Part 25

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.