Part 31

_Answ._ To this it may be replied, That though the apostle had as good ground to conclude that he had experienced the grace of God in truth, as any man, and was oftentimes favoured with a full assurance hereof; yet he did not attain this assurance by immediate revelation, so as he received those doctrines which he was to impart to the church as a rule of faith; for then it would have been impossible for him to have been mistaken as to this matter: and if this be supposed, then I would understand what he says concerning his being _a cast-away_, as denoting what would be the consequence of his _not keeping under his body_; but not implying hereby that corrupt nature should so far prevail, as that he should fall from a sanctified state. Now if he did not attain this assurance by immediate revelation, then he had it in the same way as others have, by making use of those marks and characters which are given of the truth of grace; and accordingly he argues, that though, at present, he thought himself to be in a sanctified state, from the same evidences that others conclude themselves to be so; yet if corrupt nature should prevail over him, which it would do, if he did not keep his body in subjection, or if he were guilty of those vile abominations which unregenerate persons are chargeable with, then it would appear, that this assurance was ill grounded, his hope of salvation delusive, and he no other than an hypocrite; and so, notwithstanding his having preached to others, he would be found, in the end, among them who were false professors, and accordingly rejected of God: therefore we may observe, that it is one thing for a person to exercise that caution, and use those means to prevent sin, which, if he should commit, would prove him an hypocrite; and another thing for one that is a true believer, to be suffered to commit those sins whereby he would apostatize from God, and so miss of salvation.

And this will serve to answer another objection that is usually brought against the doctrine we are maintaining, as though it were inconsistent with that holy fear which believers ought to have of falling, as an inducement to care and watchfulness in the discharge of their duty; as it is said in Prov. xxviii. 14. _Happy is the man that feareth always_; inasmuch as we must distinguish between that fear of caution, which is a preservative against sin, and includes a watchfulness over our actions, that we may not dishonour God thereby; and an unbelieving fear, that though we are in a state of grace, and are enabled to exercise that diligence and circumspection that becomes christians, yet we have no foundation whereon to set our foot, or ground to hope for salvation. Or, it is one thing to fear, lest we should, by giving way to sin, dishonour God, grieve his Spirit, and wound our own consciences, and do that which is a disgrace to the gospel, through the prevalency of corrupt nature, whereby we shall have ground to conclude that we thought ourselves something when we were nothing, deceiving our own souls; and another thing to fear that we shall perish and fall, though our hearts are right with God, and we have reason to expect that we shall be kept by his power, through faith, unto salvation.

We shall conclude this answer with some few inferences from what has been said, to prove the doctrine of the saints’ perseverance as contained therein. And,

1. Since we do not pretend to assert that all who make a profession of religion are assured that they shall never apostatize, but only true believers, let unbelievers take no encouragement from hence to conclude, that it shall be well with them in the end. Many are externally called who are not really sanctified; and presume that they shall be saved, though, without ground, inasmuch as they continue in impenitency and unbelief; such have no warrant to take comfort from the doctrine we have been maintaining.

2. We may, from what has been said, observe the difference between the security of a believer’s state, as his hope is fixed on the stability of the covenant, and the promises thereof, relating to his salvation, together with the Spirit’s witness, with ours, concerning our own sincerity; and that which we generally call carnal security, whereby a person thinks himself safe, or that all things shall go well with him, though he make provision for the flesh to fulfil the lusts thereof: This is an unwarrantable security in a state of unregeneracy, or licentiousness, which this doctrine does not in the least give countenance to.

3. From what has been said concerning the apostasy of some from that faith which they once made a profession of, we may infer; that it is only the grace of God experienced in truth, that will preserve us from turning aside from the faith of the gospel. The apostle speaks of some who, by embracing those doctrines that were subversive of the gospel, are _fallen from grace_, Gal. v. 4. that is, from the doctrines of grace; concerning whom he says, that _Christ profited them nothing_, or was _become of no effect to them_, chap. v. 2, 4. that is, the gospel, which contains a display of the glory of Christ, was of no saving advantage to them. All the sad instances we have of many, who are tossed to and fro with every wind of doctrine, and are made a prey to those that lie in wait to deceive, proceed from their being destitute of the grace of God, which would have a tendency to preserve them from turning aside from the faith of the gospel.

4. Let us be exhorted to be as diligent and watchful against the breakings forth of corruption, and endeavour to avoid all occasions of sin, as much as though perseverance in grace were to be ascribed to our own endeavours, or as though God had given us no ground to conclude that he would enable us to persevere; and yet, at the same time, depend on his assistance, without which this blessing cannot be attained, and hope in his mercy and faithfulness, and lay hold on the promises which he has given us, that it shall go well with us in the end, or that we shall have all joy and peace in believing.

5. Let us not only endeavour to persevere, but grow in grace; which two blessings are joined together; as it is said, _The righteous also shall hold on his way; and he that hath clean hands shall be stronger and stronger_, Job xvii. 9.

6. This doctrine has a great tendency to support and fortify believers, under the most adverse dispensations of providence, which, at any time, they are liable to; and to comfort them under all the assaults of their spiritual enemies; since though they may be suffered to discourage or give them interruption in the exercise of those graces which they have experienced, yet grace shall not be wholly extinguished. And sometimes, by the over-ruling providence of God, those things which in themselves have a tendency to weaken their faith, shall be ordered as a means to increase it; so that when they can do nothing in their own strength, they may be enabled, by depending on Christ, and receiving strength from him, to prevail against all the opposition they meet with, and come off _more than conquerors_, at last, _through him that loved them_, Rom. viii. 37.

Footnote 81:

_See Whitby’s discourse, &c._ _page 463._

Footnote 82:

_See Vol. I. Page 469._

Footnote 83:

_See Vol. I. page 481, and page 135-138._

Footnote 84:

_See Vol. II. page 170, 171._

Footnote 85:

_See Vol. I. page 477_, & albi passim.

Footnote 86:

_See Vol. I. page 437._

Footnote 87:

_See Page 11, 12, ante._

Footnote 88:

_See Vol. II. page 473-479. Quest._ lv.

Footnote 89:

_See Page 30, ante._

Footnote 90:

_The words are_ ου δυναται αμαρτανειν.

Footnote 91:

_See Whitby’s Discourse, &c. Page 67, 68, 463._

Footnote 92:

_See page 213, 214, ante._

Footnote 93:

_See several other scriptures, in which_ μη _is taken adversatively_, Matt. xxiv. 35. Gal. i. 7. Rev. ix. 4.

Footnote 94:

_See Vol. II page 333-335._

Footnote 95:

_It is a known maxim in logic_, Suppositio nihil ponit in esse.

Footnote 96:

Εαν υποστειληται.

Footnote 97:

_It is certain, that the particles_ τις, אשר, _and others of the like import, are often left out, and the defect thereof is to be supplied in our translation: Thus it is in_ Job xxxiii. 27. _where the Hebrew word, which might have been rendered_ and he shall say, _is better rendered_ and if any say, &c. _and in_ Gen. xlviii. 2. _instead of_ he told Jacob, _it is better rendered_ one told Jacob, _or_ somebody _told him; and in_ Mark ii. 1. τις, _which is left out in the Greek text, is supplied in the translation, in which we do not read it_ after days, _but_ after some days. _See Nold. Concord. Partic. Page 41, 42. in which several texts of scripture are produced to the same purpose, and among the rest, this in_ Heb. x. 38. _which we are at present considering as what ought to be rendered_ if any one draw back. _In this and such like instances we may observe, that the verb personal has an impersonal signification, or that which is properly active is rendered passively; so_ Eccl. ix. 15. זמצא בה _is not rendered_ and he found in it, &c. _but_ now there was found in it; _many other instances of the like nature are to be observed in the Hebrew text in the Old Testament; and sometimes this mode of speaking is imitated by the Greek text in the New. I might also observe, with respect to the scripture under our present consideration, that the learned Grotius observes that_ τις _ought to be supplied, and consequently the text ought to be rendered as it is in our translation_, if any man draw back, _which he observes as what is agreeable to the grammatical construction thereof, without any regard to the doctrine we are maintaining, with respect to which, he is otherwise minded_.

Footnote 98:

_To give countenance to this sense of the word_ impossible, _they refer to some scriptures, in which it does not denote an absolute impossibility of the thing, but only that if it comes to pass it will be with much difficulty. Thus it is said_, Acts xx. 16. _that the Apostle_ Paul hasted, if it were possible for him to be at _Jerusalem_ the day of Pentecost; _where his making haste argues that the thing was not in itself impossible, but difficult. And_ Rom. xii. 18. _we are exhorted_, if it be possible, as much as in us lieth, to live peaceably with all men; _which shews that it is hard indeed so to do; nevertheless, we are to use our utmost endeavours to do it, which does not argue that the thing is in itself altogether impossible. And there is another scripture they bring to justify this sense of the words in_ Matt. xix. 23-26. _in which our Saviour’s design is to shew the difficulty of a rich man’s entering into the kingdom of heaven, which he compares to a_ camel’s going through the eye of a needle; _by which very few suppose, that the beast, so called, is intended, but a cable-rope, which is sometimes called a_ camel; _thus the Syriack[99] and Arabick versions translate the word_:

_And a learned writer observes, that the Jews, in a proverbial way, express the difficulty of a thing by that of a cable-rope’s passing through the eye of a needle, See Buxt. Lex. Talmud. Pane 1719. and Bochart Hiero. Part. 1. Lib. 2. Cap. 3. And by_ needle _is not meant that which is used in working, but an iron, through which a small rope may be easily drawn; though it was very difficult to force a camel or cable-rope through it; therefore they suppose our Saviour is not speaking of a thing which is absolutely impossible, but exceeding difficult; and this may be inferred from his reply to what the disciples objected_, who then can be saved, _when he says_, with men this is impossible, but with God all things are possible. _And to apply this to the scripture under our present consideration, they suppose that the apostle, when he speaks of the renewing of those persons to repentance, does not intend that which is absolutely impossible, but that it cannot be brought about but by the extraordinary power of God, with whom all things are possible._

Footnote 99:

The ancient Syriac is ܠܓܡܠܐ the modern is the same word, which is literally καμηλον _a camel_, not καμιλον _a cable_. This Eastern proverb is now well established. Vide Campbell, Clarke, &c.

Footnote 100:

_We do not find the word used in that sense till the second century_, _by Justin Martyr [Vid. ejusd. Dial. 2.] and Clemens Alexandrinus [in Pædag. Lib. 1. cap. 6.] and therefore we are not altogether to take our measures in explaining the sense of words, used in scripture, from them, who sometimes mistake the sense of the doctrine, contained therein. However, if we take the word in this sense, it does not militate against our argument, since a person may be baptized, who is not in a state of grace and salvation._

Footnote 101:

_See Pag. 124, 125 ante._

Footnote 102:

_See Pag. 122, 123 ante._

Footnote 103:

_There seems to be an hendyadis in the apostle’s mode of speaking. By the heavenly gift we are to understand extraordinary gifts, which are called the Holy Ghost elsewhere_, Acts xix. 2. _because they were from the Holy Ghost as effects of his power, and wrought to confirm the gospel dispensation, which is called the world to come_, Heb. ii. 6. _and therefore they are styled the powers of the world to come_.

Quest. LXXX.

QUEST. LXXX. _Can true believers be infallibly assured that they are in the estate of grace, and that they shall persevere therein unto salvation?_

ANSW. Such as truly believe in Christ, and endeavour to walk in all good conscience before him, may, without extraordinary revelation, by faith grounded upon the truth of God’s promises, and by the Spirit, enabling them to discern in themselves those graces to which the promises of life are made, and bearing witness with their spirits, that they are the children of God, be infallibly assured that they are in a state of grace, and shall persevere therein unto salvation.

Having before considered a believer as made partaker of those graces of the Holy Spirit that accompany salvation, whereby his state is rendered safe, and also that he shall not draw back unto perdition, but shall attain the end of his faith, even the salvation of his soul; it is necessary for the establishing of his comfort and joy, that he should know himself to be interested in this privilege. It is a great blessing to be redeemed by Christ, and sanctified by the Spirit; but it is a superadded privilege to know that we are so, or be assured that we are in a state of grace, which is the subject insisted on in this answer: In which we are led,

I. To speak something concerning the nature of assurance, and how far persons may be said to be infallibly assured of their salvation.

II. We shall endeavour to prove that this blessing is attainable in this life.

III. We shall consider the character of those to whom it belongs. And,

IV. The means whereby it may be attained.

I. Concerning the nature of assurance, and how far persons may be said to be infallibly assured of their salvation. Assurance is opposed to doubting; which is inconsistent therewith; so that he who has attained this privilege, is carried above all those doubts and fears respecting the truth of grace, and his interest in the love of God, which others are exposed to, whereby their lives are rendered very uncomfortable: It may also be considered as containing in it something more than our being enabled to hope that we are in a state of grace; for though that affords relief against despair, yet it falls short of assurance, which is sometimes called _a full assurance of hope_, Heb. vi. 11. and it certainly contains a great deal more than a probability, or a conjectural persuasion relating to this matter; which is the only thing that some will allow to be attainable by believers, especially they who deny the doctrine of the saints’ perseverance, and lay the greatest stress of man’s salvation on his own free-will, rather than the efficacious grace of God. All that they will own as to this matter is, that persons may be in a hopeful way to salvation, and that it is probable they may attain it at last. But they cannot be fully assured that they shall, unless they were assured concerning their perseverance, which, they suppose, no one can be; because the carrying on of the work of grace depends on the free-will of man, as well as the first beginning of it; and according to their notion of liberty, as has been before observed under another answer[104], _viz._ that he who acts freely may act the contrary; and consequently, since every thing that is done in the carrying on of the work of grace, is done freely; no one can be assured that this work shall not miscarry; therefore none can attain assurance; this is what some assert, but we deny. And it is observed in this answer, that believers may not only attain assurance that they are in a state of grace, and shall persevere therein unto salvation, but that they may be infallibly assured hereof, which is the highest degree of assurance. How far this is attainable by believers, may be the subject of our farther inquiry.

It is a matter of dispute among some, whether assurance admits of any degrees, or whether a person can be said to be more or less assured of a thing? or whether that which does not amount to the highest degree of certainty, may be called assurance? This is denied, by some, for this reason; because assurance is the highest and strongest assent that can be given to the truth of any proposition; accordingly the least defect of evidence on which it is supposed to be founded, leaves the mind in a proportionable degree of doubt, as to the truth of it; in which case there may be a probability, but not an assurance. If this method of explaining the meaning of the word be true, then it is beyond dispute, that they who have attained assurance of their being in a state of grace, may be said to be infallibly assured thereof: Whether this be the sense of that expression in this answer, I will not pretend to determine; neither shall I enter any farther into this dispute, which amounts to little more than what concerns the propriety or impropriety of the sense of the word _assurance_. All that I shall add concerning it, is, that according to our common mode of speaking it is reckoned no absurdity for a person to say he is sure of a thing, though it be possible for him to have greater evidence of the truth thereof, and consequently a greater degree of assurance. Thus the assurance that arises from the possession of a thing cannot but be greater than that which attends the bare expectation of it: Therefore whatever be the sense of that infallible assurance, which is here spoken of; we cannot suppose that there is any degree of assurance attainable in this life, concerning the happiness of the saints in heaven, equal to that which they have who are actually possessed of that blessedness; to suppose this would be to confound earth and heaven together, or expectation with actual fruition.

As to what relates to our assurance thereof, there is another matter of dispute among some, which I am not desirous to enter into; namely, whether it is possible for a believer to be as sure that he shall be saved, as he is that he exists, or that he is a sinner, and so stands in need of salvation? or whether it is possible for a person to be as sure that he shall be saved, as he is sure of that truth which is matter of pure revelation, viz. that he, that believes shall be saved? or whether it is possible for a person to be as sure that he has the truth of grace, as he may be that he performs any actions, whether natural or religious; such as speaking, praying, reading, hearing, &c. or whether we may be as sure that we have a principle of grace, as we are that we put forth such actions, as seem to proceed from that principle, when engaged in the performance of some religious duties? If any are disposed to defend the possibility of our attaining assurance in so great a degree as this, as what they think to be the meaning of what some divines have asserted, agreeably to what is contained in this answer, that a believer may be infallibly assured of his salvation, I will not enter the list with them; though I very much question whether it will not be a matter of too great difficulty for them to support their argument, without the least appearance of exception to it.

Nevertheless, (that I may not extenuate or deny the privileges which some saints have been favoured with, who have been, as it were, in the suburbs of heaven, and not only had a prelibation, but a kind of sensation, of the enjoyments thereof, and expressed as full an assurance as though they had been actually in heaven); it cannot be denied that this, in various instances, has amounted, as near as possible, to an assurance of infallibility; and that such a degree of assurance has been attained, by some believers, both in former and later ages, will be proved under a following head, which, I am apt to think, is what is intended in this answer, by the possibility of a believer’s being infallibly assured of salvation. But let it be considered, that these are uncommon instances, in which the Spirit of God, by his immediate testimony, has favoured them with, as to this matter, which are not to be reckoned as a standard, whereby we may judge of that assurance which God’s children desire, and sometimes enjoy, which falls short of it: Therefore, when God is pleased to give a believer such a degree of assurance, as carries him above all his doubts and fears, with respect to his being in a state of grace, and fills him with those joys which arise from hence, that are unspeakable, and full of glory; this is that assurance which we are now to consider, which, in this answer is called an infallible assurance; whether it be more or less properly so called, we have nothing farther to add; but shall proceed,

II. To prove that this privilege is attainable in this present life; and that it may appear to be so, let it be considered,