ANSW. Although sanctification be inseparably joined with
justification; yet they differ, in that God in justification,
imputeth the righteousness of Christ, in sanctification his Spirit
infuseth grace, and enableth to the exercise thereof; in the former
sin is pardoned, in the other it is subdued; the one doth equally
free all believers from the revenging wrath of God, and that
perfectly in this life, that they never fall into condemnation, the
other is neither equal in all, nor in this life perfect in any, but
growing up to perfection.
This answer being principally a recapitulation of what is contained in
those that have been already insisted on, wherein the doctrine of
justification and sanctification are particularly explained, we shall
not much enlarge on it; but since there are some who suppose that one of
these graces may be attained without the other; and others confound
them, as though to be justified and to be sanctified implied the same
thing; we shall briefly consider,
I. That which is supposed in this answer, namely, that sanctification
and justification are inseparably joined together; and accordingly, no
one has a warrant to claim one without the other: This appears in that
they are graces that accompany salvation. When the apostle connects
justification and effectual calling together, in the golden chain of our
salvation, Rom. viii. 30. he includes sanctification in this calling.
And elsewhere, when Christ is said to be _made righteousness and
redemption_ to us for our justification, he is, at the same time, said
to be made _wisdom and sanctification_, 1 Cor. i. 31. and we are said to
be _saved by the washing of regeneration and renewing of the Holy
Ghost_, Tit. iii. 5. which is the beginning of the work of
sanctification; _that being justified by his grace, we should be made
heirs according to the hope of eternal life_; and speaking of some who
were once great sinners, and afterwards made true believers, he says,
concerning them, that they were _washed, sanctified, and justified in
the name of the Lord Jesus, and by the Spirit of our God_, 1 Cor. vi.
11. And when God promises to pardon and _pass by the transgression of
the remnant of his heritage_, Micah vii. 18, 19. he also gives them
ground to expect that he would _subdue their iniquities_; the former is
done in justification, the latter in sanctification.
From the connexion that there is between justification and
sanctification, we infer: that no one has ground to conclude that his
sins are pardoned, and that he shall be saved while he is in an
unsanctified state; for as this tends to turn the grace of God into
wantonness, so it separates what he has joined together, and it is a
certain evidence that they who thus divide them, are neither justified
nor sanctified. Let us therefore give diligence to evince the truth of
our justification, by our sanctification, or that we have a right and
title to Christ’s righteousness, by the life of faith, and the exercise
of all those other graces that accompany or flow from it.
II. We have, in this answer, an account of some things in which
justification and sanctification differ, as,
1. In justification God imputes the righteousness of Christ to us;
whereas, in sanctification the Spirit infuseth grace, and enableth to
the exercise thereof. What it is for God to impute Christ’s
righteousness hath been before considered; the only thing that we shall
now observe is, that the righteousness whereby we are justified, is,
without us, wrought out by Christ, for us; so that it is _by his
obedience_, as the apostle expresses it, that _we are made righteous_,
Rom. v. 19. and that which Christ did as our Surety, is placed to our
account, and accepted by the justice of God, as though it had been done
by us, as has been before observed: Whereas, in sanctification, the
graces of the Spirit are wrought and excited in us, we are denominated
holy, and our right to eternal life is evinced, though not procured.
2. In justification sin is pardoned, in sanctification it is subdued;
the former takes away the guilt thereof, the latter its reigning power.
Where sin is pardoned, it shall not be our ruin; but yet it gives us
daily disturbance and uneasiness, makes work for repentance, and is to
be opposed by our dying to it, and living to righteousness. This is
therefore sufficiently distinguished from justification, which is also
to be considered as a motive or inducement leading to it.
3. They differ, in that justification equally frees all believers from
the avenging wrath of God, in which respect it is perfect in this life,
so that a justified person shall never fall into condemnation; whereas,
the work of sanctification is not equal in all, nor perfect in this
life, but growing up to perfection. For the understanding of which, let
us consider, that when we speak of justification as perfect in this
life, or say, that all are equally justified, we mean, that where God
forgives one sin, he forgives all; so that _there is no condemnation to
them which are in Christ Jesus_, as the apostle says, chap. viii. 1. and
he adds, _Who shall lay any thing to the charge of God’s elect? it is
God that justifieth; who is he that condemneth? it is Christ that died_,
ver. 33, 34. Were it not so, a person might be said to be justified, and
not have a right to eternal life, which implies a contradiction; for
though he might be acquitted, as to the guilt charged upon him by one
indictment, he would be condemned by that which is contained in another.
We may from hence infer, that all justified persons have an equal right
to conclude themselves discharged from guilt, and the condemning
sentence of the law of God; though all cannot see their right to claim
this privilege by reason of the weakness of their faith. As for
sanctification, that, on the other hand, is far from being equal in all;
since the best of believers have reason to complain of the weakness of
their faith, and the imperfection of all other graces which are wrought
in them by the Spirit. If it be enquired from whence this imperfection
of sanctification arises, that is the subject of the following answer.
Quest. LXXVIII.
QUEST. LXXVIII. _Whence ariseth the imperfection of sanctification
in believers?_
ANSW. The imperfection of sanctification in believers, ariseth from
the remains of sin abiding in every part of them, and the perpetual
lustings of the flesh against the spirit, whereby they are often
foiled with temptations, and fall into many sins, are hindered in
all their spiritual services, and their best works are imperfect and
defiled in the sight of God.
In this answer we may consider,
I. That there is something supposed, namely, that the work of
sanctification is imperfect in this life, or that there are the remnants
of sin still abiding in the best of men.
II. In what the imperfection of sanctification more especially discovers
itself; and in particular, what we are to understand by the lusting of
the flesh against the Spirit. And,
III. The consequences hereof, to wit, their being foiled with
temptations, falling into many sins, and being hindered in their
spiritual services.
1. As to the thing supposed in this answer, that the work of
sanctification is imperfect in this life: This must be allowed by all
who are not strangers to themselves, as it is said, _There is not a just
man upon the earth that doth good and sinneth not_, Eccl. vii. 20. fine
gold is not without a mixture of some baser metal, or alloy; even so our
best frames of spirit, when we think ourselves nearest heaven, or when
we have most communion with God, are not without a tincture of
indwelling sin, that is easy to be discerned in us. Whatever grace we
exercise, there are some defects attending it, either with respect to
the manner of its exerting itself, or the degree thereof; therefore
perfection, how desirable soever it be, is a blessing which we cannot,
at present, attain to: And if it be thus with us, when at the best, we
shall find, that at other times, corrupt nature not only discovers
itself, but gives us great interruption and disturbance, so that the
work of sanctification seems to be, as it were, at a stand, and we are
hereby induced to question the truth and sincerity of our graces; and
if, notwithstanding this, we have sufficient ground to conclude, that
our hearts are right with God; yet we are obliged to say with the
apostle, that we are _carnal, sold under sin_; and that, _when we would
do good, evil is present with us_, Rom. vii. 14. compared with 21. which
is an undeniable argument of the imperfection of the work of
sanctification.
The contrary opinion to this is maintained by many who pretend that
perfection is attainable in this life; and to give countenance hereunto,
they refer to some scriptures, in which persons are characterized as
_perfect_ men; and others wherein perfection is represented as a duty
incumbent on us; as our Saviour says, _Be ye perfect, even as your
Father which is in heaven is perfect_, Matt. v. 48. and the apostle, in
his valedictory exhortation to the church, advises them to _be perfect_,
as well as _of one mind_; as they expected that the God of love and
peace should be with them, 2 Cor. xiii. 11.
But to this it may be replied, that these scriptures do not speak of a
sinless perfection, but of such a perfection as is opposed to hypocrisy;
as Hezekiah says concerning himself, that he had _walked before the Lord
in truth, and with a perfect heart_, Isa. xxxviii. 3. Accordingly, the
perfection of those who are thus described in scripture, is explained as
denoting their uprightness. Thus Job is described, as _a perfect and
upright man, one that feared God and eschewed evil_, Job i. 1. compared
with 8. though he elsewhere disclaims any pretensions to a sinless
perfection; as he expresses himself, _If I say I am perfect, mine own
mouth shall prove me perverse_, chap. ix. 20. And when Noah is said to
be _perfect in his generation_, this is explained as denoting that he
was a _just_ or an _holy man_, and one that _walked with God_, Gen. vi.
9.
As for other scriptures, which speak of perfection as a duty incumbent
on us, they are to be understood concerning the perfection of grace, as
to those essential parts thereof, without which it could not be
denominated true and genuine, and not as respecting a perfection of
degrees. True grace is perfect indeed, as it contains in it those
necessary ingredients, whereby an action is denominated good in all its
circumstances, in opposition to that which is so, only in some respects;
and therefore it must proceed from a good principle, an heart renewed by
regenerating grace; it must be agreeable to the rule which God has
prescribed in the gospel, and be performed in a right manner, and for
right ends: Thus a person may be said to be a perfect man, in like
manner as a new-born infant is denominated a man, as having all the
essential perfections of the human nature; though not arrived to that
perfection, in other respects, which it shall afterwards attain to:
Accordingly grace, when described, in scripture, as perfect, is
sometimes explained as alluding to a metaphor, taken from a state of
perfect manhood, in opposition to that of children: Thus the apostle
speaks of some, whom he represents, _as being of full age_; where the
same word is used[223], which is elsewhere rendered _perfect_; and these
are opposed to others whom he had before been speaking of, as weak
believers, or _babes_ in Christ; Heb., v. 13, 14. And elsewhere he
speaks of the church, which he styles the _body of Christ_, as arrived
to a state of manhood, and so calls it a perfect man; having attained
_the measure of the stature of the fulness of Christ_; still alluding to
that stature which persons arrive to when they are adult; and these he
opposes in the following words, to children, who, through the weakness
of their faith, were liable to be _tossed to and fro, and carried about
with every wind of doctrine_, Eph. iv. 13, 14. And in other places,
where Christians are described as perfect, there is a word used, which
signifies their having that internal furniture whereby they are prepared
or disposed to do what is good: Thus the apostle speaks of _the man of
God_ being _perfect_[78], that is, _throughly furnished unto all good
works_, 2 Tim. iii. 17. And elsewhere he prays, for those to whom he
writes, that God would _make them perfect in_, or for _every good work_,
to the end _that they may do his will_[79], which is such a perfection
as is necessary to our putting forth any act of grace; and therefore it
does not in the least infer that perfection which they plead for, whom
we are now opposing.
And, indeed, it is not barely the sense they give of those scriptures
that speak of persons being perfect, which they cannot but suppose may
be otherwise understood, that gives them occasion to defend this
doctrine; but the main thing on which it is founded, is, that God does
not require sinless perfection of fallen man, inasmuch as that is
impossible; and therefore he calls that perfection, which includes in it
our using those endeavours to lead a good life, which are in our own
power. This is agreeable to the Pelagian scheme, and to that which the
Papists maintain, who make farther advances on the Pelagian hypothesis;
and assert, not only that men may attain perfection in this life, but
that they may arrive to such a degree thereof, as exceeds the demands of
the law, and perform works of supererogation; which doctrine is
calculated to establish that of justification by works.
But that which may be alleged in opposition hereunto, is, that it is
disagreeable to the divine perfections, and a notorious making void the
law of God, to assert that our obligation to yield perfect obedience,
ceases, because we have lost our power to perform it; as though a
person’s being insolvent, were a sufficient excuse for his not paying a
just debt. We must distinguish between God’s demanding perfect
obedience, as an out-standing debt, which is consistent with the glory
of his holiness and sovereignty, as a law-giver; and his determining
that we shall not be saved, unless we perform it in our own persons: and
we also distinguish between his connecting a right to eternal life with
our performing perfect obedience, as what he might justly insist on
according to the tenor of the first covenant, as our Saviour tells the
young man in the gospel, _If thou wilt enter into life keep the
commandments_, Matt. xix. 16. and his resolving that we shall not be
saved, unless we are able to perform it. The gospel purposes another
expedient, namely, that they who were obliged to yield perfect
obedience, and ought to be humbled for their inability to perform it,
should depend on Christ’s righteousness, which is the foundation of
their right to eternal life, in which respect they are said to be
perfect, or _compleat in him_, Col. ii. 10. which is the only just
notion of perfection, as attainable in this life: and, to conclude this
head, it is very unreasonable for a person to suppose that God will
abate some part of the debt of perfect obedience, and so to call our
performing those works, which have many imperfections adhering to them,
a state of perfection, which is to make it an easier matter to be a
Christian than God has made it. Thus concerning the thing supposed in
this answer, _viz._ that the work of sanctification is imperfect in this
life.
But before we dismiss this head, we shall enquire, why God does not
bring this work to perfection at once, which he could easily have done,
and, as it is certain, will do, when he brings the soul to heaven. In
answer to which, we shall consider in general, that it is not meet for
us to say unto God, Why dost thou thus? especially considering that
this, as well as many of his other works, is designed to display the
glory of his sovereignty, which very eminently appears in the beginning,
carrying on, and perfecting the work of grace: we may as well ask the
reason, why he did not begin the work of sanctification sooner? or, why
he makes use of this or that instrument, or means, to effect it rather
than another? which things are to be resolved into his own pleasure: but
since it is evident that he does not bring this work to perfection in
this world, we may adore his wisdom herein, as well as his sovereignty.
For,
1. Hereby he gives his people occasion to exercise repentance and godly
sorrow for their former sins committed before they were converted.
Perfect holiness would admit of no occasion to bring past sins to
remembrance; whereas, when we sin daily, and have daily need of the
exercise of repentance and godly sorrow, this gives us a more sensible
view of past sins. When corrupt nature discovers itself in those that
are converted, they take occasion hereby to consider how they have been
transgressors from the womb; as David, when he repented of his sin in
the matter of Uriah, at the same time that he aggravated the guilt of
his crime, as it justly deserved, he calls to mind his former sins, from
his very infancy, and charges that guilt upon himself which he brought
into the world; _Behold I was shapen in iniquity, and in sin did my
mother conceive me_, Psal. li. 5. And when Job considers God’s
afflictive providences towards him, as designed to bring sin to
remembrance, and desires that he would _make him to know his
transgression and his sin_; he adds, _Thou writest bitter things against
me, and makest me to possess the iniquities of my youth_, Job. xiii. 23,
26. sins committed after conversion were brought to mind, and ordered as
a means to humble him for those that were committed before it. As for
sins committed before conversion, they could not, at that time, be said
truly to be repented of, since that would be to suppose the grace of
repentance antecedent to conversion; therefore if the work of
sanctification were to be immediately brought to perfection, this
perfect holiness would be as much attended with perfect happiness, as it
is in heaven, and consequently godly sorrow would be no more exercised
on earth, than it is there; whereas God, in ordering the gradual
progress of the work of sanctification, attended with the remainders of
sin, gives occasion to many humbling reflections, tending to excite
unfeigned repentance, not only for those sins committed after they had
experienced the grace of God; but for those great lengths they ran in
sin before they had tasted that the Lord was gracious; and therefore he
does not bring the work of sanctification to perfection in this present
world.
2. Another reason of this dispensation of providence, is, that
believers, from their own experience of the breakings forth of
corruption, together with the guilt they contract thereby, and the
advantage they receive in gaining any victory over it, may be furnished
to administer suitable advice, and give warning to those who are in a
state of unregeneracy, that they may be persuaded to see the evil of
sin, which, at present, they do not.
3. God farther orders this, that he may give occasion to his people to
exercise a daily conflict with indwelling sin. He suffers it to give
them great disturbance and uneasiness, that hereby they may be induced
to endeavour to mortify it, and be found in the exercise of those graces
which are adapted to an imperfect state, such as cannot be exercised in
heaven; nor could they be exercised here on earth, were they to be
brought into and remain while here in a sinless state; particularly
there could not be any acts of faith, in managing that conflict, whereby
they endeavour to stand their ground while exposed to those difficulties
that arise from the perpetual lustings of the flesh against the spirit;
which leads us to consider,
II. In what the imperfection of sanctification more especially discovers
itself. This it does, not only in the weakness of every grace, which we
are at any time enabled to act; and the many failures we are chargeable
with in the performance of every duty incumbent upon us; so that if an
exact scrutiny were made into our best actions, and they weighed in the
balance, they would be found very defective; as appears from what has
been said under the foregoing head, concerning perfection, as not
attainable in this life.
But this more particularly appears, as it is observed in this answer,
from the perpetual lustings of the flesh against the spirit. Thus the
apostle speaks of, _the flesh lusting against the spirit, and the spirit
against the flesh_, Gal. v. 19. and so of the contrariety of the one to
the other; _so that we cannot do the things that we would_, and points
out himself as an instance hereof, when he says, _I know that in me,
that is, in my flesh, dwelleth no good thing; for to will is present
with me, but how to perform that which is good, I find not; the good
that I would I do not, but the evil which I would not, that I do_, Rom.
vii. 18-23. and this reluctancy and opposition to what is good, he lays
to the charge of sin that dwelt in him, which he considers as having, as
it were, the force of a law; and in particular he styles it _the law of
his members warring against the law of his mind_, which is the same
thing with the lusting of the flesh, against the spirit: so that from
hence it appears, that when God implants a principle of grace in
regeneration, and carries on the work of sanctification in believers, he
does not wholly destroy, or root out those habits of sin which were in
the soul before this, but enables us to militate against, and overcome
them by his implanting and exciting a principle of grace; and from hence
arises this conflict that we are to consider.
Indwelling sin is constantly opposing; but it does not always prevail
against the principle of grace. The event or success of this combat is
various, at different times. When corrupt nature prevails, the principle
of grace, though not wholly extinguished, remains unactive, or does not
exert itself, as at other times; all grace becomes languid, and there
appears but little difference between him and an unbeliever; he falls
into very great sins, whereby he wounds his own conscience, grieves the
holy Spirit, and makes sad work for a bitter repentance, which will
afterwards ensue: but inasmuch as the principle of spiritual life and
grace is not wholly lost, it will some time or other be excited, and
then will oppose, and maintain its ground against, the flesh, or the
corruption of nature; and, as the consequence hereof, those acts of
grace will be again put forth, which were before suspended.
Having thus given an account of the conflict between indwelling sin and
grace, we shall now more particularly shew, how the habits of sin exert
themselves in those who are unregenerate, where there is no principle of
grace to oppose them. And then, how they exert themselves in believers;
and what opposition is made thereunto by the principle of grace in them;
and how it comes to pass that sometimes one prevails, at other times the
other.
1. We shall consider those violent efforts that are made by corrupt
nature, in those who are unregenerate, in whom, though there be no
principle of grace to enable them to withstand them; yet they have a
conflict in their own spirits. There is something in nature, that, for a
time, keeps them from complying with temptations to the greatest sins;
though the flesh, or that propensity that is in them to sin, will
prevail at last, and lead them from one degree of impiety to another,
unless prevented by the grace of God. In this case the conflict is
between corrupt nature and an enlightened conscience; and that more
especially in those who have had the advantage of a religious education,
and the good example of some whom they have conversed with, whereby they
have contracted some habits of moral virtue, which are not immediately
extinguished: it is not an easy matter to persuade them to commit those
gross, and scandalous sins, which others, whose minds are blinded, and
their hearts hardened to a greater degree by the deceitfulness of sin,
commit with greediness and without remorse. The principles of education
are not immediately broken through; for in this case men meet with a
great struggle in their own breasts, before they entirely lose them; and
they proceed, by various steps, from one degree of wickedness unto
another[80]. A breach is first made in the fence, and afterwards widened
by a continuance in the same sins, or committing new ones, especially
such as have in them a greater degree of presumption. And this disposes
the soul to comply with temptations to greater sins; whereas, it would
be to no purpose to tempt him at first, to be openly profane, blaspheme
the name of God, or cast off all external acts of religion, and abandon
himself to those immoralities which the most notoriously wicked, and
profligate sinners commit, without shame, till he has paved the way to
them by the commission of other sins that lead thereunto.
That which at first prevents or restrains him from the commission of
them, is something short of a principle of grace which we call the
dictates of a natural conscience, which often checks and reproves him:
his natural temper or disposition is not so far vitiated, at present as
to allow of, or incline him to pursue any thing that is openly vile and
scandalous; he abhors, and, as it were, trembles at the thoughts of it.
Thus when the prophet Elisha told Hazael of all the evil that he would
do unto the children of Israel, that he would _set their strong holds on
fire, slay their young men with a sword, dash their children, and rip up
their women with child_; when he heard this, he entertained the thought
with a kind of abhorrence, and said, _But what, is thy servant a dog,
that he should do this great thing_, 2 Kings viii. 12, 13. Yet
afterwards, when king of Syria, we find him of another mind; for he was
a greater scourge to the people of God than any of the neighbouring
princes, and _smote them in all the coasts of Israel_, chap. x. 32.
Now that which prevents these greater sins, is generally fear or shame;
their consciences terrify them with the thoughts of the wrath of God,
which they would hereby expose themselves to; or they are apprehensive
that such a course of life would blast their reputation amongst men, and
be altogether inconsistent with that form of godliness which they have
had a liking to from their childhood. But since these restraints do not
proceed from the internal and powerful influence of regenerating grace,
being excited by lower motives than those which the Spirit of God
suggests, in them who are converted; since natural conscience is the
main thing that restrains them, corrupt nature first endeavours to
counteract the dictates thereof, and, by degrees, gets the mastery over
them. When conscience reproves them, they first offer a bribe to it, by
performing some moral duties, to silence its accusations for
presumptuous sins, and pretend that their crimes fall short of those
committed by many others; at other times they complain of its being too
strict in its demands of duty, or severe in its reproofs for sin. And if
all this will not prevail against it, but it will, notwithstanding,
perform the office of a faithful reprover, then the sinner resolves to
stop his ears against convictions; and if this will not altogether
prevent his being made uneasy thereby, he betakes himself to those
diversions that may give another turn to his thoughts, and will not
allow himself time for serious reflection; and associates himself with
those whose conversation will effectually tend to extinguish all his
former impressions of moral virtue; and by this means, at last he
stupifies his conscience, and it becomes, as the apostle expresses it,
_seared with a hot iron_, 1 Tim. iv. 2. and so he gets, as I may express
it, a fatal victory over himself; and from that time meets with no
reluctancy or opposition in his own breast, while _being past feeling,
he gives himself over unto lasciviousness, to work uncleanness_, and all
manner of _iniquity with greediness_, Eph. iv. 19. which leads us to
consider,
2. That conflict which is between the flesh and spirit, in those in whom
the work of sanctification is begun. Here we shall first observe, the
lustings of the flesh; and then the opposition that it meets with from
that principle of grace which is implanted and excited in them, which is
called the lusting of the spirit against it.
(1.) How corrupt nature exerts itself in believers, to prevent the
actings of grace. Here it may be observed,
[1.] That that which gives occasion to this, is the Spirit’s withdrawing
his powerful influences, which, when the soul is favoured with, have a
tendency to prevent those pernicious consequences which will otherwise
ensue. And God withdraws these powerful influences sometimes in a way of
sovereignty, to shew him that it is not in his own power to avoid sin
when he will; or that he cannot, without the aids of his grace,
withstand those temptations which are offered to him to commit it. Or
else, he does this with a design to let him know what is in his heart;
and that he might take occasion to humble him for past sins, or present
miscarriages, and make him more watchful for the future.
[2.] Besides this, there are some things which present themselves in an
objective way, which are as so many snares laid to entangle him. And
corrupt nature makes a bad improvement thereof, so that his natural
constitution is more and more vitiated by giving way to sin, and defiled
by the remainders of sin that dwelleth in him. The temptation is
generally adapted to the corrupt inclination of his nature, and Satan
has a hand therein. Thus if his natural temper inclines him to be proud
or ambitious, then immediately the honours and applause of the world are
presented to him; and he never wants examples of those, who, in an
unlawful way, have gained a great measure of esteem in the world, and
made themselves considerable in the stations in which they have been
placed: if he is naturally addicted to pleasures, of what kind soever
they be, then something is offered that is agreeable to corrupt nature,
which seems delightful to it; though it be in itself, sinful: if he be
more than ordinarily addicted to covetousness, then the profits and
advantages of the world are presented as a bait to corrupt nature, and
groundless fears raised in him, of being reduced to poverty, which, by
an immoderate pursuit after the world, he is tempted to fence against.
Moreover, if his natural constitution inclines him to resent injuries,
then Satan has always his instruments ready at hand to stir up his
corruption, and provoke him to wrath, by offering either real or
supposed injuries; magnifying the former beyond their due bounds, or
inferring the latter without duly considering the design of those whose
innocent behaviour sometimes gives occasion hereunto, and, at the same
time, overcharging his thoughts with them, as though no expedient can be
found to atone for them. Again, if his natural constitution inclines him
to sloth and inactivity, then the difficulties of religion are set
before him, to discourage him from the exercise of that diligence which
is necessary to surmount them. And if, on the other hand, his natural
temper leads him to be courageous and resolute, then corrupt nature
endeavours to make him self-confident, and thereby to weaken his trust
in God. Or if he be naturally inclined to fear, then something is
offered to him, that may tend to his discouragement, and to sink him
into despair. These are the methods used by the flesh, when lusting
against the spirit; which leads us to consider,
(2.) The opposition of the spirit to the flesh; or how the principle of
grace in believers inclines them to make a stand against indwelling sin,
which is called the lusting of the spirit against the flesh. The grace
of God, when wrought in the heart in regeneration, is not an unactive
principle; for it soon exerts itself, as being excited by the power of
the Spirit, who implanted it; and from that time there is, or ought to
be, a constant opposition made by it to corrupt nature; and that, not
only as the soul, with unfeigned repentance, mourns for it, and
exercises that self-abhorrence which the too great prevalence thereof
calls for; but as it leads him to implore help from God, against it, by
whose assistance he endeavours to subdue the corrupt motions of the
flesh; or, as the apostle expresses it, to _mortify the deeds of the
body_, Rom. viii. 13. that by this means they may not be entertained, or
prove injurious and destructive to him.
And inasmuch as there is something objective, as well as subjective, in
this work; since the power of God never excites the principle of grace
without presenting objects for it to be conversant about, there are
several things suggested to the soul, which, if duly weighed and
improved, are a means conducive to its being preserved from a compliance
with the corrupt motions of indwelling sin: these are of a superior
nature to those made use of by an enlightened conscience, in
unregenerate persons, to prevent their committing the vilest
abominations, as was before considered; and indeed, they are such as,
from the nature of the thing, can be used (especially some of them) by
none but those in whom the work of grace is begun. Accordingly,
[1.] A believer considers not only the glorious excellencies and
perfections of Christ, which he is now duly sensible of, as he is said
to be precious to them that believe; but he is also affected with the
manifold engagements, which he has been laid under to love him, and to
hate and oppose every thing that is contrary to his glory and interest.
The love of Christ constraineth him; and therefore he abhors the
thoughts of being so ungrateful and disingenuous as he would appear to
be, should he fulfil the lusts of the flesh: the sense of redeeming love
and grace is deeply impressed on his soul; he calls to mind how he has
been quickened, effectually called, and brought into the way of peace
and holiness, and therefore cannot entertain any thoughts of relapsing
or returning again to folly.
Here he considers the great advantage which he has received, which he
would not lose on any terms. The delight and pleasure which he has had
in the ways of God and godliness, has been so great, that corrupt nature
cannot produce any thing that may be an equivalent for the loss of it.
He is very sensible that the more closely he has walked with God, the
more comfortably he has walked. And besides this, he looks forward, and,
by faith, takes a view of the blessed issue of the life of grace, or
those reserves of glory laid up for him in another world, which inclines
him to cast the utmost contempt on every thing that has the least
tendency to induce him to relinquish or abandon his interest therein.
[2.] He considers and improves those bright examples which are set
before him, to encourage him to go on in the way of holiness; takes
Christ himself for a pattern, endeavouring, so far as he is able, to
follow him; walks as they have done, who have not only stood their
ground, but come off victorious in the conflict, and are reaping the
blessed fruits and effects thereof.
[3.] He also considers, as an inducement to him to oppose the corrupt
motions of the flesh; that he has by faith, as his own act and deed, in
the most solemn manner, given up himself to Christ entirely, and without
reserve, and professed his obligation to obey him in all things, and to
avoid whatever has a tendency to displease him. And therefore he reckons
that he is not his own, or, at his own disposal, but Christ’s, whose he
is, by a double right, not only as purchased by, but as devoted and
consecrated to him; and therefore he says with the apostle, _How shall
we that are dead to sin, live any longer therein?_ Rom. vi. 2. He says
to this purpose, I have given up my name to Christ; and I have not,
since that time, seen the least reason to repent of what I did; I have
not found the least iniquity in him, neither has he been an hard master;
but, on the other hand, has expressed the greatest tenderness and
compassion to me, to whose grace alone it is owing, that I am what I am.
Shall I therefore abandon his interest, or prove a deserter at last, and
turn aside into the enemies’ camp? Is there any thing that can be
proposed as a sufficient motive hereunto? Such like thoughts as these,
through the prevailing influence of the principle of grace implanted and
excited by the Spirit, are an effectual means to keep him from a sinful
compliance with the motions of the flesh, and to excite him to make the
greatest resistance against them.
Thus we have considered the opposition that there is between the flesh
and spirit, and how each of these prevail by turns; we might now observe
the consequence of the victory obtained on either side. When grace
prevails, all things tend to promote our spiritual peace and joy; we are
hereby fortified against temptations, and enabled, not only to stand our
ground, but made more than conquerors, through him that loved us.
However it is not always so with a believer; he sometimes finds, that
corrupt nature prevails, and then many sad consequences will ensue
hereupon, which not only occasion the loss of that peace and joy which
he had before; but expose him to many troubles, which render his life
very uncomfortable; and this leads us to consider,
III. What are the consequences of the prevailing power of indwelling
sin. When the flesh lusteth against the spirit, and God is pleased to
withhold his grace, the soul is subjected to many evils, which are
mentioned in the remaining part of this answer, as,
1. A believer is foiled with temptation. Satan gains ground against him
by this means, and pursues the victory which the flesh has obtained
against the spirit; hereupon his conflicts are doubled, arising not only
from _flesh and blood; but the rulers of the darkness of this world_,
Eph. vi. 12. as the apostle expresses it: now his difficulties encrease
upon him, his enemies are more insulting, and he less able to stand his
ground against them, his faith weakened, and his fears encreasing, so
that he is perpetually subject to bondage; sometimes inclined to think
that he shall one day fall, and whatever he formerly thought he had
gained, he lost by the assaults of his spiritual enemies; and at other
times, to question whether ever he had the truth of grace or no; in
which case his spirit must needs be filled with the greatest perplexity,
and almost overwhelmed within him. And he is destitute of that boldness
or liberty of access to the throne of grace, and that comfortable sense
which once he had of his interest in Christ, and finds it very difficult
to recover those lively frames which he has lost, or to stand his ground
against the great opposition made by corrupt nature, which still
increases as faith grows weaker.
2. Another consequence hereof, is his falling into many sins. By which
we are not to suppose that he shall be so far left as to fall into a
state of unregeneracy, or lose the principle of grace that was implanted
in regeneration: nevertheless, when this principle does not exert
itself, and corrupt nature on the other hand, is prevalent, it is hard
to say how far he will run into the commission of known and wilful sins.
As for sins of infirmity, they cannot be avoided, when we are in the
best frame: but in this case we shall find a person committing
presumptuous sins, so that if we were to judge of his state by his
present frames, without considering the former experiences which he has
had of the grace of God, we should be ready to question, whether his
heart were right with God.
And as for sins of omission, these generally ensue hereupon; he cannot
draw nigh to God, with that frame of spirit, which he once had, and
therefore is ready to say, _What profit should I have if I pray unto
him?_ Job xxi. 15. and sometimes concludes, that he contracts guilt by
attempting to engage in holy duties. And to this we may add, that he is
hindered in all his spiritual services, as it is farther observed in
this answer: thus the apostle says, _When I would do good, evil is
present with me_, Rom. vii. 21. He finds his heart disposed to wander
from God, and his thoughts taken up with vanity; upon which account it
may be truly said, that his best works are not only imperfect, but
defiled in the sight of God, who searcheth the heart, and observes the
various steps by which it treacherously departs from him, and can find
no way to recover itself till he is pleased to revive his work, take
away the guilt which he has contracted, recover him out of the snare
into which he has fallen, and so cause the work of grace again to
flourish in the soul, as it has once done.
We shall conclude with some inferences from what has been said
concerning the imperfection of sanctification in believers, together
with the reasons and consequences thereof.
1. Since sinless perfection is not attainable in this life, we should
from hence take occasion to give a check to our censorious thoughts
concerning persons or things, so as not to determine persons to be in an
unconverted state, because they are chargeable with many sinful
infirmities, which are not inconsistent with the truth of grace: some
abatements are to be made for their being sanctified but in part, and
having the remnants of sin in them; and indeed, the greatest degree of
grace which can be attained here, comes far short of that which the
saints are arrived to in heaven; accordingly the difference between a
believer and an unregenerate sinner is not in that one is perfect, and
the other imperfect; for when we consider the brightest characters given
of any in scripture, their blemishes as well as their graces are
recorded; so that none but our Saviour could challenge the world to
convict or reprove them of sin. The apostle speaks of Elias, as a _man
subject to like passions as we are_, James v. 17. and he might have
instanced in many others. Therefore, when we are sensible of our own
imperfections, we ought to enquire, whether the spots we find in
ourselves, are like the spots of God’s children? or, whether these
infirmities may be reckoned inconsistent with the truth of grace? which,
if they be, though it affords matter for humiliation, that we are liable
to any sinful failures, or defects; yet it will be some encouragement to
us, and matter of thanksgiving to God, that notwithstanding this, our
hearts are right with him. That we may be, in some measure, satisfied as
to this matter, let it be considered,
[1.] That we must distinguish between a person’s being tempted to the
greatest sins, which are inconsistent with the truth of grace; and his
complying with the temptation. A temptation of this kind may offer
itself, and at the same time grace may exert itself in an eminent
degree, by the opposition that it makes to it, whether it arises from
indwelling sin, or Satan.
[2.] When we read of some sins that are inconsistent with the truth of
grace, such as those which the apostle speaks of, when he says, that
_neither fornicators nor idolaters, nor adulterers, nor effeminate, nor
abusers of themselves with mankind, nor thieves, nor covetous, nor
drunkards, nor revilers, nor extortioners, shall inherit the kingdom of
God_, 1 Cor. vi. 9, 10. and elsewhere, _the fearful and unbelieving_, as
well as those who are guilty of other notorious crimes, are said to
_have their part in the lake which burneth with fire and brimstone_,
Rev. xxi. 8. We must distinguish between those who are guilty of these
sins in a less degree than what is intended, when they are said to
exclude from the kingdom of heaven; and others being guilty thereof, in
a notorious degree, with greater aggravations: Thus unbelieving fears in
those who are called to suffer for Christ’s sake, if they do not issue
in a denial of him, are not altogether inconsistent with the truth of
grace, though they render a person guilty before God. And the least
degree of covetousness, though it is not to be excused, yet it does not
exclude from the kingdom of heaven; but the prevailing love of the
world, or the immoderate pursuit of it in those who use unlawful means
to attain it, or have a rooted habitual desire after it, more than
Christ, or put it in his room, this is to be reckoned a mark of
unregeneracy.
[3.] We must distinguish between sinful infirmities and allowed
infirmities, or such who sin through surprize, as being assaulted by an
unforseen temptation, when not being on their guard; and the same sin
committed with deliberation; the latter gives greater ground to fear
that a person is in a state of unregeneracy than the former.
We must also distinguish between sins committed and repented of, with
that degree of godly sorrow which is proportioned to their respective
aggravations; and the same sins committed and continued in with
impenitency; the latter gives ground to conclude, that a person is in an
unconverted state, though not the former. And the difference arises not
barely from the nature of the crimes, for we suppose the sins in
themselves to be the same; but from other evidences which a person has
or has not of his being in a state of grace.
2. From what has been said concerning the opposition that there is
between natural conscience and corrupt nature in the unregenerate, we
may infer; that it is a great blessing to have a religious education, as
it has a tendency to prevent many enormities, which others, who are
destitute of it, run into: Accordingly they who have had this privilege
ought to bless God for, and make a right improvement of it. But since
those principles which take their rise from thence, are liable, without
the grace of God prevent it, to be overcome and lost; let us press after
something more than this, and be importunate with God, whose providence
has favoured us thus far, that he would give us a better preservative
against sin, or that the prevailing power thereof may be prevented by
converting grace.
3. From the opposition that corrupt nature makes in believers to the
work of grace, we may infer that the standing of the best of men, or
their not being chargeable with the greatest sins, is not so much owing
to themselves as to the grace of God, by which we are what we are, and
therefore the glory thereof belongs intirely to him; and that we have
reason, when we are praying against our spiritual enemies, to beg that
God would deliver us from the greatest of them, namely, ourselves; and
that he, who has a sovereignty over the hearts of all men, and can
govern and sanctify their natural tempers and dispositions, would keep
us from being drawn aside thereby. This should also induce us to walk
watchfully, and to be always on our guard, depending on the grace of God
for help, that indwelling sin may not so far prevail as to turn aside
and alienate our affections from him.
4. From what has been said concerning the flesh and spirit prevailing by
turns, we infer the uncertainty of the frame of our spirits, and what
changes we are liable to, with respect to the actings of grace, or the
comforts that result from it. This somewhat resembles the state of man
as subject to various changes, with respect to the dispensations of
providence; sometimes lifted up, at other times cast down, and not
abiding long in the same condition: Thus we are enabled, at some times,
to gain advantage over indwelling sin, and enjoy the comforts which
arise from thence; at other times, when the flesh prevails, the acts of
grace are interrupted, and its comforts, almost, if not entirely lost.
What reason have we therefore to bless God, that though our graces are
far from being brought to perfection, and our frames so various; yet he
has given us ground to conclude, that grace shall not wholly be lost,
and we are assured, that our state, as we are justified, is not liable
to the same uncertainty, so that that which interrupts the progress of
sanctification, does not bring us into an unjustified state, or render
us liable to condemnation?
5. From the inconveniences we sustain by the flesh prevailing against
the spirit, as we are foiled by temptation, fall into sins and are
hindered in spiritual services, we infer the great hurt that sin does to
those who are in a justified and sanctified state, as well as to others,
who are under the dominion of it. And therefore it is a vile and
unwarrantable way of speaking which some use, who say, that because
nothing shall separate them from the love of Christ, or bring them who
are justified, back again into an unjustified state, that therefore sin
can do them no hurt; as though all the consequences of the prevalency of
corrupt nature, and the dishonour we bring to God, and the guilt we
contract hereby, could hardly be reckoned prejudicial; but this is such
a way of speaking as confutes itself in the opinion of all judicious and
sober Christians.
Again, we might also infer, from the consequences of the prevalency of
corruption, as we are liable hereby to be discouraged from, or hindered
in the performance of duty; that we ought, if we find it thus with us,
to take occasion from hence to enquire, whether some secret sin be not
indulged and entertained by us, which gives occasion to the prevalency
of corrupt nature, which we ought to be humbled for. Or if we have lived
in the omission of those duties which are incumbent on us, or have
provoked God to leave us to ourselves, and so have had an hand in our
present evils; this affords matter of great humiliation. And we ought to
be very importunate with God for restoring grace, not only that our
faith may not fail; but that we may be recovered out of the snare in
which we are entangled, and may be brought off victorious over all our
spiritual enemies.
Footnote 223:
Τελεσος.
Footnote 78:
Αρλος.
Footnote 79:
_The word is_ καταρτισαι; _which signifies to give them an internal
disposition or fitness for the performance of the duties which they
were to engage in_, _Heb._ xiii. 21.
Footnote 80:
_It is a true observation which some have laid down in this known
aphorism_, Nemo repente fit turpissimus.
Quest. LXXIX.
QUEST. LXXIX. _May not true believers, by reason of their
imperfections, and the many temptations and sins they are overtaken
with, fall away from the state of grace?_
ANSW. True believers, by reason of the unchangeable love of God, and
his decree and covenant to give them perseverance, their inseparable
union with Christ, his continual intercession for them, and the
Spirit and seed of God abiding in them, can neither totally nor
finally fall from the state of grace, but are kept by the power of
God, through faith unto salvation.
It is natural for persons, when they enjoy any blessing, to be
solicitous about their retaining it; otherwise the pleasure that arises
from it; if it is like to be short and transitory, is rather an
amusement than a solid and substantial happiness. The same may be said
of those graces and privileges which believers are made partakers of, as
the fruits and effects of the death of Christ: These are undoubtedly the
most valuable blessings; therefore it highly concerns us to enquire;
whether we may assuredly conclude, that we shall not lose them, and so
fail of that future blessedness which we have had so delightful a
prospect of?
The saints’ perseverance has not only been denied by many since the
reformation, and, in particular, by Papists, Socinians, and
Remonstrants: But by the Pelagians of old; and all those whose
sentiments bear some affinity to, or are derived from their scheme. And,
indeed, when we find persons endeavouring to establish the doctrine of
conditional election, universal redemption, &c. or when they explain the
nature of human liberty, as they do, who make the grace of God to be
dependent on it for its efficacy in the beginning and carrying on the
work of conversion and sanctification; and accordingly assert, that the
will has an equal power to determine itself to good or evil; or, that
the grace of God affords no other assistance to promote the one or fence
against the other, than what is objective, or, at least, by supporting
our natural faculties; and if there be any divine concourse, that it
consists only in what respects the external dispensations of providence,
as a remote means conducive thereunto, the event hereof depending on our
own conduct or disposition to improve these means: I say, if persons
maintain these and such-like doctrines, it is not to be wondered, when
we find them pleading for the possibility of a believer’s falling
totally and finally from the grace of God. For they who have brought
themselves into a state of grace, may apostatize, or fall from it. If
the free-will of man first inclined itself to exercise those graces
which we call special, such as faith, repentance, love to God, &c. then
it will follow, that he may lose them and relapse to the contrary vices;
and by this means men may plunge themselves into the same depths of sin
and misery from whence they had before escaped; and, according to this
scheme, there may be, in the course of our lives, a great many instances
of defection from the grace of God, and recovery to it, and finally, a
drawing back unto perdition: Or if a person be so happy as to recover
himself out of his last apostacy before he leaves the world, then he is
saved; otherwise he finally perishes. This is a doctrine which some
defend, the contrary whereunto we shall endeavour to maintain, as being
the subject insisted on in this answer.
But before we proceed to the defence thereof, it may not be amiss to
premise something, which may have, at least, a remote tendency to
dispose us to receive conviction from the arguments which may be brought
to prove it. Thus we may consider that the contrary side of the question
is in itself less desirable, if it could be defended. It is certain,
that the doctrine of the possibility of the saints falling from grace,
tends very much to abate that delight and comfort which the believer has
in the fore-views of the issue and event of his present state. It is a
very melancholy thought to consider, that he who is now advanced to the
very borders of heaven, may be cast down into hell; or that, though he
has at present an interest in the special and discriminating love of
God, he may afterwards become the object of his hatred, so as never to
behold his face with joy in a future world; or that, though his feet are
set upon a rock, yet his goings are not established; though he is
walking in a plain and safe path, yet he may be ensnared, entangled, and
fall, so as never to rise again; that though God be his friend, yet he
may suffer him to fall into the hands of his enemies, and be ruined and
undone thereby, as though his own glory were not concerned in his coming
off victorious over them, or connected with the salvation of his people:
So that as this doctrine renders the state of believers very precarious
and uncertain, it tends effectually to damp their joys, and blast their
expectations, and subject them to perpetual bondage; and it is a great
hindrance to their offering praise and thanksgiving to God, whose grace
is not so much magnified towards them, as it would be, had they ground
to conclude that the work which is now begun, should certainly be
brought to perfection.
And on the other hand, the doctrine which we are to maintain, is in
itself so very comfortable, that if we were, at present, in suspense
concerning the truth thereof, we cannot but desire that it may appear to
be agreeable to the mind of God: It is certainly a very delightful thing
for us to be assured, that what is at present well, shall end well; that
they who are brought to believe in Christ, shall for ever abide with
him; and that the work of grace, which, at present, affords so fair and
pleasing a prospect of its being at last perfected in glory, shall not
miscarry. This will have a tendency to enhance our joy in proportion to
the ground we have to conclude that the work is true and genuine; and it
will excite our thankfulness to God, when we consider, that he who is
the author, will also be the finisher of faith: So that it is certain
this doctrine deserves confirmation; and accordingly we shall endeavour
to establish our faith therein in the following method:
I. We shall consider what we are to understand by persevering in grace,
or falling from it.
II. We shall prove, that the best believers would certainly fall from
grace, were they left to themselves: So that their perseverance therein,
is principally to be ascribed to the power of God, which keeps them,
through faith, unto salvation.
III. We shall consider, what ground we have to conclude that the saints
shall persevere in grace; and so explain and illustrate the several
arguments insisted on in this answer; to which we shall add some others
taken from several scriptures by which this doctrine may be defended.
IV. We shall endeavour to answer some objections that are generally
brought against it.
V. We shall consider what we are to understand by persevering in grace,
or falling from it.
1. When we speak of a person as persevering in grace, this supposes that
he has the truth of grace. We do not hereby intend that a person may not
fall away from a profession of faith; or that no one can lose that which
we generally call common grace, which, in many things, bears a
resemblance to that which is saving. We have before considered, that
there is a temporary faith, whereby persons appear religious, while it
comports with their secular interest; but when they are called by reason
of persecution or tribulation, which may arise for the sake of the
gospel, to forego their worldly interests, or quit their pretensions to
religion, they fall away, or lose that grace which they _seemed to
have_, as the Evangelist expresses it, Luke viii. 18. We read of some
whose hope of salvation is like the spider’s web, or the giving up of
the ghost; but these are described not as true believers, but
hypocrites. It is beyond dispute that such may apostatize, and not only
lay aside the external practice of some religious duties, but deny and
oppose the doctrines of the gospel, which they once assented to the
truth of.
2. It is certain that true believers may fall into very great sins; but
yet they shall be recovered and brought again to repentance: therefore
we must distinguish between their dishonouring Christ, disobeying his
commands, and thereby provoking him to be angry with him; and their
falling away totally from him. We have before considered, when we proved
that perfection is not attainable in this life, that the best men are
sometimes chargeable with great failings and defects. And indeed,
sometimes their sins are very heinously aggravated, their conversation
in the mean while discovering that they are destitute of the actings of
grace, and that to such a degree that they can hardly be distinguished
from those who are in an unregenerate state: accordingly it is one thing
for a believer not to be able to put forth those acts of grace which he
once did; and another thing for him to lose the principle of grace: it
would be a very preposterous thing to say, that when David sinned in the
matter of Uriah, the principle of grace exerted itself; yet it was not
wholly lost. It is not the same in this case, as in the more common
instances of the saints’ infirmities, which they are daily chargeable
with, in which, the conflict that there is between the flesh and spirit
appears; for when corrupt nature exerts itself in such a degree that it
leads persons to the commission of deliberate and presumptuous sins,
they hardly appear to be believers at that time: nevertheless if we
compare what they were before they fell, with what they shall be when
brought to repentance, we may conclude, that they did not, by their
fall, bring themselves altogether into a state of unregeneracy.
3. It is beyond dispute, that as a believer may be destitute of the acts
of grace; so he may lose the comforts thereof, and sink into the depths
of despair. Of this we have several instances recorded in scripture,
which are agreeable to the experiences of many in our day: thus the
Psalmist, at one time, speaks of himself, as _cast down_, and _his soul
disquieted within him_, Psal. xliii. 5. and cxvi. 3. And at another time
he says, _The sorrows of death compassed me, and the pains of hell gat
hold upon me._ And elsewhere he complains, _Will the Lord cast off for
ever? will he be favourable no more? is his mercy clean gone for ever?
doth his promise fail for evermore? hath God forgotten to be gracious?
hath he in anger shut up his tender mercies_, Psal. lxxvii. 7-9. And
again, a believer is represented as being altogether destitute of a
comfortable sense of the divine love, when complaining, _Thou hast laid
me in the lowest pit, in darkness, in the deeps. Thy wrath lieth hard
upon me, and thou hast afflicted me with all thy waves. Wilt thou shew
wonders to the dead? Shall the dead arise and praise thee? Shall thy
loving kindness be declared in the grave, or thy faithfulness in
destruction? Thy fierce wrath goeth over me, thy terrors have cut me
off_, Psal. lxxxviii. 6. _&c._ And it is certain, that when at any time
he falls into very great sins, which seem inconsistent with a state of
grace, he has no present evidence that he is a believer; and is never
favoured with a comfortable sense of his interest in Christ, nor is the
joy of God’s salvation restored to him, till he is brought unfeignedly
to repent of his sin. Former experiences will not evince the truth of
grace, while he remains impenitent. It is a bad sign when any one, who
formerly appeared to have the truth of grace, but is now fallen into
great sins, concludes himself to be in a state of grace, without the
exercise of true repentance; for this can be deemed little better than
presumption: however, God, whose mercy is infinitely above our deserts,
will, in the end, recover him; though, at present, he does not look like
one of his children.
4. There are some who suppose that a believer may fall totally, though
not finally from grace. And their reason for it is this; because they
conclude, as they have sufficient warrant to do, from scripture, that
they shall not fall finally, inasmuch as the purpose of God concerning
election, must stand; if they had not been chosen to salvation they
would never have been brought into a state of grace: they are supposed,
before they fell, to have been sanctified; whereas sanctification is
inseparably connected with salvation; and therefore, though they
consider them, at this time, as having lost the grace of sanctification,
and so to have fallen totally; yet they shall be recovered, and
therefore not fall finally. Sanctification is Christ’s purchase; and
where grace is purchased for any one, a price of redemption is paid for
his deliverance from condemnation; and consequently he shall be
recovered and saved at last, though, at present, he is, according to
their opinion, totally fallen.
These suppose, not only that the acts of grace may be lost, but the very
principle, and the reason hereof is, because they cannot see, how great
and notorious sins, such as those committed by David, Peter, Solomon,
and some others, can consist with a principle of grace: this indeed cuts
the knot of some difficulties that seem to attend the doctrine of the
saints perseverance, though falling into great sins: nevertheless, I
think it may easily be proved, which we shall endeavour to do, that they
shall be preserved from a total, as well as a final apostacy: or, that
when they fall into great sins, they do not lose the principle of grace,
though it be, at present, innactive; which we shall take occasion to
insist on, more particularly under a following head, when we consider
that argument mentioned in this answer for the proof of this doctrine
taken from the Spirit and seed of God abiding in a believer, as that
which preserves him from a total as well as a final apostacy.
II. We shall now consider, that the best believers would certainly fall
from grace, were they left to themselves: so that their perseverance
therein is principally to be ascribed to the power of God, that keeps
them through faith unto salvation. This is particularly observed in this
answer, in which several arguments are laid down to prove the doctrine
of the saints’ perseverance in grace, and it is supposed to be founded
on his power, and will, to maintain it. God is styled _the preserver of
men_, Job vii. 20. inasmuch as he upholds all things by the word of his
power, so that independency on him is inconsistent with the idea of our
being creatures; and we have no less ground to conclude, that his power
maintains the new creature, or that grace, which took its first rise
from him. Should he fail or forsake us, we could not put forth the least
act of grace, much less persevere therein. When man at first came out of
the hands of God, he was endowed with a greater ability to stand than
any one, excepting our Saviour, has been favoured with, since sin
entered into the world; yet he apostatized, not from any necessity of
nature, but by adhering to that temptation which he might have
withstood. Then how unable is he to stand in his present state, who is
become weak, and, though brought into a state of grace, renewed and
sanctified but in part; having still the remainders of corruption, which
maintain a constant opposition to the principle of grace? Our
perseverance in grace cannot therefore be owing to ourselves;
accordingly the apostle ascribes this to a divine hand, when he says,
that _we are kept by the power of God through faith unto salvation_, 1
Pet. i. 5.
A late celebrated writer, on the other side of the question,[81]
attempts to evade the force of this argument to prove the doctrine of
perseverance, though I think, without much strength of reasoning, when
he says; that all who are preserved to salvation, are kept by the power
of God, but not that all believers are so kept.
To which it may be replied, that all believers, whose character answers
that of the church, to which the apostle writes, shall be saved; namely,
all who are _begotten again unto a lively hope, by the resurrection of
Jesus Christ, to an inheritance incorruptible and undefiled, and that
fadeth not away, reserved in heaven for them_; whose _faith_, after it
has been tried, shall be _found unto praise, and honour, and glory, at
the appearing of Jesus Christ_, 1 Pet. i. 3, 4, 7. I say, these shall
certainly be saved: therefore, if all who are thus preserved to
salvation, are kept by the power of God, this is all we need contend
for. And whereas he adds, that when they are said to be kept through
faith, the meaning is, they are kept, if they continue in the faith. To
this it may be replied, That their continuance in the faith was put out
of all dispute, by what is said concerning them in the words going
before and following, as row referred to. And as to his argument, it
amounts to no more than this; that they shall be kept by the power of
God, if they keep themselves; or they shall persevere if they persevere,
to which I need make no reply.
But since our main design in this head is not to prove that believers
shall persevere, which we reserve to our next; but to shew that whatever
we assert concerning their perseverance, take its rise from God; we
shall consider this as plainly contained in scripture. Accordingly the
apostle speaks of the Lord’s _delivering him from every evil work, and
preserving him to his heavenly kingdom_, 2 Tim. iv. 18. Jude, ver. 1.
and the apostle Jude speaks of believers as _sanctified by God the
Father, and preserved in Jesus Christ, and called_, or as being first
called, and then preserved by God the Father, through the intervention
of Christ, our great Mediator, till they are brought to glory. And our
Saviour, in his affectionate prayer for his church, a little before he
left the world, says, _Holy Father, keep, through thine own name, those
whom thou hast given me_, John xvii. 11. which not only proves that the
perseverance of the saints is owing to God, but that the glory of his
own name is concerned herein; therefore it is not from ourselves, but
him: and there is another scripture, in which our Saviour, speaks of the
perseverance of his _sheep_ in grace, and of his giving them eternal
life, and adds, that _they shall never perish, neither shall any pluck
them out of his hand_, chap. x. 28. therefore it is owing to his care,
as the great Shepherd of the sheep, and to his power, that is superior
to that of all those who attempt to destroy them, that they shall
persevere in grace. And this leads us to consider,
III. What ground we have to conclude that the saints shall persevere in
grace, and so explain and illustrate the arguments insisted on in this
answer, together with some others that may be taken from the sense of
several scriptures, by which this doctrine may be defended.
1. The saints’ perseverance in grace may be proved from the unchangeable
love of God, and his decree and purpose, relating to their salvation, in
which it is discovered and executed. That God loved them with a love of
good-will, before they were inclined to express any love to him, is
evident; because their love to him is assigned as the effect and
consequence of his love to them, as the apostle says, _We love him
because he first loved us_, 1 John iv. 19. Therefore this love of God to
his people, must be considered as an immanent act; from whence it
follows, that it was from eternity, since all God’s immanent acts are
eternal: and this is particularly expressed by the prophet, when he
says, _The Lord hath appeared of old unto me, saying, Yea, I have loved
thee with an everlasting love_, Jer. xxxi. 3. If this be meant of a love
that shall never have an end, it plainly proves the doctrine we are
defending; but inasmuch as the words that immediately follow,
_Therefore, with loving kindness have I drawn thee_, seem to intimate
that this everlasting love is that which was from everlasting; as his
drawing them or bringing them into a converted state is the result
hereof: therefore this everlasting love is the same as his eternal
purpose, or design to save them. If there be such an eternal purpose
relating to their salvation, this necessarily infers their perseverance;
and that there was such a design in God has been already proved under a
foregoing answer[82]. And they who are the objects of this eternal
purpose of grace are frequently described, in scripture, as believers,
inasmuch as faith and salvation are inseparably connected together;
therefore, the execution of God’s purpose in giving faith, necessarily
infers the execution thereof, in saving them that believe.
That this purpose of grace is unchangeable, has been before proved[83];
and may be farther argued from what the apostle speaks concerning _the
immutability of his counsel_, shewn to the _heirs of promise_, as the
ground of that _strong consolation_ which they have _who are flying for
refuge to lay hold upon the hope set before them_, Heb. vi. 17, 18.
Therefore, if God cannot change his purpose, relating to the salvation
of believers, it necessarily follows, that they shall certainly attain
this salvation, and consequently, that they shall persevere in grace.
_Obj._ To this it will be objected, that though God may be said to love
his people, while they retain their integrity, yet they may provoke him
by their sins to cast them off; therefore the present exercise of divine
love to them is no certain argument that it shall be extended to the
end, so as that, by virtue hereof, he will enable them to persevere, and
then bring them to glory.
_Answ._ To this it may be replied; that we do not deny that believers,
by their sins, may provoke God so far, as that, if he should mark their
iniquities, or deal with them according to the demerit thereof, he would
cast them off for ever; but this he will not do, because it is
inconsistent with his purpose to recover them from their backslidings,
and forgive their iniquities. Moreover, it cannot be denied, that,
notwithstanding God’s eternal love to them, there are many instances of
his hatred and displeasure expressed in the external dispensations of
his providence, which are as often changed, as their conduct towards him
is changed; but this does not infer a change in God’s purpose: he may
testify his displeasure against them, or as the Psalmist expresses it,
_Visit their transgressions with the rod, and their iniquities with
stripes_, Psal. lxxxix. 32. Nevertheless he cannot change his resolution
to save them; and therefore, by some methods of grace, he will recover
them from their backslidings, and enable them to persevere in grace,
since his counsel shall stand, and he will do all his pleasure.
2. Another argument to prove the saints’ perseverance, may be taken from
the covenant of grace, and the many promises respecting their salvation,
which are contained therein. That this may appear, let it be considered,
(1.) That Christ was appointed to be the head of this covenant, as was
observed in a foregoing answer[84]; and accordingly there was an eternal
transaction between the Father and him; in which, all things were
stipulated in the behalf of his elect, whom he therein represented,
which relate to their everlasting salvation. In this covenant God the
Father, not only promised that he should _have a seed to serve him_,
Psal. xxii. 30. but that he _should see his seed_; and that _the
pleasure of the Lord_, with relation to them, _should prosper in his
hand_; that he should _see of the travel of his soul, and be satisfied_,
Isa. liii. 10, 11. which implies, that he should see the fruits and
effects of all that he had done and suffered for them, in order to their
salvation; and this is not spoken of some of them, but of all; and it
could not have had its accomplishment, were it possible for them not to
persevere in grace.
(2.) In this covenant, Christ has undertaken to keep them, as the result
of his becoming a Surety for them, in which he not only engaged to pay
the debt of obedience and sufferings that was due from them, which he
has already done; but that he would work all that grace in them which he
purchased by his blood; and he has already begun this work in them which
is not yet accomplished: can we therefore suppose that he will not bring
it to perfection, nor enable them to endure to the end, that they may be
saved, which would argue the greatest unfaithfulness in him, who is
styled Faithful and True?
Moreover, as there are engagements on Christ’s part, relating hereunto,
and in pursuance thereof, they are said to be in his hand; so the Father
has given them an additional security, that they shall be preserved from
apostasy; and therefore they are also said to be _in his hand_; from
whence _none can pluck them out_; and from thence it is argued, that
_they shall never perish_, John x. 28, 29. And we may observe, that the
life which Christ is said to give them respects not only the beginning
thereof, in the first grace which they are made partakers of in
conversion; but it is called _eternal life_, which certainly denotes the
completing of this work in their everlasting salvation.
(3.) The subject-matter of the promises contained in the covenant of
grace, relates not only to their sanctification here, but salvation
hereafter; in which respect it is called _an everlasting covenant_, and
the mercies thereof, _the sure mercies of David_, Isa. lv. 3, 4. that
is, either those mercies which David, who had an interest in this
covenant, was given to expect; or mercies which Christ had engaged to
purchase and bestow, who is here called David, as elsewhere, Hos. iii.
5. inasmuch as David was an eminent type of him, as well as because he
was his seed according to the flesh; and that this is the more probable
sense of the two, appears from the following words, in which he is said
to be _given for a witness to the people, a leader and commander to the
people_: and if these mercies are in Christ’s hand to apply, it is no
wonder that they are styled _sure mercies_.
We might here consider the covenant of grace as containing in it all the
promises that respect the beginning, carrying on, or completing the
salvation of his people; and these relate not only to what God will do
for them; but what he will enable them to be, and do, in those things
that concern their faithfulness to him, whereby they have the highest
security that they shall behave themselves as becomes a covenant-people.
Thus he assures them, that he will be to them a God, that is, that he
will glorify his divine perfections in bestowing on them the special and
distinguishing blessings of the covenant; and that they shall be to him
a people, that is, shall behave themselves so as that they shall not, by
apostacy from him, oblige him to disown his relation to them, or exclude
them from his covenant. He has not only encouraged them to expect those
great things that he would do for them, provided they yielded obedience
to his law; but that he would _put his law into their inward parts, and
write it in their hearts_, whereby they might be disposed to obey him:
and when he says, that they _shall teach no more every man his
neighbour, and every man his brother, saying, Know the Lord_, he gives
them to understand that they should not only teach or instruct one other
in the knowledge of God, which respects their being favoured with the
external means of grace; but that they _should all know him, from the
least of them unto the greatest_. This not only denotes that they should
have a speculative knowledge of divine truth, but a saving knowledge
thereof; which is inseparably connected with _life eternal_, John xvii.
3. as appears from its being accompanied with, or flowing from
forgiveness of sin, as it immediately follows; _for I will forgive their
iniquity_; and this is expressed with a peculiar emphasis, which is
certainly inconsistent with their falling from a justified state, when
it is said, _I will remember their sin no more_, Jer. xxxi. 33, 34. And
elsewhere, when God speaks of his _making an everlasting covenant_ with
his people, chap. xxxii. 40. he promises that _he will not turn away
from them to do them good_; and, inasmuch as they are prone, by reason
of the deceitfulness of their hearts, to turn aside from him, he adds,
_I will put my fear in their hearts, that they shall not depart from
me_; it is not only said that he will not turn from them, if they fear
him; but he gives them security in this covenant, that they shall fear
him: can we therefore conclude that they, in whom this covenant is so
far made good, that God has put his fear in their hearts, which is
supposed in their being believers, shall not attain the other blessing
promised, to wit, that of their not departing from him?
Moreover, the stability of this covenant, as a foundation of the saints’
perseverance, is set forth by a metaphor, taken from the most fixed and
stable parts of nature; and it is said to exceed them herein; _The
mountains shall depart and the hills be removed, but my kindness shall
not depart from thee; neither shall the covenant of my peace be removed,
saith the Lord, that hath mercy on thee_, Isa. liv. 10.
_Object._ The principal objection that is brought to enervate the force
of this argument taken from those promises of the covenant, which
respect the saints’ perseverance, is, that they are to be considered
either as conditional, and the conditions thereof not fulfilled, in
which case they are not obliging, and therefore God is not bound to give
salvation to those to whom he has promised it, upon these conditions; or
else they are to be considered as made to a political body, _viz._ the
Jewish nation, in which case it is not to be supposed that they respect
their eternal salvation, but only some temporal deliverance which they
were to be made partakers of, that belonged to that church in general;
for everlasting salvation is never considered as a blessing that shall
be applied to whole nations, how much soever an whole nation may partake
of the common gifts of divine bounty which are bestowed in this world.
_Answ._ In answer to this objection, in both its branches, I need only
refer to what has been said elsewhere. As to the former branch thereof,
we have endeavoured to shew how those scriptures are to be understood
which are laid down in a conditional form, without supposing that they
militate against the absoluteness of God’s purpose, or its
unchangeableness, and independency on the conduct of men.[85] And as to
the latter branch thereof; what has been said in answer to an objection
of the like nature, brought against the doctrine of election by Dr.
Whitby, and others, who suppose that the blessings, which the elect are
said to be made partakers of in scripture, respect the nation of the
Jews, or the church in general, and not a particular number chosen out
of them to salvation; and that the promises which are directed to them,
are only such as they were given to expect, as a church or political
body of men, may well be applied to our present purpose, and serve as an
answer to this objection;[86] therefore all that I shall add by way of
reply to it, in this place, is,
[1.] If any thing be annexed to these promises of the covenant, that
gives occasion for some to conclude, that it is conditional, we must
take heed that we do not understand such expressions as denoting the
dependance of God’s determinations on the arbitrary will of man; as
though his purpose relating to the salvation of his people were
indeterminate, and it were a matter of doubt with him, as well as with
us, whether he should fulfil it or no; because it is uncertain whether
the conditions thereof shall be performed; for this supposition is
inconsistent with the divine perfections: but, if, on the other hand, we
suppose that the grace or duty annexed to the promise, must have some
idea of a condition contained in it; this may be understood according to
the tenor of God’s revealed will, as denoting nothing else but a
condition of our expectation, or of our claim to the blessing promised;
and then nothing can be inferred from hence, but that some who lay claim
to, or expect salvation, without performing the condition thereof, may
apostatize, and so miss of it; which does not in the least militate
against the doctrine we are defending.
And to this we may farther add, that when such a condition is annexed to
a promise (for I will not decline to call it so, in the sense but now
laid down) and there is another promise added, in which God engages that
he will enable them to perform this condition, that is equivalent to an
absolute promise; and of this kind are those conditions that are
mentioned in the scriptures before referred to, as has been already
observed. When God promises that he will be a God to them, that he will
forgive their iniquities, and never reverse the sentence of forgiveness,
or remember their sins no more, and that he will never turn away from
them to do them good; he, at the same time promises, that he will put
his law in their inward parts, and write it in their hearts, and put his
fear in their hearts, and so enable them to behave themselves as his
people, or to be to him a people; and when God sets forth the stability
of his covenant, and intimates that it should not be removed, he adds,
that his kindness shall not depart from them, which kindness does not
barely respect some temporal blessings which he would bestow upon them,
but his extending that grace to them that should keep them faithful to
him; and therefore he says, _that in righteousness they should be
established_; which contains a promise to maintain grace in them,
without which they could hardly be said to be established in
righteousness, as well as that he would perform the other things
promised to them in this covenant.
[2.] As to the other branch of the objection, in which the promises are
considered as given to the church in general, or to the Jews, as a
political body of men; and that this cannot be supposed to respect their
everlasting salvation, but only some temporal blessings which they
should enjoy, it may be replied, That this is to be determined by the
express words contained in the promise: if God tells them that he will
do that for them which includes more in it than the blessings which they
are supposed to enjoy, that are of a temporal nature, we are not to
conclude that there is nothing of salvation contained in them, when the
words seem to imply that there is. And though these promises are said to
be given to the Jews, as a political body of men, and there are some
circumstances therein, which have an immediate and particular relation
to them: yet the promises of special grace and salvation were to be
applied only by those who believed amongst them; and the same promises
are to be applied by believers in all ages; or else we must understand
those scriptures only as an historical relation of things that do not
belong to us; which would tend very much to detract from the
spirituality and usefulness of many parts of scripture.
To make this appear, we might consider some promises which, when first
made, had a particular relation to God’s dealings with his people in
those circumstances in which they were at that time; which,
notwithstanding, are applied in a more extensive manner, to New
Testament believers in all ages. Thus when God tells his people, in the
scripture before referred to, that _all thy children shall be taught of
the Lord_, Isa. liv. 13. whatever respect this may have to the church of
the Jews, our Saviour applies it in a more extensive way, as belonging
to believers in all ages, when he says, _Every man therefore that hath
heard and learned of the Father, cometh unto me_, John vi. 45. And when
God promises Joshua that _he would not fail nor forsake him_, and
encourages him thereby, _not to fear nor be dismayed_, Josh. i. 5, 9.
when he was to pass over Jordan, into the land of Canaan; and after
that, to engage in a work which was attended with many difficulties:
this promise is applied, by the apostle, as an inducement to believers,
in his day, to be _content with such things as they have_; accordingly
he adds, that what God told Joshua of old, the same was written for
their encouragement, _viz._ that _he would never leave them, nor forsake
them_, Heb. xiii. 5. We cannot therefore but conclude from hence, that
this objection is of no force in either of its branches, to overthrow
the doctrine of the saints’ perseverance, as founded on the stability of
the promises of the covenant of grace.
3. The saints’ perseverance in grace may be farther proved from their
inseparable union with Christ: this union is not only federal, as he is
the head of the covenant of grace, and they his members, whose salvation
he has engaged to bring about, as was observed under the last head; but
he may be considered also as their vital head, from whom they receive
spiritual life and influence; so that as long as they abide in him,
their spiritual life is maintained as derived from him: if we consider
the church, or the whole election of grace as united to him, it is
called, _His body_, Col. i. 24. _the fulness of him that filleth all in
all_, Eph. i. 23. and every believer being a member of this body, or a
part, if I may so express it, of this fulness, if it should perish and
be separated from him, his body would be defective, and he would sustain
a loss of that which is an ingredient in his fulness.
Moreover, as this union includes in it that relation between Christ and
his people, which is, by a metaphorical way of speaking, styled
conjugal;[87] and accordingly is mutual, as the result of his becoming
theirs by an act of grace, and they his by an act of self-dedication;
this is the foundation of mutual love, which is abiding, it is certainly
so on his part; because it is unchangeable, as founded on a
covenant-engagement, which he cannot violate; and though their love to
him be in itself subject to change, through the prevalency of corrupt
nature, which too much inclines them to be unstedfast in this
marriage-covenant; yet he will recover and bring them back to him, and
will not deal with them as persons do with strangers, whom they exclude
from their presence or favour, if they render themselves unworthy of it;
but they who stand in a nearer relation to him, and accordingly are the
objects of his special love, shall not be cast off for ever, how much
soever he may resent their unworthy behaviour to him. Not to be separate
from Christ, is, according to the apostle’s expression, not to _be
separated_ from his love; and this, he says, he was _persuaded_ that he
should not be, or _that neither death nor life, nor angels, nor
principalities, nor powers, nor things present, nor things to come, nor
height, nor depth, nor any other creature shall be able to do it_, Rom.
viii. 35, 38, 39. Accordingly it is said, that _having loved his own,
which were in the world, he loved them unto the end_, John xiii. 1.
Here I cannot but take notice of a very jejune and empty sense which
some give of this text, to evade the force of the argument taken from
it, to prove the doctrine we are maintaining. How plausible soever it
may seem to be to those who conclude that this must be the true sense,
because it favours their own cause: by _his own_ they mean no other than
Christ’s disciples, whom he was at that time conversant with; and
indeed, they apply whatever Christ says, in some following chapters, to
them, exclusive of all others; as when he says, _Ye are not of the
world, but I have chosen you out of the world_, chap. xv. 19. and
_because I live, ye shall live also_, chap. xiv. 19. This, they suppose,
respects them in particular; and so in the text before us, _having loved
his own which were in the world_; that is, his own disciples; as though
he had a propriety in none but them; _he loved them to the end_; that
is, not to the end of their lives; for that would prove the doctrine we
are maintaining, but to the end of his life, which was now at hand; and
his love to them, they suppose to be expressed in this, that he
condescended to wash their feet. But if this were the sense of the
words, his love to them would not be so extraordinary a privilege as it
really is; for it would be only an instance of human and not divine
love. And indeed, our happiness consists, not only in Christ’s loving us
to the end of his life; but in his continuing to express his love in his
going into heaven to prepare a place, and there making continual
intercession for us; and in the end, in his coming again to receive us
to himself, that where he is, we may be also; which leads us to
consider,
4. That the saints’ perseverance farther appears from Christ’s continual
intercession for them. This has been particularly explained in a
foregoing answer;[88] and the apostle speaking of his _ever living to
make intercession_ for his people, infers that _he is able to save them
to the uttermost that come unto God by him_, Heb. vii. 25. This he could
not be said to do, should he leave the work which he has begun in them,
imperfect, and suffer them, who come to him by faith, to apostatize from
him. We have before considered Christ’s intercession, as including in it
his appearing in the presence of God, in the behalf of those for whom he
offered himself a sacrifice while here on earth; and also, that what he
intercedes for shall certainly be granted him, not only because he is
the Son of God, in whom he is well pleased, but because he pleads his
own merits; and to deny to grant what he merited, would be, in effect,
to deny the sufficiency thereof, as though the purchase had not been
fully satisfactory; therefore we must conclude, as he himself said on
earth, that _the Father heareth him always_. It is also evident, that he
prays for the perseverance of his people, as he says to Peter, _I have
prayed for thee, that thy faith fail not_, Luke xxii. 32. And there are
many things in that affectionate prayer, mentioned in John xvii. which
he put up to God, immediately before his last sufferings, which respect
their perseverance in grace; as when he says, _Holy Father, keep through
thine own name those whom thou hast given me, that they may be one, as
we are_, John xvii. 11. and, _I pray not that thou shouldst take them
out of the world, but that thou shouldst keep them from the evil_, ver.
15. that is, either the evil that often attends the condition in which
they are, in the world, that so the work of grace may not suffer, at
least, not miscarry thereby; or else, that he would keep them from the
evil one, that so they may not be brought again under his dominion; he
also prays, _that they may be made perfect in one_, ver. 23. that is,
not only that they may be perfectly joined together in the same design,
but that this unanimity may continue till they are brought to a state of
perfection; and _that the world may know that God has loved them, even
as he has loved Christ_. And he declares his _will_; which shews that
his intercession is founded on justice, and accordingly contains in it
the nature of a demand, rather than a supplication for what might be
given or denied, namely, _That they whom the Father had given him might
be with him where he is, that they may behold his glory_, ver. 24. all
which expressions are very inconsistent with the supposition, that it is
possible that they, whom he thus intercedes for, may apostatize, or fall
short of salvation.
_Object._ It is objected by some, that this prayer respects none but his
disciples, who were his immediate friends and followers, and not
believers in all ages and places in the world.
_Answ._ But to this it may be replied, That the contrary hereunto is
evident, from several things which are mentioned in this prayer, as for
instance, he says, That _the Father had given him power over all flesh;
that he should give eternal life to as many as he had given him_, ver.
2. the sense of which words will sink too low, if we suppose that he
intends thereby, thou hast given me power to dispose of all persons and
things in this world, that I may give eternal life to that small number
which thou hast given me, namely, my disciples; whereas he speaks of
that universal dominion which he has over all persons and things, which
were committed to him with this view, that all those who were put into
his hand to redeem and save, should attain eternal life: and again, he
says, _I have manifested thy name unto the men which thou gavest me out
of the world; thine they were, and thou gavest them me, and they have
kept thy word_, ver. 6. Did Christ manifest the divine name and glory to
none but those who were his disciples; and were there none but them that
had kept his word? And when he says, that they whom he prayed for, are
the Father’s; and adds, that _all mine are thine, and thine are mine;
and I am glorified in them_, ver. 9, 10. Is the number of those, whom
Christ has a right to, and the Father has set apart for himself, in whom
he would shew forth his glory, as the objects of his love, and in whom
Christ, as Mediator, was to be glorified, so small, as that it contained
only the eleven disciples? Or does it not rather respect all that have,
or shall believe, from the beginning to the end of time? and when he
speaks of _the world’s hating them, because they are not of the world_,
John xvii. 14, 15. and of their being exposed to the evils that are in
the world, or the assaults of Satan, who is their avowed enemy; is this
only applicable to the disciples? And when he says, _Neither pray I for
these alone_, that is, for those who now believe, _but for them also
which shall believe_, ver. 20. does it not plainly intimate that he had
others in view besides his disciples? These, and several other passages
in this prayer, are a sufficient evidence that there is no weight in the
objection, to overthrow the argument we are maintaining.