of the Spirit, but only maintains the final establishment of true grace. As another work that may fail; I shall instance,

(2.) In the outward and visible state of particular churches. By this, I mean that outward fellowship which professors have one with another, in all the ordinances of the gospel, with the external privileges and advantages belonging thereunto, appointed and ordained of God, for the mutual edification of his people. This may properly be termed a work of God, not only as it is stamped with his authority, but as every thing which relates to the state itself, together with its happy and flourishing condition, depends upon his providence and care. And this is a good work, ever erected with a gracious design.

But here observe, that when the great end for which a church state was founded, in any particular place, is answered in the conversion and salvation of those whose spiritual and eternal advantage was to be promoted thereby, it may then be suffered to fall into decay; yea, by degrees, as the number of the godly decreases, and in proportion as they who, through grace, were enabled to be faithful, are taken away, others, of the like gracious spirit and temper, not rising up in their room, the glory of that state will certainly decline; and many, who were never effectually called, creeping in unawares, the church, at length, having lost its upright members, becomes destitute of its first love, and leaves its first works. Thus, instead of truth, springs up error in doctrine; and, in this sense, there will be a notorious falling from grace, that is, from the doctrines of grace; and, in consequence of this, all purity in worship is gradually destroyed, by increasing corruption, till, at length, loose and licentious practices wholly exterminate that holiness and strictness in conversation, which formerly prevailed.

Hereby God is provoked; and, when his testimonies, admonitions, and warnings have been neglected, slighted, and despised, he comes and removes their candlestick out of its place. Thus a work that was begun in mercy to some, is finally ruined in judgment to others.

But yet, if the case be rightly considered, no argument can justly be taken from hence, with which to oppose the doctrine of the saints’ perseverance: for he that holdeth the seven stars in his right hand, will never suffer the shadow of death to stretch itself over the regions, where the people dwell, till provision is made for their safety. The righteous therefore shall either be taken away from the evil to come, and be lodged in the silent grave; or, by some unexpected turn in providence, they shall be brought nearer the line, where the gospel shines with greater strength and beauty; or if, after all, any trite believer be still left behind, he shall be preserved by the special care of heaven, though he should be as a mourning dove, hid in the clifts of the rock, in the secret places of the stairs: so that however the gifts of the Spirit, or the visible state of particular churches may cease, yet the work of true grace, with which alone our doctrine is concerned, shall never fail. The next remark is,

2. That the continuance, or establishment in grace, which the Scriptures assert, respects the state of believers, but not their frames; or it respects the principle of grace, but not its present exercise.

It is true, a perfection in grace is designed hereafter: the saints shall then be as the "wings of a dove, covered with silver, and her feathers with yellow gold;" their actings shall then be constantly pure and holy, free from all sinful mixture and alloy; no blemish shall spoil the glory, no defect shall mar the beauty of their heavenly worship. But, while they are in this world, they lie among the pots; and, as the word of God does not promise, so neither it does so much as allow the expectation of a total escape from all defilements here. Nay, their own hearts are a constant seat of war, for they have two contending powers within; "They have a law in their members, warring against the law of their minds," and they are sometimes "brought into captivity to the law of sin, which is in their members." They are too often foiled in particular conflicts, and sin too frequently gains a temporary ascendant over grace. Hence arise the daily miscarriages which stain the character of the brightest saints. Hence spring the more gross enormities and open transgressions of some believers, by reason whereof their profession is slurred, their peace broken, their conscience wounded, the paths of religion are reproached, and a stumbling-block thrown in the way of others. Under the remembrance and sense of these things, some go mourning all their days.

Thus Christ, the Leader of his people, and the Captain of their salvation, does sometimes suffer the enemy to take an advantage, that He may have the opportunity of displaying his glory, in recovering it again at his own pleasure, to the greater confusion and overthrow of his and his people’s adversaries. But still, in tile midst of all the changes, to which the present condition of the saints is liable, there are two things belonging to their state, which shall never fail.

(1.) The saints’ relation to God shall never cease.

The peculiar relation they stand in to God, is that of children to a Father; and such are the glories of this relation, that it is founded upon the new covenant, and the Mediator’s perfect atonement. From thence results the security of their standing in his grace, as well as their first access into it; for though their iniquities, which are daily repeated, highly deserve that this relation should be dissolved, yet this judgment shall be continually prevented, through the atoning virtue of the Redeemer’s blood. Thus much is intimated, when the apostle shows, that God’s resolution to take his people into a new and peculiar relation to himself, is executed through the exercise of his pardoning mercy, Heb. viii. 10, 12, for this being settled as the constant method of his dispensing the grace of adoption, it teaches us that justification and adoption are both founded in the blood of Christ, and inseparably connected one with the other. And, since these blessings are inseparable, it follows, that the same promises which assure us that the justification of the saints shall be complete and perpetual, do likewise assure us, that their adoption shall be uninterrupted and eternal. And when God says, "I will be merciful to their unrighteousness, and their sins and iniquities wilt I remember no more," Heb. viii. 10,12, it is constructively the same as if he had, said, I will always be their God, and they shall always be my people; i.e. the relation shall continue, they shall be my sons and my daughters, and that for ever.

It must be allowed, indeed, that the children of God, by their frowardness and remissness in their walk, may provoke him to deny them the light of his countenance. He may bide his face for a time, or he may frown and make them sensible of his fatherly displeasure, yet the relation shall never be extinct. God may chastise and correct his children; his compassion and love will engage him to do so; but he will never discard, or cast them out of his family. The passage we meet with in our Saviour’s conference with the Jews, if taken as a standing maxim, is a sufficient proof of this. The Son abideth ever. The antithesis in the verse directs us in the explication, and shows that the words are applicable to the case before us, as well as to the purpose for which our Lord produced them, John viii. 35. "The servant abideth not in the house for ever;" no: upon any great offence, or for repeated misdemeanors, he is dismissed, turned out of doors, and the relation dissolved; but there is one sort of treatment for servants, and another for children. Wise and tender parents will wait long, and try all methods, to gain upon their children, and win them over unto that subjection and obedience which is their duty: and will not the Lord, who is infinite in his grace and love, exercise the greatest forbearance with his children? Since it is in his power, may it not be expected that he will melt them down, turn them from their evil ways, and effectually draw them with his love? Does not his promise to heal their backslidings suppose that he will take away their iniquity, through the blood of the covenant, and receive them graciously? Hos. xiv. 2, 4. Does not his promise of "putting his laws into their mind, and of writing them in their hearts," Heb. viii. 10, engage that he will make them to know wisdom in the hidden part, and teach them to walk humbly with their God? And is not their adoption constantly accompanied with regeneration, that, by virtue of their new nature, they may be fitted for holy walking? Besides, the design of their adoption is, that it should be "to the praise of the glory of his grace," Eph. i. 5, 6, which it cannot be, unless it be perpetual. It can never be pretended therefore, without a flat contradiction to Scripture, that any who have been once adopted into the number of the children of God, may afterward fall, so as to become the children of the devil.

(2.) The vital principle of grace in the saints shall never fail.

This principle which is infused at the instant of their regeneration, shall continue and abide in them for ever. The spiritual life is, in some respects, like the natural, both are liable to many indispositions, sicknesses and faintings: and, as in a swooning fit, for a time, all natural sense and motion may be gone, and yet the life remain, so the operations of grace may be interrupted, and, through the violence of temptation, the strength of corruption, or some spiritual decay, the actings of grace may be suspended, yet the principle of spiritual life does still continue.

Under all witherings of true believers, the seed of God remains in them; and his anointing does still abide, otherwise the promise would fail, Prov. xii. 3, in which it is engaged that the root of the righteous shall not be moved. Their bloom may be sometimes blighted, or their fruit blown off; and their branches may be tossed with tempests, but their root shall not be moved; no, not through any means, not upon any occasion, nor by any adversary whatever; and this because it is the Lord who says, "I will keep it, I will water it every moment," Isa. xxvii. 8. And, from the authority of such declarations of the word, we may venture positively to assert, that none who have had the principle did ever lose it. Peter’s faith, though it failed as to its exercise, did yet continue as to its principle, which immediately revived, through the assistance that came with his Saviour’s look. It would be wholly inconsistent with the success and prevalency of the Redeemer’s intercession, to imagine that the apostle’s grace was totally lost, after his Lord had prayed that his faith should not fail; and Christ’s intercession, which is still carried on in heaven, is a firm security for the preservation of the spiritual life of all believers. For wise and holy ends, indeed, he may suffer them to fall, to the breaking of their bones, that they may learn to be humble and watchful; but the vital principle of grace shall never be extinguished; for their life, in the fountain and original of it, "is hid with Christ in God," Col. iii. 3, where it is kept safe, out of the reach of the venomous darts of all its deadly enemies. This leads us to the last remark, which is,

8. That all means necessary for the accomplishing this good work, are under the direction of God, and all possible intervening events, which would threaten a disappointment, are subject to his control. The means necessary for the perfecting this work are either external or internal.

(1.) External. Among these are included the ordinances of the gospel; such as the word, sacraments, and prayer, which, with all the circumstances that relate both to their administration, and the saints’ attendance upon them, are under the divine direction. And as the Shepherd of Israel knows where "he feedeth, where he maketh his flock to rest at noon," so he will take care that none of his "shall turn aside by the flocks of his companions." Again, he knows what stated and frequent attendances on the means of grace are necessary for his people’s growth; and he can save them from all confinement, that would bar their approach to his sanctuary, and deliver them from those allurements and snares that would detain them from duty, or divert them from the paths of holiness: and he will watch that nothing of this kind shall prejudice their establishment, or hinder their final perseverance in grace. Further, he knows how long a standing in the school of Christ, on earth, is necessary to fit and prepare for his immediate and glorious presence in heaven; and he will give his children a due time, that they may have a proportional space to go through that course of instruction and new obedience, that variety of temptation and experience, which is proper for their greater proficiency and edification now, and their complete perfection in knowledge and grace at last.

But, besides these, there are means of another nature, absolutely necessary for the carrying on the work; and these are,

(2.) Internal and spiritual; such as the repeated actings of faith and repentance, of hope and love, fresh hungering and thirsting after righteousness, a renewed delighting in God, with a resolved adherence to him, and a fixed dependence upon him. These likewise, with the various inducements, incitements, and helps needful thereunto, are all under the care of Him, who has begun the good work, and is determined to bring it to perfection. Accordingly he blesses his people with further anointings of the Holy One; "He giveth power to the faint; and to them that have no might, he increaseth strength," Isa. xl. 29. A bountiful "God will supply all their need," Phil. iv. 19, and give them all things pertaining to a life of godliness, and withhold no good thing, whether it be food, correction, or healing, from those, who, being once brought into a state of grace, are thus enabled to walk uprightly, Psal. lxxxiv. 11. When their souls cleave to dust, he will quicken them; and, after all their languishing in grace, he will "make them revive as the corn, and grow as the vine, till their scent shall be as the wine of Lebanon," Hos. xiv. 7.

And as all means are under his direction, so all obstacles are subject to his control.

Nothing of this kind can possibly occur, but it must arise either from the devil, world, or flesh. These are, indeed, potent and subtle enemies; yet, however they may combine and unite their force, they shall never be able to compass the ruin of the saints, or hinder their complete salvation. As to the devil, he is an enemy in chains, Jude ver. 6, his power is limited; and "the God of peace shall bruise him under their feet," Rom. xvi. 20. As to the world, when Christ gave himself for the sins of his people, it was with a design that they might be "delivered from this present evil world," Gal. i. 4; and, though they are not taken out of the world immediately after their conversion, yet our Lord has prayed, that they may be "kept from the evil," John xvii. 15. As to their corruptions, the most dangerous of all their enemies, these shall be subdued, and no sin suffered to have "the dominion over them," Rom. vi. 14. But they shall, at last, be called "the holy people, the redeemed of the Lord, sought out, a city not forsaken," Isa. lxii. 12. He that is their sun to direct, will be their shield to defend them, Psal. lxxxiv. 12. He will "keep them night and day, lest any hurt them," Isa. xxvii. 8. "No weapon formed against them shall ever prosper?," Isa. liv. 17, for God will fulfill in them "all the good pleasure of his goodness, and the work of faith with power, that the name of the Lord Jesus Christ may be glorified in them, and they in him," 2 Thess. i. 11, 12, and this notwithstanding their unworthiness, and hell-deservings, according to the grace of our God, and the Lord Jesus Christ; for though he may take vengeance of their inventions, yet a covenant God will forgive their sins, Psal. xcix. 8.

Now, from this state of the case, we may learn what is contained in this doctrine, and what is not. Let us take a summary view of the foregoing remarks, and we may clearly see these two things:

1. This doctrine does not assert that men, who were never truly sanctified, may not lose the gifts, the convictions, and illuminations wrought in them by the common operations of the Spirit of God. It never asserts, that the seeming goodness of men void of grace, may not be like the morning cloud, or the early dew, which soon passeth away; or that the shows of religion, by which the splendid profession of hypocrites is supported for a time, may not fail, after all, and come to nothing: nor does it assert, that persons, who have only a speculative and notional knowledge of the truths of the gospel, may not change their opinion, and fall from the doctrines of grace; nor that visible churches, as such considered, may not lose their first love, and depart from their first works; nor that the children of God themselves may not possibly fall into some open acts of sin, and be guilty of such partial backsliding, as call for the deepest humiliation, and the most bitter lamentation. But then,

2. This doctrine does maintain, that such as really have a good work begun in them, shall never fall from their spiritual and peculiar relation to God; they shall never lose the vital principle of grace, nor sink again into a state of corruption and condemnation: but these shall be carried on in the paths of holiness; they shall either be wholly preserved from remarkable and scandalous falls, or be recovered, and set upon their feet again. They shall be restored, healed, revived, and finally kept, through faith, unto salvation; and this shall be accomplished by the mighty power of that God, who has all succour, relief; and assistance, at his command, and all possible circumstances under his control.

This is the light in which, I apprehend, this doctrine is set in the word of God, wherein it is fully revealed and confirmed by passages almost innumerable. I shall now proceed to the next general head of discourse; under which,

II. I shall produce some arguments for the proof of this doctrine.

I have hinted already that the apostle’s method of reasoning shows this to be the doctrine of the Scriptures. I shall here add, as a General Proof, that in them it is taught with such clearness and plainness, that he may run that reads. And it is worth our observing how much the Scriptures abound with it, how frequently it is introduced, upon how many, and what different occasions it is used, and with what a variety of expression it is there set forth. Sometimes it is asserted in a way of positive affirmation, and in a style divested of all metaphor: as where Christ says, "He that believeth shall be saved," Mark xvi. 16, and "whosoever believeth in me shall never die," John xi. 26. Sometimes it is expressed in a figurative symbolical manner: thus, "the path of the just shall be as the shining light, which shineth more and more unto the perfect day," Prov. iv. 18. "The righteous shall hold on his way; and he that hath clean hands shall wax stronger and stronger," Job xvii. 9. Sometimes it is signified by the guard that is set over the righteous: thus we read, that "upon all the glory shall be a defence," Isa. iv. 5, and "there shall no evil happen to the just," Prov. xli. 21. Surely, then, they shall not be left to a final apostasy, the worst and sorest evil that could befall them. At other times, this doctrine is referred to, as the ground of the holy and humble confidence of the saints, and plainly supposed as the foundation of their comfortable hope, their raised expectation, and earnest prayers. Hence arose such conclusions and consequent petitions as these "The Lord will perfect that which concerneth me: thy mercy, O Lord, endureth for ever; forsake not the works of thine own hand," Psal. cxxxviii. 8. "Thou shalt guide me with thy counsel, and afterwards receive me to glory," Psal. lxxiii. 24.

Here I might quote many passages out of the New Testament, in which prayers are offered up for the establishment of the saints; and these prayers of the inspired writers, which are recorded and delivered down as matter of instruction to others, were indited and directed by that infinity blessed and glorious Spirit, who "searcheth all things, even the deep things of God:" they must certainly therefore be framed and formed in an entire correspondence to the purpose and decrees of God, and in an exact consonancy with what he has promised in the covenant of grace.

These petitions, then, are so far from being an objection against this doctrine, as some would imagine, that they are really a strong argument for it; for since the apostles, while under the immediate guidance of the Spirit, could pray for nothing but what was agreeable to the purpose of God; and yet they did, even at that time, as appears from their epistles, pray for the establishment of the saints; it follows, that their establishment is a thing agreeable to the divine counsel. And since these petitions stand clear of those expressions of submission which attended their prayers, when events were to them uncertain, the holy fervour and confidence with which they are presented, afford a good proof that the apostles knew what they prayed for herein to be really agreeable to the purpose of God, and consequently that God had declared and promised this blessing in the covenant of grace.

As to the pretence, that such an assurance of the saints’ establishment would have rendered their prayers needless, or that it would have been impertinent in them to have prayed for that which God had promised and assured them he would give; this can no more affect the prayers of the apostles, than it would affect the prayer of David, who was a more proper judge of the fitness of a request to be offered to God, than any among us can pretend to be; and yet we find he pleaded for the very thing which God had assured him should come to pass: "Now, O Lord God, the word which thou hast spoken concerning thy servant, and concerning his house, establish it for ever, and do as thou hast said," 2 Sam. vii. 25.

In his example, then, we have an instance to prove that the saints’ assurance of God’s intention to confer a blessing upon them, did not make them think their prayers were needless, and would be impertinent; and that this assurance, instead of making them remiss and negligent in their duty, as some have suggested, will be one of the most powerful means of giving vigour and life to their supplications. This is also evident from that expression of David, where he says, "For thou, O Lord of Hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house, therefore hath thy servant found in his heart to pray this prayer unto thee," 2 Sam. vii. 27, and so he goes on in the following verses, still pointing to the promise upon which his hope was raised, as the special reason and motive, by which his importunity in prayer was quickened.

And since the way of the Lord with his servants is one, in teaching them to regulate their prayers by his declarations of mercy, why may we not conclude, that the inspired prayers of the apostles were founded on a divine revelation and promise, as well as these prayers of David? We may be sure at least that no impropriety in presenting requests upon such a foundation, call ever be any just objection against it.

And should this be admitted, yet it will not follow, as some would suggest, that then, from the saints’ prayers for daily protection and preservation from sin, it might be inferred, that God had promised them an absolute security from all transgression.

This is not a parallel case; for there is a vast difference between the inspired prayers of the apostles, and the weak supplications of those who have received the gifts and graces of the Spirit, in a much lower degree, and who, at best, share in his assistance, in a very imperfect measure, even such as leaves them subject to many failures in their prayers, as well as in any other part of their conduct.

We may also observe, that the daily petitions of the saints for protection from sin, are grounded upon general promises and declarations in the word, that "sin shall not have dominion over them," Rom. vi. 14, that "the Lord knows how to deliver the godly out of temptation," 2 Pet. ii. 9, and that "God, who is faithful, will not suffer them to be tempted above that they are able, but will, with the temptation, also make a way to escape, that they may be able to bear it," 1 Cor. x. 13. And all these prayers of the saints, put up in faith and hope, shall be answered, either in kind, or in value; either they shall have, in particular instances, the protection they ask, and be preserved from committing the transgression, against which they pray, or the sin shall be pardoned through the Redeemer’s blood, and they recovered from it with greater advantage, their strength being renewed, and their experience of his grace enlarged.

But if a final perseverance should not be granted, then all their prayers would be lost; and not theirs only, but the prayers of the inspired writers on their behalf; for, should they miss of this favour, no after blessing could be found to countervail the loss, which, by a final apostasy, they must sustain. But this shall never be the case of any of the saints; for the way of the Lord, which has been kindness and mercy in promising salvation, shall likewise be faithfulness and truth, Psal. xxv. 10, in the performance of it.

SERMON II.

Philippians i. 6.

Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jesus Christ.

After I had explained the words of the text, in the former discourse, I raised this doctrinal observation,

That the good work of grace shall be invincibly carried on to perfection in all the saints.

I then stated the point, and gave a general proof of it, by observing how frequently this doctrine is mentioned in Scripture. I shall proceed now to consider some particular arguments to support it. The chief I shall insist upon shall be drawn from the following heads. 1. The immutability of the purpose and promise of God. 2. The Redeemer’s care over his people, with his peculiar relation unto, and union with them. 3. The constant residence and inhabitation of the Holy Ghost in the souls of believers.

1st. I shall consider the immutability of the purpose and promise of God, as one argument for the proof of this doctrine.

The harmonious agreement which there is between these two, makes it needless here to speak to them apart; for as the promise is a declaration of the counsel of God, so a declaration of his counsel in this matter is equivalent to a promise. And if, for brevity sake, I should, under this head, wave the distinction, and consider them together; or if I should promiscuously call one by the name of the other, it will not, I think, in the least affect the argument.

That I may still contract the more, I shall presume upon some things which lie as the foundation of our reasoning; but shall be careful herein not to exceed what, I apprehend, would be allowed by those of the contrary scheme. The things then which I take for granted are these; namely, that the declarations of grace, made in the word of God, are to be the only rule of our faith, and the just and adequate foundation of our hope in all matters that respect the welfare of the saints in time, and to eternity. Further,

I presume it will be allowed, that there are many promises in the word of God which relate to the saints’ perseverance in grace, and that these promises shall be made good, according to the meaning and design of Him that gave them. As to the present argument, therefore, the proof of our doctrine depends upon a right interpretation, and due application of the promises; and this shows it to be my proper business, under this head, to make out these two propositions: 1. That final perseverance is promised in the word of God. 2. That the promises wherein this is contained, are applicable to all believers.

1. Final perseverance is promised in the word of God. If we look into the promises, we shall quickly find, that among other articles of spiritual blessings, this privilege of the saints’ perseverance is one really comprehended and ascertained. For an instance hereof, I shall name the text where the apostle declares that, "The Lord hath said, I shall never leave thee, nor forsake thee," Heb. xiii. 5. That we may interpret these words in a consistence with their context, and with other parts of divine revelation, as well as with the special design for which they are quoted and used by the apostle, it will be proper to observe, in some instances, what is not included in them, and then declare more directly what their meaning must be.

We may be confident, these words would never mean, that, through the presence of God with his people, they should have an exemption from all straits and difficulties in the world, or from inward temptations, any more than outward; nor that they should be absolutely preserved from sinning, any more than from being tempted to sin. Such a construction is peremptorily forbidden, by several expressions in the context, which shows, that, among those who had an interest in the promise, some "were in bonds, and did suffer adversity," while others who enjoyed an outward prosperity, were tempted to "covetousness in their conversation" and it would be a weakness to imagine, that in the midst of these many temptations, they did wholly escape all inward defilement. The words therefore could never be intended to engage for a present exemption from such evils as these.

Their meaning then must be, that the saints should never be wholly deserted, nor utterly abandoned by the Lord. His promise "never to forsake them," must be supposed to signify, that he would be ever with them as their covenanted God and Father, through his Son; that he would ever appear in his own way, on their behalf, and exert himself in his all-sufficiency, according to his infinite wisdom, power, and love, to support and comfort them in their afflictions, to relieve them under their temptations, or to revive and restore them after they bad fallen. It means, that though they might not always have him in their sight, yet he would be ever with them, by his gracious and his holy presence, to prevent their total apostasy, and to secure their final perseverance in grace, till they are brought safe to glory.

And this explication is entirely agreeable to many other passages in Scripture; particularly to those words of the apostle, where he expressly asserts, "that the Lord shall establish his people, and keep them from evil," 2 Thess. iii. 3. And again, to what he says in another place, where, after he prays for the Thessalonians, that "their whole spirit, soul, and body, be preserved blameless unto the coming of Christ," he presently adds, "faithful is he that calleth you, who also will do it," 1 Thess. v. 23, 24. And this infallible declaration being immediately subjoined, the apostle’s petition is thereby advanced beyond all contradiction, into the full significancy of an heavenly promise.
     Thus you see a final perseverance in grace is fully comprehended and ascertained in the promise and purpose of God; and it is needless here to produce any further proof of this kind; only, before I quit this head, I am obliged to observe, as to the passages last quoted from the epistles to the Thessalonians, that though they come up fully to our present purpose, yet they will not bear such a construction as would make them prove too much. This, indeed, has been the pretense of some, who tell us, that either they must promise an absolute freedom from all evil in this present state, or they cannot be taken absolutely to promise an escape from any evil at all. Thus some, by stretching the meaning of these texts too far, have attempted to weaken their force, that they might not stand in such a fit condition for the defence of our doctrine, as their just explication would fairly leave them. But the guard with which the words are surrounded in their respective contexts, is abundantly sufficient to overrule the extravagance of such a wild construction; and our argument remains after all, in its full strength, to answer the purpose for which it is produced: for, in one of the places, the apostle desires the prayers of the Thessalonians for his own deliverance from outward troubles; and in the other he presents his prayers for them, that they may be wholly sanctified. These passages are a good clue to lead us into the true meaning of these promises, and do unanswerably determine their sense to be this, viz. That though the Lord may suffer his children to be in trouble, as the apostle himself then was; or though he may leave them to fall into sin, as will be frequently the case, while they are sanctified but in part, yet he will infallibly keep them safe from all such evils, as would prevent their progress to a final perfection in holiness, or bar their appealing at last without blame before him in love. I come now to the second proposition advanced, which is that,

2. These promises are applicable to all believers. This will be evident, if we consider that every true believer answers the characters by which the word describes the persons to whom these promises do belong, and for whose salvation the promises do engage. For instance: are they described by their trusting in God, as where the Psalmist says, "They that trust in the Lord shall be as mount Zion, which cannot be removed, but abideth for ever?" Psal. cxxv. 1. This part of the character is ever found with true believers: it is an essential property of faith, to be trusting in the Lord. Faith teaches, directs, and, so far as it prevails, it enables the soul of a believer to trust God in the way of his covenant. He trusts God with all his concerns, whether relating to soul or body: he trusts in him for all the blessings and benefits which he has promised to give, through his Son, that his people may be safe, easy, and comfortable here, as well as happy, blessed, and glorious hereafter: and where there is no trusting in God, there is no faith.

Again, are the heirs of the promise described by their humility, as where it is said, "the Lord giveth grace unto the humble?" James iv. 6. As to this, there can be no more certain evidence of true humility, than a man’s quitting his own righteousness, his renouncing all confidence in the flesh, and truly submitting himself to be saved entirely and only by the righteousness of Christ, and the strength of his Redeemer. Nor can there be a more manifest proof of true humility, than a believer’s deliberate, resolved, and cheerful resignation of himself to the command, conduct, and disposal of his heavenly Lord and Master.

Once more; are the heirs of the promise described by their affection and love to Christ; as where the apostle says, "Grace be with all them that love our Lord Jesus Christ in sincerity?" Eph. vi. 24. What clearer proof can there be of an hearty affection to the dear Redeemer, than a person’s sacrificing his most beloved lust and corruption, and his suffering the loss of those things, which are dearest to the flesh, that he may win Christ, and be found faithful in his adherence to him?

And are not all these things wrought by the Spirit in the heart of every believer? Do they not, in fact, enter the character of all the saints? We may therefore justly infer, that the saints are all interested in the promises which engage for a final perseverance, and consequently they shall be as mount Sion, which cannot be removed.

And, since this must be understood of a continuance in a state of grace, we may learn, from hence, that all the cautions and threatenings, all the commands and exhortations in Scripture, which have any reference to persons "continuing in the faith, or their holding the beginning of their confidence steadfast to the end," should never be so interpreted, as to clash with these, and the like clear and full declarations of the word. But this is evidently done, when those cautions and exhortations are pretended to be so many pregnant evidences, that a true believer may fall from a state of grace; or when they are reckoned plain indications, that God hath made no absolute decree, or promise, that he shall not do so.

However, it may be a happy means of preserving us from the bad influence of such a mistaken interpretation, if we carefully observe how much the Scriptures abound with promises of this kind, as I have shown in my former discourse, under the general proof of the point. But, for the further confirmation of the argument, which has now been insisted upon, I shall here add a few remarks concerning the promises of salvation made to believers.

(1.) The salvation which is promised, must be meant of an eternal salvation. Accordingly when Christ says, "He that believeth in me, shall never die," John xi. 26, and "he that believeth, shall he saved," Mark xvi. 16, the meaning is, such shall be blessed with eternal life, with eternal salvation.

(2.) These promises are made to believers as such. They respect not the strength or the high degree of faith, but the truth of it; and are therefore applicable to persons upon their first entrance into a state of grace. The denomination of the persons to whom they belong, is founded on that change of state, and on those vital actings of the new creature, which are common to all who are born again. He that has been quickened and enabled to perform those essential actings of faith, which relate to the receiving Christ as the Lord his righteousness and strength, is truly a believer, and, in this sense, as much a believer, as he who has had a further growth in grace; and consequently they that are weak in faith, have the same interest in the promise, as they that are strong.

(3.) These promises comprehend an inseparable connexion between true faith and eternal salvation. This must be granted or the absolute truth of the proposition, in which the promise is contained, must be denied. If the possibility of a believer’s missing of salvation must be allowed, the absolute-the truth of the promise will be destroyed; for it might then be said, He that believeth may not be saved. And were it certain that any believers would, in fact, fall from grace, and perish at last, it might be indifferently affirmed, with equal truth, some believers shall be saved, and some shall not. The construction that might then be put upon the proclamation of grace, and grant of salvation made to believers in the promise, would amount to little more than this: He that believeth may he saved. The matter would thus rest on probability only; and what does so, may never come to pass. Thus, according to the scheme which pleads for a possibility of falling from grace, the salvation of believers is reduced to an uncertainty at least. But this is what the style of several of the promises will by no means admit of; which runs thus: "He that believeth shall not come into condemnation," John v. 24. "He shall not be confounded." 1 Pet. ii. 6. "He shall not be ashamed." Rom. ix. 33. No such interpretation of the promises as that scheme requires, can suit with the language, of Scripture in this affair, or support the certainty of those glorious declarations, which tell us, that they who believe are "passed from death unto life," John v. 24, that "he that hath the Son hath life," 1 John V. 12, yea, "he that believeth on the Son, hath everlasting life," John iii. 36, "and these things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life." 1 John v. 13. It follows, that,

(4.) These promises of salvation must be understood to give an assurance of the believer’s final perseverance.

Just as when God promised Abraham, Gen. xvii. 8, that his seed should inherit the land of Canaan, he did there by engage to give Abraham a seed, to raise up his posterity, and protect them through all surrounding dangers, till they were put into the possession of the promised land. In like manner, by God’s promising salvation to believers, he engages for every thing necessary to its being obtained; and a final perseverance in grace, being, as all allow, indispensably necessary thereunto, his promise of salvation must be construed to carry in it an inviolable engagement for that in particular.

Let these considerations be duly weighed, and it will appear to be wrong in any to make the believer’s continuing in faith, such a condition of his salvation, as shall render this a matter of suspense, or his falling from grace, a thing that is possible: the solemn engagements of the Lord himself being an infallible security for the one, and an immovable guard against the other.

Hence it appears, that believers have good reason to remain unshaken in their holy confidence; that when God has once put his covenant fear into the hearts of any, such shall not be suffered to depart from him, Jer. xxxii. 40, no, but he who has infused the principle of grace, will preserve it, cause it to spring, and make it thrive; for he has promised "to be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon," Hos. xiv. 5.

Nor should we suffer these, or the like promises, to be wrested out of our hands, nor our souls to be deprived of the comfort of them, though it should be suggested that those words did respect a national blessing, since their particular and special application to the case of every believer is warranted by our Lord himself; where he says, "For whosoever hath, to him shall be given, and he shall have more abundance," Mat. xiii. 12; as likewise by the professed declaration of the design of his coming, which was not on1y that his people "might have life, but that they might have it more abundantly," John x. 10.

And, through a becoming faith in the immutability and certainty of these and many other promises and declarations of the word, we may be assured, that no true believer ever did, or ever shall, fall from a state of grace; but, in what happy soul soever the good work is once begun, it shall be carried on and completed.

As a further proof of this, let us proceed to another head of argument, proposed to be insisted upon: namely,

2dly. The Redeemer’s care over his people, together with his peculiar relation unto, and union with them. I shall consider this head distinctly under two branches; and shall take notice,

1. Of Christ’s care over his people. We may observe, that several of the titles given to the Mediator, are such as denote a charge or thrust committed to him; as where he is termed "God’s servant," Isa. xlii. 1, "the messenger of the covenant," Mal. iii. 1, "the apostle and high-priest of our profession," Heb. iii. 1, &c. When our Lord was upon earth, he constantly acknowledged that he acted as Mediator, by commission from his Father; that he "came down from heaven, not to do his own will, but the will of him that sent him," John vi. 38. Now, the purport of his commission is summed up by himself, when he says, "This is the Father’s will, which hath sent me; that of all which he hath given me, I should lose nothing, but should raise it up again at the last day," John vi. 39. That his people might have the comfort of knowing that their salvation was included in his charge, when he repeats the declaration in the next verse, he varies his terms, saying, "This is the will of him that sent me, that every one that seeth the Son and believeth on him, may have everlasting life," ver. 40, i.e., may certainly have it. This was the design of the trust committed to him.

But for this, even for the whole of it, did he engage, when he said, "I will raise him up at the last day," ver. 40. And his positive engagement for that event must imply an engagement for his people’s final perseverance in grace; this being of such absolute necessity, that without it they could not be raised to life everlasting. Now, we may strongly argue, from our Saviour’s faithfulness, that as he will never suffer any to pluck his people out of his hand, so neither will he suffer them to fall out of it, through any folly or madness of their own. He has expressly said, concerning his sheep, "I give ‘into them eternal life, and they shall never perish; neither shall any pluck them out of my hand," John x. 28. After this, should it ever happen that any of his flock did perish, it would equally slur the glory of his word, whether their destruction was effected by an open enemy, or by something in themselves. Besides, it was their proneness to wander from God, that was one special reason of the Father’s appointing, and of Christ’s undertaking the office of a shepherd to watch over them. And if, after all his special and his solemn engagements for their safety, they should any of them perish at last, then the honour of his office, and the glory of his faithfulness must fall to the ground. But this, we are sure, can never be.

This text, then, does strongly conclude for the doctrine of the saints’ perseverance; and this will appear more fully still, if we observe, that the words must be understood to respect the safety of Christ’s sheep, in their passage through this wilderness; for it would by no means suit with the perfection and glory of heaven to apply the declaration in the latter part of the verse, "Neither shall any pluck them out of my hand," to the saints in that state, as some would have it. Since no unclean thing can so much as enter into the New Jerusalem, we may be confident no daring adversary can ever appear there to make so bold an attempt. This shows that all propriety of interpretation would he lost, should Christ’s promise to blast all attempts for his people’s ruin, be understood to relate to those upper regions, in which no such attempts can possibly be made.

We may further observe, that though, in the beginning of the verse, Christ speaks of his giving his sheep eternal life; yet even this expression will be of no service to determine, as the same persons will have it, that the security there promised must be deferred till the saints shall come to the uninterrupted felicity of the world above. For this passage may be understood of Christ’s effectually calling his people into a state of grace, and of his bringing them into the real enjoyment of communion with God; and thus of his giving them the beginning of eternal life, even in this world. Such an explication would be very agreeable to matters of fact, and consonant to other places, where it is said, "He that believeth on the Son, hath everlasting life" and then all pretense for understanding the safety promised in the text, to relate principally to the heavenly state, would be wholly precluded. But granting the phrase should here be understood of the future blessedness, it will then show us what shall certainly be the result and issue of our Saviour’s present care over his flock, but will still be far from suggesting that his sheep must first be received into glory, before they shall share in his protection.

Thus you see, that notwithstanding all the endeavors of some to bear down the testimony of this scripture, yet, upon a fair construction and due consideration of it, we might venture the proof of our doctrine to rest upon its single evidence.

2. I shall next take notice of Christ’s relation to the saints, and his union with them.

Each of these particulars would bear a distinct consideration; but, since the blessings themselves are inseparable, I shall blend them together under this head, and briefly show in what light these things are set in the word of God, and what deductions pertinent to our present subject may be drawn from them.

There are many images made use of in Scripture, by which the nearness of this relation, and the strictness of this union are represented. The places in which they are contained, are abundantly known: such, for instance, as these, where it is said, for the comfort and encouragement of the church, that "her Maker is her Husband," Isa. liv. 5. "her Saviour is her Head," Eph. v.23. And this not in a political sense, merely as a prince is the head of his subjects, but in allusion to the natural sense of the word. Accordingly believers are expressly termed the "members of Christ’s body, of his flesh, and of his bones," verse 30. Again, he is said to be "the vine, they the branches," John xv. 5.

From such passages and comparisons as these, I apprehend, we may justly infer that there cannot be a stricter union between any two things in the world, than there is between Christ and his people: further, that this union respects every particular believer. And in consequence hereof, he has such a communion with Christ, as will infallibly secure his standing in grace. All the saints having communion with Christ in his death, their iniquities, by which the presence of God, and the renewed supplies and succours of his grace are forfeited, shall be pardoned. He being wounded for their transgressions, and the chastisement of their peace being laid upon him, by his stripes they are and shall be healed. Through the virtue of his death, then, all the blessings of the covenant are properly constituted and confirmed to be the sure mercies of David. Again, having communion with him in his life, he, who is their Head of righteousness, is also their Head of vital influence, from whom strength is derived, according to his effectual working in every part of his mystical body; and this communication shall be according to the measure that is best suited to answer every design intended by their present establishment and final salvation.

Nothing short of the believer’s expectation and assured hope of this salvation at last, can be a proper return for some of Christ’s last breathings; when he said to his disciples, for the encouragement and comfort of all his people, "Because I live, ye shall live also," John xiv. 19. Which words are a just foundation, whereupon to build an assurance that believers can no more fall from their relation to Christ, and that state of grace into which he has called them; than Christ himself can be plucked out of his throne, or fall from his glory.

Some, indeed, would insinuate, that though his people shall never perish, through any defect on his part, for he will be faithful to them while they abide faithful to him; yet believers, being not natural, but mystical members, may therefore cut off themselves, and so perish. But to this, and all suggestions of the like kind, I think a just and full reply may be given from the truths we have now advanced; for Christ’s headship is not an empty title; nor are his relations mere insignificant names, but these are eminently filled up with that divine affection, tenderness, and compassion, which infinitely transcends the highest degree of love and pity that can be found with the nearest and dearest relations in the world. We may therefore conclude, that a woman, yea, that the most tender and affectionate among women, may sooner forget her sucking child, and, through want of compassion to the fruit of her body, neglect either the food or medicines necessary for its nourishment and preservation, than Christ can forget or forsake any of his members, Isa. xlix. 15. There can be no room to doubt but he will be ever mindful of them, to uphold and establish them, "forgiving all their iniquities, and healing all their diseases," Psal. ciii. 3.

Were we to consider Christ as a Shepherd only, we might, from thence, infer the perpetual security and eternal safety of all his people; for, should his sheep fall as the prey of wolves, or as the spoil of robbers, or should they perish through a spreading scab, or their own wanderings, the damage and loss would be still the same. We may be confident, therefore, not a sheep of his shall perish by one of these means, more than by another.

But, when we consider the nearness of believers to Christ, as they are his mystical body, and thus the beloved parts of himself, we have then the strongest assurance possible that they shall ever be preserved; for what man, in his right mind, did ever yet hate his own flesh, or suffer the meanest part of himself to mortify and perish, when it was in his power to prevent it? We may be sure then, Christ will never suffer any of the saints to fall finally or totally, while their union with him does remain. And that this shall continue ever, is plain from the resemblance which it bears to the eternal union between his Father and himself; which resemblance is supposed and referred to by Christ, when praying for his people, he says, "That they all may be one, as thou, Father, art in me, and I in thee;" and again, "that they may be one, even as we are; I in them, and thou in me," John xvii. 21, 22. And this resemblance lies particularly in the perpetual and endless duration of the union. This everlasting union between Christ and his people, stands then as a firm and constant support of the invincible perseverance of all the saints.

There is one argument more, which remains to be considered; and that is taken from,

3dly, The inhabitation and constant residence of the Spirit of God in the souls of believers.

That the Spirit of God is given to every believer, may be proved from those words of the apostle, "If any man have not the Spirit of Christ, he is none of his," Rom. vili. 9. All true disciples of Christ partake not only of the gifts, but of the graces of the Spirit. This is evident, in that he "quickens them," John vi. 63; "they are born of the Spirit," John iii. 5, "and led by the Spirit," Rom. viii. 14, and do share in those graces of faith, love, meekness , &c., which are the fruits of the Spirit, Gal. v. 22. I need not stay to insist upon this, nor to show that where he does constantly reside in any, these shall be enabled to endure to the end. All this, I presume, will be allowed.

That which my argument does more immediately oblige me to prove, is the constancy of his abode in the hearts of his people. And for this, I think, we have a strong proof in our Saviour’s request, which is equivalent to a promise; "I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him, for he dwelleth with you, and shall be in you," John xiv. 16, 17. That the benefit of this request belongs to all the saints, appears from hence, because the discriminating mark here applied to the disciples, did not distinguish them from the other believers, but only from the men of the world. I may add, the very mark by which they are described, is found upon every true believer, distinguishing him from the world, as really as it did the disciples themselves: for all believers have a saving knowledge of the Spirit, and an experimental acquaintance with him in his gracious dealings and sanctifying operations. We may therefore be assured he dwells in them, and abides with them for ever.

But, in opposition to this, we are told, that they who have been the temple of God, by virtue of his Spirit’s dwelling in them, may so corrupt this temple, as to be destroyed; that they may provoke the Spirit wholly to depart to their utter ruin: for the proof of which, these words of the apostle are quoted; "If any man defile the temple of God, him shall God destroy," 1 Cor. iii. 17.

To set this matter in a true light, we are to remember, that the temple of God, even in its metaphorical sense, when applied to the saints, falls under a two-fold consideration. Sometimes it is to be understood of the saints, collectively; at other times, it is meant of them as distributively considered. In the former sense, by the temple of God is meant a gospel church; in the latter, a particular believer.

Now, in the place that is quoted, the apostle speaks of the saints collectively, as "builded together for an habitation of God through the Spirit;" this we may learn from his own expressions, where he says, "Know ye not that ye are the temple of God?" again, "which temple ye are," ver. 16, 17, where it is plain he speaks of them collectively, because the word temple, in the singular number, is joined with a pronoun personal in the plural. This must be allowed then, that by the temple, is there meant a church of Christ.

Next, let us see what is meant by defiling this temple of God To this purpose, we must observe what the apostle had been treating of in the preceding verses. From the tenth to the sixteenth verse, he shows the different event of the ministry of different persons; particularly in the fifteenth verse, he signifies the unhappy consequence of the labours of some, who, through they were right in the foundation, yet were very wrong in the superstructure. After this, he immediately proceeds to show the certain destruction of men of corrupt minds, who have no regard, either that their preaching, or that their own souls, might be built upon Christ, the sure foundation. And then declares, that if any man defile, (or, as it is in the margin, if he corrupt,) the temple, that is, the church of God, either by such error in doctrine, such superstition or innovations in worship, or by any such vile practices, as deface the beauty of the church, or threaten the destruction and overthrow of the church-state itself, such a one would God destroy.

This I take to be a fair explication of the text, which, at once, sets aside all that has been advanced from it, in opposition to the argument that we are upon: for no colorable objection can be raised from it, against the Spirit’s constant and perpetual residence in the souls of his people, but upon a supposition, that the person who defiles the temple of God, is a true believer, and thus himself a temple of the Holy Ghost; whereas no supposition of this kind is contained in the apostle’s representation of his case. On the contrary, he intimates, that the man who is supposed to defile the temple, is in such a state of ignorance and darkness, and such a stranger to any experimental acquaintance with Christ, the foundation, as can never he allowed concerning any true believer; nay, further, that he is guilty of that self-deceit, of that craftiness and carnal policy, and of those vain thoughts which are altogether inconsistent with the Spirit’s dwelling in him, 1 Cor. iii. 18, 19. So that this text when rightly opened, gives not the least countenance to the notion, "that they who have been the temple of God, by virtue of his Spirit’s dwelling in them, may so corrupt themselves, as to be destroyed."

As to any further pretended plea for the Spirit’s total departure, taken from the defilements which they may possibly contract, who are, indeed, his temple; I think, a sufficient reply might be given, from what we have already proved out of the sacred writings under the last head, concerning the abiding union between Christ and his people. But I shall add, that if all the rebellions committed by them, while they were in their natural state, could not hinder the Spirit’s approach, nor exclude them from the benefit of his entrance at their regeneration, then surely no miscarriage, committed after their effectual calling, shall cause him wholly to depart, and leave them, his continuance being secured through the redemption of Christ and his intercession; "For if, 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," Rom. v. 10.

This point then of the Spirit’s constant residence in the hearts of his people, stands firm against all opposition; and, in consequence thereof the doctrine of the saints’ final perseverance remains unshaken: for how shall the Spirit abide, as the Paraclete, Advocate, or Comforter of his people, unless lie continues to be their Sanctifier? And since his constant residence is promised, under all those characters, we may be confident his people can never fall from grace.

Thus I have gone through all the arguments proposed for the defence of this doctrine, though not all that might have been brought; for I thought it better to give what I have produced, a full consideration, than by mentioning more, to have prevented my setting these in so clear and strong a light, as I was firmly persuaded their matter would bear. And I would hope, that the great truths which I have thus collected from Scripture, concerning the immutability of the purpose and promise of God, concerning the Redeemer’s care over his people, with his peculiar relation unto and union with them, and concerning the constant abode and inhabitation of the Spirit in the souls of believers, will be of sufficient weight to settle the judgment, and establish the faith of the saints in this important article. And I would humbly trust, that, through the blessing of God, they may be the happy means of promoting the comfort and joy of believers, though they should fail of success, as to the conviction of those who are otherwise minded, which yet is what I heartily wish, and shall earnestly pray for.

But, that this may be effected, there remains a further expedient now to be used: and thus I pass on to the last general head; under which,

III. I shall make a reply to the principal objections", which, some apprehend, forbid their assent to the doctrine of the saints’ perseverance, as it has been here stated and asserted.

At my entrance upon this part of my work I must observe, that our doctrine being founded upon the most express and full declarations of Scripture, I shall not think myself obliged to take much notice of any objections but what are grounded upon some passage in the word of God, and thus seem in the judgment of the objector, to be countenanced by divine authority. Accordingly. I shall wave a nice consideration of the metaphysical and abstruse reasonings of those who are pressing this and other points of divine revelation, with the difficulties which in their sentiments attend the reconciling the predetermination and absolute decree of God, with the liberty of man as a free agent. Besides, this controversy, as I apprehend, more properly belongs to another topic, and is usually handled by those that treat of the decrees and foreknowledge of God. It cannot therefore justly demand to be particularly considered here.

As to all objections then of this kind, which would insinuate, that to ground the infallibility of the saints’ perseverance in grace upon the divine decree, is to give up the freedom of man’s will, I shall only answer in general, that though the counsel and purpose of God, respecting the salvation of his people, be peremptory and absolute, and shall be infallibly accomplished, as it is declared in the promise; yet the decree of God does not offer any violence to the will of man, nor take away the liberty or contingency of second causes. For it is sufficient unto human liberty, that a man acts without constraint, and out of choice. And is it not thus with the saints as to their perseverance in grace? Is not the new nature in them an overflowing spring of holy desires? Do not they act freely in the exercise of every grace, whether of faith or repentance, of hope or love? Is not the frame which disposes their souls for these spiritual actings, the happy temper which they choose? Is it not what they daily pray for? When obtained, is not the experience of it most delightful? And do not they esteem it as matter of the greatest thankfulness? Wherein then can there be an infringement of the liberty of the will, or any force to be complained of?

And as to the most difficult parts of their holy walk, even those which require the severest acts of self-denial, such as the mortification of sin, and the trying duties of humility, patience, and the forgiveness of enemies, do not they enter upon these with the most mature deliberation, and with the firmest resolution? Are not all performed with cheerfulness? Or is it not their grief and burden, that they cannot engage herein with the utmost vigour of soul, and the greatest readiness? How is there any necessity then imposed upon them? Or what constraint are they under? None sure; unless it be that of love to a Saviour, and desire to be conformed to his image: or that of gratitude to their heavenly Father, with a holy breathing after the enjoyment of his presence, both here and hereafter. And is it losing their liberty to be under the powerful influence of such a blessed constraint as this, if it must be called a constraint? As the liberty of the will is entirely preserved in the things we have now mentioned, so there are no further instances belonging to the saints’ perseverance in grace, that can be produced, by which it is more likely the destruction or loss of their freedom could be proved.

Upon the whole, then, it may as well be said, that there is no liberty in the pure actings of the saints or angels in heaven, who love, and cannot but love, admire, and adore our Saviour, and our God, as to say that the holy actings of believers upon earth are not free and voluntary. We conclude, therefore, that though the decree which appoints the believer’s salvation, includes these things as means necessary thereunto; and that though this decree being effectual, independent, and immutable, does establish such a certainty of the event, with respect both to the means and the ends, as renders it impossible that either should fail; yet the saints’ freedom in acting is not destroyed thereby. No; no more than the liberty of human action in eating or drinking is destroyed by the decree which fixes the number of a man’s days, [1] which appoints the necessary means of his support, and which effectually secures the use thereof, till the determined period of his life approaches or, in the language of Job, "till he shall accomplish as an hireling his day," Job. xiv. 5, 6.

I shall now consider the objections taken from Scripture. But I do not think it necessary for me to speak distinctly to every portion of Scripture, from which objections have been raised: I shall select a few of those which are generally supposed to be of the greatest moment; and, in my remarks upon these, I shall endeavour to hint such things as may serve for an answer to the like objections when taken from any other. And here let me remind you, that I think it but just to make such an application of the distinctions we have settled, when the point was stated, as the course of our reasoning shall now require, without adding any thing further for their confirmation.

I shall now propose the objections which are to be considered, and shall sum them up under these three heads. 1. Some are taken from the instances of apostasy recorded in Scripture. 2. Other objections are taken from the threatenings of the word, in case of apostasy. 3. Others again are taken from the commands and exhortations, from the cautions and directions which frequently occur in the inspired writings.

1. I shall consider the objections taken from the instances of apostasy, recorded in Scripture. All objections of this kind do constantly proceed from a mistake in one of these two things: (1.) In taking a partial backsliding for a total apostasy: (2.) Or else in taking a falling from the doctrines of the gospel, and a profession of religion, for a falling from a state of grace.

(1.) In some of these objections partial backsliding is mistaken for a total apostasy. This is the case when any of the precious saints of the Lord, who were the excellent of the earth, are thrust into the dead list of total apostates. The three that are commonly pointed out upon this occasion are David, Solomon, and Peter. As to Peter, we have already proved that his faith did not totally fail, for he who was always heard, had prayed it should not, Luke xxii. 32.

As to David likewise, we have sufficient reason to believe that his grace did not fail totally, and that the Spirit of God did never wholly depart from him; if we observe that upon his recovery from his backsliding, when he was in the most penitential frame, and must be supposed to have had the most just sense of his condition, even then, though he pleaded that God would "restore unto him the joy of his salvation," Psal. li. 12, for this he had lost; yet we never read of his praying that God would restore unto him his Spirit, a plain intimation, that his presence and residence was never totally lost. David knew indeed that he had incurred the forfeiture, and therefore he pleads, "Take not thine holy Spirit from me," Psal. li. 11. But his very language in this petition, supposes that the Spirit did still continue with him. And here I would observe by the way, that since the Spirit was not taken from David, under all the provocations which attended the falls there confessed and lamented, we have no reason to imagine that he is taken from any other in whose heart he has once dwelt, as a Spirit of grace and regeneration.

Finally, as to the instance of Solomon, though the account we have of him be but short, yet there are some passages in his story, which make his case look more like a partial backsliding, than a total apostasy. For how strongly soever this be expressed, still by its being said, "His heart was not perfect with the Lord his God, as was the heart of David his father," 1 Kings xi. 4, and that he "went not fully after the Lord, as did David his father," ver. 6, it seems as if the Scriptures intended that his declension should be understood of an abatement of his former zeal, and not of a total apostasy. This is confirmed by what we meet with in another place, where the people that set their hearts to seek the Lord God of Israel, and thus strengthened the kingdom of Judah, are said to have "walked in the way of David and Solomon," 2 Chron. xi. 17. Whereby it is at least intimated, that as to the general course of Solomon’s walk, his way was the same with that of David: and since the way of both is there mentioned with a mark of divine approbation, and that after their death, we may conclude, that they both began and ended well, and that, notwithstanding their gross backslidings, yet they were neither of them guilty either of a final or total apostasy.

(2.) This objection drawn from the various instances of apostasy, is sometimes founded upon a mistake in another thing, viz: the taking a falling from the doctrines of the gospel, and a procession of religion, for a falling from a state of grace.

That there have been instances of apostasy, with respect to the doctrines of the gospel, is a sad truth, abundantly confirmed by the testimony of former and later times. Thus some of the Galatians, after they had received the knowledge of the way of salvation by the righteousness of Christ alone, turned back to their old notions: and seeking again to be justified by the law, they are said to have "fallen from grace," Gal. v. 4, i.e. from the doctrine of grace.

Thus we read of others, who concerning the truth have erred, of whom was Hymeneus and Philetus, who by their influence and example, "overthrew the faith of some," 2 Tim. 11.18. So that none ever pretend to deny but a doctrinal faith may be and frequently is overthrown. But this is very far from proving that the faith of true believers, which is the operation of God, and which worketh by love, can ever be eradicated. Nay, though it is allowed that some men, when they have fallen from the doctrines of the Gospel, and changed their opinion, did likewise desert the apostles, and even abandon the ways of God; yet such instances as these, how numerous soever, cannot give the least strength to the objection.

Because it is declared by an inspired apostle, "they were not of us, though they went out from us," 1 John ii. 19. Here is a plain intimation that the persons who went out from the church, were really different from true believers: and wherein did the difference lie? not so much in any thing that was external, as in the internal frame and disposition of their minds, or the inward state and relation of their souls towards God. They were of the society and visible fellowship of the saints, of the same profession with them, they shared in many of the like gifts of the Spirit, and engaged in the same worship with them. But still they wanted the gracious anointing from the Holy One, John ii. 20, which true believers had received, and which did abide in them that received it.

But a late writer, to prove that true believers themselves may fall from grace, has quoted the passage which follows the apostle’s charge to Timothy, "Holding faith and a good conscience, which some having put away, concerning faith have made shipwreck," 1 Tim. i. 19. In his arguing upon the place, he tells us, that to "put away a good to belongs to them alone who once had it.

But the proper signification of the original word intimates no such thing, but rather that they always refused it: as appears from the use of the verb in several other places. Particularly, where the Jews are said to "put away the gospel," which they never received, but opposed with contradiction and blasphemy, Acts xiii. 46. The same word is used concerning the Israelites, who put away Moses, or thrust him from them, and would not obey, Acts vii. 39. In like manner, when God in his gospel had set before these apostates the way of obtaining a good conscience, they refused to hearken, and thus might properly be said to put away a good conscience, though they never had it; because they refused to accept that righteousness and grace which only could have produced it.

All objections therefore against our doctrine, founded upon such instances as these of Hymeneus and his associates, proceed upon a mistake, in imagining those to have had true grace who had it not.

Nor will the passage in the epistle of Peter, 2 Pet. ii. 18-22, which some have laid a mighty stress upon, prove that the professors who fell away, were truly sanctified. The apostle, indeed, speaks of some "who had escaped the pollutions of the world;" yea, "were clean escaped from them who lived in error;" and tells us, "these were again entangled therein," and that "the latter end was worse with them than the beginning;" for "after they had known the way of righteousness, they turned from the holy commandment delivered unto them." Several remarks might be made to show that all which is here spoken of these persons, is far from amounting to a proof that they were truly sanctified; but this will be determined at once, if we observe how the apostle applies to them the proverb which he uses in the last verse of the chapter; by which it plainly appears, that how much soever they were reformed, as to their outward conversation, yet their hearts were never changed. Under all their reformation, they still retained their old bestial nature. They were always dogs, but were never the children of God; they were always’ swine, and never the true sheep of Christ.

Such instances as these, though frequently urged for this purpose, are far from proving that true believers have apostatized. I proceed,

2. Some objections are taken from the threatenings of the word. Many, indeed, are the threats which God has denounced against those who shall fall away, and who shall not continue steadfast in their faith, and in their obedience to the end. Hence some have argued, that it is possible for the saints themselves to fall from grace; for they think a threat of that which cannot possibly befall us, is irrational; and that God himself should threaten what his own decree and promise have rendered impossible, they say, is very difficult to believe.

But the difficulty, I apprehend, may be removed, if we consider that many events, which were possible in their own nature, do, by reason of the infallible guard set by the divine determination, become impossible, not in themselves, but with regard to the immutability of the decree and promise of God. Now that God should threaten that which was possible in itself, and that which, the circumstances, relation, and tendency of things considered, was likely to happen; and that moreover, which, the divine purpose and promise abstracted, would certainly come to pass, is neither irrational to suppose, nor difficult to believe; especially when we remember that the truth of this is confirmed by matter of fact, in the story of Paul and his company; an instance as full to our purpose, as the argument could require; for, in their case, we may observe, the decree and promise of God had passed, that there should "be no loss of any man’s life among them, but of the ship only," Acts xxvii. 22.

An angel was sent to inform Paul that God had "given him all them that sailed with him," ver. 23. This promise then ascertained the safety of the company, and rendered the loss of their lives an event that was impossible; as must be allowed, if we would not rob God of what he has always challenged and assumed, as his peculiar glory, viz. that his decrees are immutable, and his promises infallible; and yet their destruction, or the loss of their lives, the very thing which God had infallibly promised should not befall them, was threatened, when Paul said, "Except these abide in the ship, ye cannot be saved," ver. 31. Here then was a threat of that which God’s own decree and promise had rendered impossible. And it shows threats of destruction, in case of apostasy, to be of no force to prove, as some have pretended, that there is no decree or promise to render the saints’ perseverance in grace so secure and infallible, as to make their falling from grace a thing impossible.

Some threatenings are likewise turned to a wrong use, in being made to relate directly and immediately to true believers, though it does not appear, from their context, that this was at all intended. I shall name two places, which have been remarkably misconstrued this way; one is that in the prophecy of Ezekiel: "But when the righteous turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations that the wicked man doth, shall he live? All his righteousness that he hath done shall not be mentioned; in his trespass, that he hath trespassed, and in his sin, that he hath sinned, in them shall he die," Ezek. xviii. 24. It is but just, I apprehend, that our interpretation of this text should be regulated by a distinction between a ceremonial or moral righteousness, and that which is truly evangelical and spiritual. A foundation for this distinction may be observed in Paul’s expression; where he declares of himself; that "touching the righteousness which is in the law, he was blameless," Phil. iii. 6; and yet at that time, viz. before his conversion, he was a blasphemer and a persecutor, one destitute of true grace. This distinction may be further confirmed, from the words of our Saviour, when he tells his disciples, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven," Mat. v. 20. And if according to this distinction, the threat be applied, as it ought, to persons that had only a ceremonial or moral righteousness, then it may be allowed that many such righteous persons did turn from their righteousness, and die in their sins; which is no more than to say, that false professors and mere formalists proved apostates and this is a case that frequently happens.

But, with a design to overthrow such an explication of the text as this, it has been said, "that if a man should only turn away from his counterfeit and hypocritical righteousness, he should rather live than die, in as much as he would put off the wolf to put on the lamb." But certainly they were betrayed into an unaccountable weakness who argued after this manner: for persons who have kept up an hypocritical profession many years together, may, at length, shake of the very form of religion, and sink into the most vile and open abominations; and shall this be called a putting off the wolf to put on the lamb? No sure; they only put off the sheep’s clothing, and now appear to be wolves, as they always were, though long disguised.

Another passage in Scripture, which has been misconstrued the same way as the former, is that in the epistle to the Hebrews; where it is said, "For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance." Heb. vi. 4-6.

Some have pretended, that the persons here spoken of were truly gracious. This ought to be proved, indeed, before the passage can be reasonably urged as an objection against our doctrine; but since it is not asserted of them, in the text or context, either expressly, or in terms equivalent, that they did believe or perform any other act, which could only flow from the vital principle of grace, the pretense that they were true believers, can be no more than a bare presumption.

Here it may be asked, does not the sentence, which declares it to be "impossible to renew them again unto repentance," imply that they once had true repentance? I answer: if the phrase be carefully observed, it will appear it does not; for it is not said; "it is impossible to renew them unto repentance (again,) but "to renew them (again) unto repentance." There is some difference, I apprehend, between these two modes of expression. Though the former might have led us to think that they had once been partakers of repentance; yet the latter, which is the expression in the text, intimates no more, but there had been some sort of renovation or change, attended with a profession of religion, and some alteration in their outward conduct. Their illumination and convictions could hardly fail of producing such effects as these; but these may be, and are frequently wrought where the heart is not changed, or where men are not renewed in the spirit of their mind . Now, persons, in those circumstances, may fall from the strictness of their walk, and gradually sink into loose, immoral practices, till, at length, they settle in a course openly wicked and profane. When things are come to this pass, it is difficult, in all common cases, for such men to be renewed again, even to that sobriety and pureness which formerly adorned their conversation.

As to the persons to whom the apostle refers, it is said, indeed, to be "impossible to renew them again unto repentance;" that is, to bring them to repent of their vile apostasy, "seeing they crucify to themselves the Son of God afresh, and put him to an open shame;" acting herein the like part with those who had the daring impudence to ascribe the divine works of Christ to a diabolical power. Now, this being done after their illumination, and in spite of all their convictions, they are supposed to have committed the sin against the Holy Ghost; and then it is no wonder their repentance was declared impossible, though the Scriptures never speak of the impossibility of repentance of any other sort of sinners under the gospel whatever.

From these considerations, we have reason to conclude, not-withstanding all that is contained in this sentence, that these apostates were never truly sanctified. This construction put upon their character, is confirmed by what presently follows, in the ninth verse: "But, beloved, we are persuaded better things of you, and things that accompany salvation;" which expression must be understood to exclude the supposed apostates from having had any share in the special and saving blessings of the new covenant, and does by consequence declare them to have been always void of grace; so that there is not, in all the passage, the least matter of objection against the perseverance of true believers.

Having thus cleared up the two places which are generally thought to militate against our doctrine, the most directly of all the threatenings, I shall not enter upon a particular examination of any other, but only give a short reply to the objection taken from the words of the apostle, which denounce the sorest destruction against the man that shall "tread under foot the Son of God, and count the blood of the covenant, wherewith he was sanctified, an unholy thing," Heb. x. 25. Here the objection supposes that the apostate was the person said to be sanctified: but this supposition is built merely upon a grammatical mistake; for it is more agreeable to the known rules of construction to apply the relative to the Son of God, its immediate proper antecedent, who was sanctified or consecrated by the blood of the covenant. This connexion of the words being observed, the objection vanishes at once.

Thus, if the threatenings, pointed against apostates, were carefully examined, many of the objections, taken from them against the infallibility of the saints’ perseverance, would be wholly precluded, and the rest would quickly be given up; for if the expressions by which they are thought to be supported were rightly