Part 28

Thus we have endeavoured to explain and shew the force of those arguments which are contained in this answer to prove the doctrine of the saints’ perseverance. There are several others that might have been insisted on; and particularly it may be proved, from the end and design of Christ’s death, which was not only that he might purchase to himself a peculiar people, but that he might purchase eternal life for them; and we cannot think that this invaluable price would have been given for the procuring of that which should not be applied, in which respect Christ would be said to die in vain. When a person gives a price for any thing, it is with this design, that he or they, for whom he purchased it, should be put into the possession of it; which, if it be not done, the price that was given is reckoned lost, and the person that gave it disappointed hereby.

And this argument may be considered as having still more weight in it, if we observe, that the salvation of those whom Christ has redeemed, not only redounds to their happiness, but to the glory of God the Father, and of Christ, our great Redeemer. God the Father, in giving Christ to be a propitiation for sin, designed to bring more glory to his name than by all his other works: Thus our Saviour appeals to him in the close of his life, _I have glorified thee on the earth, I have finished the work which thou gavest me to do_, John xvii. 14. The work was his, and there was a revenue of glory which he expected thereby; and this glory did not only consist in his receiving a full satisfaction for sin, that so he might take occasion to advance his grace in forgiving it; but he is said to be glorified, when his people are enabled to _bear much fruit_, chap. xv. 8. Therefore the glory of God the Father is advanced by the application of redemption, and consequently by bringing his redeemed ones to perfection.

The Son is also glorified, not barely by his having those honours, which his human nature is advanced to, as the consequence of his finishing the work of redemption, but by the application thereof to his people; accordingly he is said to be _glorified in them_, chap. xviii. 10. that is, his mediatorial glory is rendered illustrious by all the grace that is conferred upon them; and therefore, certainly he will be eminently glorified, when they are brought to be with him, where he is, to behold his glory. Now can we suppose, that since the Father and the Son designed to have so great a glory redound to them by the work of our redemption, that they will sustain any loss thereof, for want of the application of it to them, for whom it was purchased. If God designed, as the consequence thereof, that the saints should sing that new song, _Thou art worthy, for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation_: And if God the Father, and the Son, are both joined together, and their glory celebrated therein, by their ascribing _blessing, glory, and power, unto him that sitteth upon the throne, and unto the Lamb, for ever and ever_, Rev. v. 19. compared with 13. Then certainly they will not lose this glory; and therefore, the saints shall be brought into that state where they shall have occasion thus to praise and adore them for it.

If it be objected to this, that God, the Father and the Son, will be glorified, though many of his saints should apostatize, and the death of Christ be, to no purpose, with respect to them, because all shall not apostatize. The answer to this is plain and easy; that though he could not be said to lose the glory he designed, by the salvation of those who persevere, yet some branches of his glory would be lost, by reason of the apostacy of others, who fall short of salvation; and it is a dishonour to him to suppose that he will lose the least branch thereof, or that any of those, for whom Christ died, should be for ever lost.

We might also add, that for the same reason that we suppose one whom Christ has redeemed, should be lost, all might be lost, and so he would lose all the glory he designed to have in the work of redemption. This appears, in that all are liable to those temptations, which, if complied with, have a tendency to ruin them. All are supposed to be renewed and sanctified but in part, and consequently the work of grace meets with those obstructions from corrupt nature; which would certainly prove too hard for all our strength, and baffle our utmost endeavours to persevere, did not God appear in our behalf, and keep us by his power. Now, if all need strength from him to stand, and must say, that without him they can do nothing, then we must either suppose, that that grace is given to all saints which shall enable them to persevere, or else that it is given to none; if it be given to none, but all are left to themselves, then that which overthrows the faith of one, would overthrow the faith of all; and consequently we might conclude, that whatever God the Father, or the Son have done, in order to the redemption and salvation of the elect might be of none effect.

I might produce many other arguments in defence of the saints’ perseverance, but shall conclude this head with two or three scriptures, whereby the truth hereof will farther appear: Thus our Saviour says to the woman of Samaria, _Whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water springing up into everlasting life_, John iv. 14. Where, by the water that Christ gives, is doubtless understood the gifts and graces of the Spirit; these are not like the waters of a brook, that often deceive the expectation of the traveller; but they are a well of water, intimating that a believer shall have a constant supply of grace and peace till he is brought to the rivers of pleasure, which are at God’s right-hand, and is made partaker of eternal life. Again, our Saviour says, _He that heareth my word and believeth on him that sent me, hath everlasting life_, chap. v. 24. _i. e._ it is as surely his as though he was in the actual possession of it; and he farther intimates, that such are not only justified for the present; but they shall not come into condemnation; certainly this implies that their salvation is so secure as that it is impossible for them to perish eternally.

Another scripture that plainly proves this doctrine, is in 2 Tim. ii. 19. _Nevertheless the foundation of God standeth sure, having this seal, the Lord knoweth them that are his; and let every one that nameth the name of Christ depart from iniquity_; in which words the apostle encourages the church to hope for perseverance in grace, after they had had a sad instance of two persons of note, _viz._ Hymeneus and Philetus, who had not only _erred from the truth_, but _overthrown the faith of some_; and he cautions every one, who makes a profession of religion, as they would be kept from apostatizing, to depart from iniquity, _q. d._ since many of you are ready to fear that your faith shall be overthrown, as well as that of others, by the sophistry or cunning arts of those apostates who lie in wait to deceive, you may be assured that their state is safe, who are built upon that foundation which God has laid, that _chief corner stone, elect, precious_, viz. Christ, _on whom he that believeth, shall not be confounded_, 1 Pet. ii. 6. or else, that the instability of human conduct shall not render it a matter of uncertainty, whether they, who are ordained to eternal life, shall be saved or no; for that depends on God’s purpose, relating hereunto, which is a sure foundation, and has this seal annexed to it, whereby our faith herein may be confirmed, that they whom God has set apart for himself, and lays a special claim to, as his chosen and redeemed ones, whom he has foreknown and loved with an everlasting love, shall not perish eternally, because the purpose of God cannot be frustrated. But inasmuch as there is no special revelation given to particular persons, that they are the objects of this purpose cf grace; therefore every one that names or professes the name of Christ ought to use the utmost caution, that they be not ensnared; let them depart from all iniquity, and not converse with those who endeavour to overthrow their faith. And, indeed, all that are faithful shall be kept from iniquity by God, as they are here given to understand that it is their duty to endeavour to depart from it, and consequently they shall be kept from apostacy. This seems to be the sense of these words; and it is agreeable to the analogy of faith, as well as a plain proof of the doctrine which we are maintaining.

A late writer[91], by _the foundation of God, which standeth sure_, supposes the doctrine of _the resurrection_ is intended, which Hymeneus and Philetus denied, saying, that it _was past already_; this doctrine, says he, which is a fundamental article of faith, _standeth sure, having this seal the Lord knoweth them that are his_; that is, he loveth and approveth of them. But though it be true the resurrection is spoken of in the foregoing verse, and we do not deny that it is a fundamental article of faith; yet that does not seem to be the meaning of the word _foundation_, in this text. For if by the resurrection we understand the doctrine of the general resurrection of the dead, I cannot see where the force of the apostle’s argument lies, _viz._ that there shall be a general resurrection, because the Lord knoweth who are his, since the whole world are to be raised from the dead. But if by the resurrection we are to understand a resurrection to eternal life, so that they who are known or beloved of God, shall have their part in it, and the apostle’s method of reasoning be this, that they who believe shall be raised to eternal life; that is, so far from militating against the argument we are maintaining, that it is agreeable to the sense we have given of the text, and makes for, rather than against us.

As to what is farther advanced by the author but now mentioned, _viz._ that _the Lord knoweth who are his_, is to be taken for that regard which God had to his apostles and ministers. This seems too great a strain on the sense of the words, and so much different from the scope of the apostle therein, as well as disagreeable to the caution given, that _every one who names the name of Christ_ should _depart from iniquity_, that no one who reads the scriptures without prejudice, can easily give into this sense of the text.

I shall mention but one scripture more for the proof of this doctrine, and that is in 1 John ii. 19. _They went out from us, but they were not of us; for if they had been of us, they would, no doubt, have continued with us; but they went out, that they might be made manifest that they were not all of us_; for the understanding of which, let it be considered, that the apostle is speaking of some who were formerly members of the church, who afterwards turned apostates and open enemies to Christ, and his gospel: It is plain that the words _they went out from us_, and _they were not of us_, must be taken in different respects, otherwise it would imply a contradiction, to say that a person departed from the faith and communion of the church, when he never embraced it, or had communion with it; but if they understand it thus, they left the faith and communion of the church because they were Christians only in pretence, and did not heartily embrace the faith on which the church was built; nor were they really made partakers of that grace, which the apostles, and other faithful members of the church, had received from God, as being effectually called thereby, the sense is very plain and easy, _viz._ That there were some false professors, who made a great shew of religion, and were admitted into communion with the church, and, it may be, some of them preached the gospel, and were more esteemed than others; but they apostatized; for they had not the truth of grace, but were like the seed that sprang up without having root in itself, which afterwards withered; whereas, if they had had this grace it would have been abiding, and so they would, _without doubt_, says the apostle, _have continued with us_; but by their apostacy it appears, that they were not, in this sense, of our number, that is believers.

They who understand this scripture, not of persons who were members of the church, but ministers, that first joined themselves with the apostles, and afterwards deserted them, and their doctrine, advance nothing that tends to overthrow the argument we are maintaining; for we may then understand the words thus, they pretended to be the true ministers of Jesus Christ, and doubtless, to be, as the apostles were, men of piety and religion, for, in other respects, they were of them visibly, whilst they preached the same doctrines; but afterwards, by departing from the faith, it appeared, that though they were ministers they were not sincere Christians, for if they had, they would not have apostatized.

IV. We shall now proceed to consider the objections that are usually brought against the doctrine of the saints’ perseverance in grace.

_Object._ 1. It is objected, that there are several persons mentioned in scripture, who appear to have been true believers, and yet apostatized, some totally, as David and Peter; others not only totally, but finally, in which number Solomon is included; and others are described as apostates, such as Hymeneus and Alexander, who are said _concerning faith, to have made shipwreck_, and therefore it is supposed that they had the grace of faith; and Judas is also, by them, reckoned to have been a true believer, whom all allow afterwards to have proved an apostate.

_Answ._ 1. As to the case of David and Peter, it is true, their fall was very notorious, and the former seems to have continued some months in a state of impenitency; and when they fell, there appeared no marks of grace in either of them. Peter’s sin, indeed, was committed through surprize and fear; but yet it had such aggravating circumstances attending it, that if others, whose character is less established than his was, had committed the same sin, we should be ready to conclude, that they were in a state of unregeneracy; and David’s sin was committed with that deliberation, and was so complicated a crime, that if any believer ever lost the principle of grace, we should have been inclined to suppose this to have been his case. Nevertheless, that which gives us ground to conclude that this principle was not wholly extinguished, either in Peter or him, at the same time that they fell; and therefore, that they were not total apostates, is what we before observed, that the principle of grace may be altogether unactive, and yet abide in the soul, agreeably to the sense we gave of that scripture, _his seed abideth in him_; and if what has been already said concerning the possibility of the principle of grace remaining, though it makes no resistance against the contrary habits of sin, be of any force,[92] then these and other instances of the like nature, on which one branch of the objection is founded, will not be sufficient to prove the possibility of the total apostacy of any true believer.

2. As to the case of Solomon; that he once was a true believer is allowed on both sides; for it is said concerning him, soon after he was born, that _the Lord loved him_, 2 Sam. xii. 24, 25. upon which occasion he gave him that significant name, Jedidiah, the beloved of the Lord; and it is certain, that in the beginning of his reign, his piety was no less remarkable than his wisdom, as appears from his great zeal, expressed in building the temple of God, and establishing the worship thereof; and also from that extraordinary instance of devotion with which he dedicated or consecrated the house to God, 1 Kings viii. 1. & _seq._ and the prayer put up to him on that occasion, and also from God’s appearing to him twice: in his first appearance he condescended to ask him, what he would give him? and upon Solomon’s choosing, _an understanding heart_, to judge his people, he was pleased with him, and gave him several other things that he asked not for; so that there were _not any among the kings like unto him_, chap. iii. 5, 9, 10, 12, 13. from all this it is taken for granted, that he once was a believer: but, on the other hand, we must, if we duly weigh the force of the objection, set the latter part of his life against the former, in which we find him guilty of very great sins; not only in multiplying wives and concubines, beyond what any of his predecessors had done, but in that _his heart was turned away after other gods, and_, as it is expressly said, _was not perfect with the Lord his God, as was the heart of David, his father_, chap. xi. 4. And it is also said, that _the Lord was angry with Solomon, because his heart was turned from the Lord God of Israel, which had appeared to him twice_, ver. 9. and on this occasion he determined to rend part of the kingdom from his son, ver. 13. which came to pass accordingly; and all this is said to have been done _when he was old_, ver. 4. And after this we read of several that were _stirred up as adversaries_ to him, ver. 14, 23, 26. And in the remaining part of his history we read of little but trouble and uneasiness that he met with; and this seemed to continue till his death, of which we have an account in 1 Kings xi. chapter throughout, which contains the history of his sin, and troubles; and we read not the least word of his repentance therein; for which reason he is supposed, in the objection, to have apostatized totally and finally.

The main strength of this objection lies in the supposition, that Solomon did not repent of his idolatry which he committed in his old age, or, as it is supposed, in the latter part of his life, and also from the silence of scripture as to the matter; especially in that part of it which gives an account of his fall and death. But this is not sufficient to support the weight of the objection, and to oblige us to conclude him to be an apostate; for there is nothing that appears from the account we have of him in scripture, but that he might have sufficient time for repentance between his fall and death. It is said indeed, that in his old age his wives turned him aside, but this they might do, and yet he not die an apostate; for sometimes that part of life which is called old age, comprises in it several years; therefore, when he began to be in his declining age, he might sin, and after that be brought to repentance. And as for the scripture’s speaking first of his fall, and then of his death; it does not follow from thence that one was immediately after the other; since the history of the blemishes and troubles of his life is but short.

On the other hand, there are several things which may give us ground to conclude, that he repented after his fall; particularly,

(1.) We have an intimation hereof in God’s promise relating thereunto, in which it is supposed, that God would suffer him to fall, and a provisionary encouragement is given to expect that he should be recovered: thus he says, _I will chastise him with the rod of men, and with the stripes of the children of men; but my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee_, 1 Sam. vii. 14, 15. and the same thing is repeated, in which his fall is supposed, and his recovery from it particularly mentioned, in Psal. lxxxix. 30-34. as though God had designed that this should be a supplement to his history, and remove the doubts which might arise from it, with relation to his salvation.

(2.) There are some things in other parts of scripture, which give sufficient ground to conclude, that he was a true penitent, which plainly refer to that part of his life which was between his fall and his death. Thus, if we duly weigh several passages in Ecclesiastes, which none can deny that he was the inspired writer of, inasmuch as it is said, in the title or preface set before it, that they are _the words of the preacher, the son of David, king of Jerusalem_, we shall find many things in which he expresses the great sense of the vanity of his past life, when he says, _I gave my heart to know wisdom, and to know madness and folly_, Eccl. i. 17. where, by _madness and folly_, he doubtless intends that which was so in a moral sense, when he indulged his sinful passions, which respects the worst part of his life. And this he farther insists on; _Whatsoever mine eyes desired, I kept not from them, I withheld not my heart from any joy, for my heart rejoiced in all my labour_, Eccl. ii. 10. or in all things, which afterwards were matter of grief and uneasiness to me; in which he observes how he did, as it were, take pains to bring on himself a long train of miseries that troubled him afterwards; and then he plainly expresses his repentance, when he says, _All was vanity and vexation of spirit_, and there was _no profit under the sun_, ver. 11. as though he should say, I turned from God to the creature, to see what happiness I could find therein, but met with nothing but disappointment; he had no profit in those things, whereof he was now ashamed. It is probable, God shewed him the vanity thereof, by his chastening him, or visiting his transgressions with the rod, and his iniquities with stripes, as he had promised to do; and this ended in vexation of spirit, which is a plain intimation of that godly sorrow that proceeded from a sense of sin, which made him, beyond measure, uneasy; and this vexation or uneasiness was so great, that he says, _I hated life_, that is, I hated my past wicked life, and abhorred myself for it, _because the work that is wrought under the sun, is grievous unto me_; that is, the work that I have wrought, was such as gave me grief of heart; _for all is vanity and vexation of spirit_, ver. 17. that is, this is all the consequence thereof: it cannot be supposed that he was weary of his life for the same reasons that many others are, who are deprived of the blessings of common providence, and reduced to that condition that makes them miserable, as to their outward circumstances in the world; but it was the uneasiness he found in his own spirit, the secret wounds of conscience and bitterness of soul, which arose from a sense of sin, that made him thus complain.