OF PERSEVERANCE.

INOW proceed to consider Dr. Whitby’s discourse on the perseverance of the saints. His first chapter is taken up in premising that which is granted on both sides, for the better stating of the question between us. For his own side he grants, that they, who are preserved to salvation, are so preserved by tie power of God through faith; that God has engaged his faithfulness, that all, who do not wickedly depart from him, shall never be forced from him by the power of any adversaries; and that God has promised perseverance in the ways of righteousness to the end, to those who constantly and conscientiously use the means prescribed by him for that end: but utterly denies, that God has promised to keep them by his power from making shipwreck of faith, and from falling into those sins he cautions them to avoid; or to interpose his power unfrustrably to engage all true believers to use the means prescribed by him. He gees on to observe, that the assertors of the doctrine of the saints’ final perseverance hold, that the foundation of it is the absolute election of persons to salvation, and to the means which shall unfrustrably conclude in it; that they grant that it is not from the strength, steadiness, and immutability of the new nature, renewed mind, will, and affections, but purely from the promise of God, that true believers cannot fall away; and that though they cannot fall totally and finally, yet may fall into horrid sins; such as may at present unfit them for heaven, require a renewal of grace, and by the guilt of which they stand condemned till they are renewed by faith and repentance. I own, that election is a foundation of the saints’ final perseverance, but it is not the only thing on which it is founded; nor does this show the inconsistency of two of our arguments for perseverance, taken from the prayers of the saints, and the intercession of Christ, as is intimated; since the saints may pray, as Christ did, John 17:1,5, for that which God has absolutely decreed, from all eternity, shall come to pass. And though we grant that it is from the promise, yet not purely from the promise of God, that true believers cannot fall away; for though we own that the new creature is imperfect, yet affirm that such is the nature, strength, and firmness of true grace, that it can never perish. Wherefore our arguments, taken from the nature of faith, conversion, and the new birth, sufficiently prove the doctrine we plead for. Moreover, though we allow that true believers may fall into gross sins, which may require a renewed exercise of faith and repentance, yet that they shall not deprive them either of meetness or right to heaven; nor do they ever stand condemned before God for them. The doctor’s second chapter contains arguments from scripture against the doctrine of the saints’ final perseverance, which have been considered in the former part of this work. His third and fourth chapters are an answer to those texts produced on our side in favor of the doctrine: the vindication of which texts is attempted, in the following Sections.

SECTION 1.

Having loved his own which were in the world he loved them unto the end. — John 13:1.

THESE words are expressive of the unchangeable and everlasting love of Christ to his people; who are his own by choice, by his Father’s gift, and his own purchase. Now such shall certainly persevere to the end, and be eternally saved; for who shall separate from the love of Christ? But to this, the following things are objected. 1. That “Christ speaks not of them, whom he had chosen to eternal life, but of them only, whom he had chosen to be his apostles.” To which I reply that though Christ speaks of his apostles, yet not of them all; I speak not of you all, says he, I know whom I have chosen: and of whom he does speak, he does not speak of them as chosen to be apostles, but as men chosen to eternal life; which was not the case of them all, nor were they all his own in this special sense; one of them was a devil, and the son of perdition. Nor does he speak only of these. Were none his own but the apostles? Had he no propriety in any but them? Certainly he had: and if he loved his apostles unto the end, why may he not be thought to love all to the end, who are equally his own, and equally loved by him as they were? 2. That Christ’s loving them to the end, only signifies “the affection he showed to them, by washing their feet when he was to leave them.” To which may be replied, that this was not so much an instance of affection to them, as of humility and meekness; and was designed as an instruction and example to them, how they should behave to each other; and at most was an instance only of his love to them, and what Judas had a share in with the rest of the apostles; and not to be compared with some other instances of his love, and which were nearer the end of his life, as particularly his shedding his blood for them on the cross. Now there is no comparison between washing the feet of his disciples with water, and washing us from our sins in his own blood. 3. That he here speaks “not of his love of them to the end of their lives, but of his own life on earth. ” Christ’s love is not allowed to continue to the end of their lives, for that would prove their final perseverance; but the end of his life, as if his love ended with his life: whereas Christ still expresses his love to his people, by appearing in the presence of God, acting as an advocate, and interceding with the Father, and preparing mansions in his Father’s house for them. It is much, that the love of Christ to his own is not confined, by the writers of this cast, to supper time, or to the end of the supper; since it immediately follows, and supper being ended , which would scarce be a more jejune sense of the words than what is given. Why may not te>lov be understood of the end of their lives, as in Matthew 24:13? or of the end of the world, verse 6, 14,? or of the end of all things, as in 1 Peter 4:7? Besides, eijv te>lov may be rendered continually, as it is in Luke 18:5, or for ever, in which sense it is used by the Septuagint in Psalm 9:6,18, and Psalm 44:23, where it answers to t[nl , which signifies for ever: and agreeably the words may be read, Having loved his own which were in the world, he loved them for ever, as they are rendered by the Ethiopic version. And then the sense of them is, that those who are Christ’s, are loved by him with an everlasting love; and therefore shall not perish, but have eternal life.

SECTION 2.

While I was with them in the world, I kept them in thy name: those that thou gavest me, I have kept: and none of them is lost, but the son of perdition: that the scripture might be fulfilled. — John 17:12.

THE argument formed from this text, in favor of the saints’ final perseverance, stands thus: If those who are given to Christ are so kept by him, from the evil that is in their own hearts, and in the world, as that they shall not be eternally lost; then they must and shall persevere unto the end.

But those that are given to Christ, are so kept, etc., therefore, etc. To which is answered, f437 1. “That this passage was spoken only of the twelve apostles, as is evident from the whole context; and so there is no reason to extend it to all true believers.” What has been said under the preceding Section, is a sufficient reply to this: for though it is evident from the context, that Christ is speaking primarily, and more immediately of the apostles, yet not of them only, nor of them as apostles, but as members of him, given unto him, and believers in him, and so preserved by him. And if the preservation of them was secured to them, by being so, why may not the preservation of all other true believers be equally as sure and certain? 2. It is said, that “the very next chapter shows that this was spoken of their preservation from temporal death; Christ requesting that his disciples might be permitted to go away when he was apprehended, that this saying of his might be fulfilled, John 18:8,9.” I reply, that though the very next chapter shows that these words of Christ were fulfilled in the temporal preservation of the disciples; yet it does not follow, that this was all, or that it was the principal thing designed by them; for Christ prays the Father that he would keep them as he had done. Now the rest of the petitions are of a spiritual kind; such as sanctification through the truth, perfect union and eternal glorification: wherefore, it is reasonable to suppose, that this was of the same nature also. Besides, if this was spoken of preservation from temporal death, the sense of the words must be this: those that thou gavest me, I have kept from a temporal death, and none of them is lost by a temporal death; but the son of perdition, he is lost by a temporal death: which last was not true; for Judas was yet alive, he had not at this time betrayed him; and it was not until after the condemnation of Christ that he went and hanged himself. Add to this, that as Christ had kept his disciples, so he prays that his Father would keep them, verse 11,15. Now, if he prayed for their preservation from temporal death, he was not heard; for every one of them died a violent death, suffered martyrdom, though they were all in a spiritual sense preserved to the kingdom and glory of God, as all true believers will be. 3. It is observed, that this passage taken in “our sense, is rather an argument that some of them, who were given by God to Christ, may perish; because it is affirmed, that one of them, who was thus given to Christ, did so.” To which I answer, that though Judas, the son of perdition, was given to Christ, and chosen by him as an apostle, yet he was not given to him by a special act of the Father’s grace, nor chosen in him, or by him, and united to him, as a member of him, as the rest of the apostles and all the elect of God are. I speak not of you all, says he, ( John 13:18.) I know whom I have chosen, that is, to eternal life; for, otherwise, he had chosen Judas as an apostle equally with the rest: ( John 6:70.) have I not chosen you twelve, and one of you is a devil? And from all the accounts that are given of him, it does not appear that he ever received the true grace of God; and therefore his perdition, to which he was appointed, which is the reason of his being called the son of perdition, is no instance of the apostacy Of a real saint, or true believer, or of one who, in a way of special grace, was given by the Father to Christ. Moreover eji mh> , which is rightly rendered by our translators but, is not exceptive, but adversative, (See Galatians 1:7; Revelation 21:27.) and does not imply, that Judas was one of those that were given to Christ, and that his perdition is an exception to the preservation of them all; but the sense of the text is, None of those that thou gavest me is lost; but the son of perdition is lost, he having never been given to me as an object of thy love, only as an apostle, and, therefore, is left to that perdition to which he was appointed; whereby the Scripture, that speaks of his destruction, will be fulfilled.

SECTION 3.

For the gifts and calling of God are without repentance. — Romans 11:29.

THE gifts of God, such as justification, pardon of sin, adoption, sanctification, and eternal life, flow from his immutable decree of election, as appears from the preceding verse. The calling here spoken of, is that internal, effectual calling, with which God’s elect are called according to the purpose and grace of God. Now, since the purpose of God to bestow the gifts of his grace stands firm and sure, and these gifts, when bestowed in calling, are without repentance, and will never be taken away, the final perseverance of these called ones must be certain. And though the apostle is only speaking of the elect of God among the Jews, the argument holds equally good of all others, who have, or for whom God has designed, the same gifts and calling. But to this is excepted, that, This “passage is evidently spoken of those Jews who were then hardened, given up to a spiritual slumber, broken off from their own olive-tree, and in that state of infidelity in which they have continued almost one thousand seven hundred years; and only intimates, that God will, in his good time, receive them again into his favor.” But nothing is more evident, than that the apostle is speaking of the Jews in the latter day, and of God’s eternal purposes and promises of grace concerning them; which shall be accomplished when the fullness of the Gentiles is come in, towards whom he had gracious designs, for whom he had gifts in reserve, and whom he would call by his grace, in such a manner, as that neither his gifts nor his calling should be repented of, and so all Israel should be saved; and not of that present generation, much less of those Jews who were then hardened, given up to a spiritual slumber, and broken off; for these were the rest that were blinded, and are distinguished from the election that then obtained, and who never were called, nor had any spiritual gifts or saving blessings of grace bestowed on them.

The arguments from the three last scriptures are said to need very little answer, as being wholly alien from the purpose, and very impertinent; but, whether they are so or no, the reader must judge. Our author proceeds to consider the arguments which seem to have a greater force in them, taken either from those scriptures which seem plainly, or by just consequence, to assert this doctrine, or else to promise this perseverance of the saints; the vindication of which will be attended to.

SECTION 4.

For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that (if it were possible) they shall deceive the very elect. — Matthew 24:24,. 1st. THE argument from hence, in favor of the perseverance of the saints, very much depends on their being the elect of God, the impossibility of their deception being placed to this their character; which designs particular persons absolutely, and from eternity, chosen to everlasting life, who therefore cannot be so deceived as to be lost for ever, since their election is an eternal act, and therefore cannot be made void by a temporal one: it passed before the persons had done either good or evil; wherefore, as no good thing done by them was the cause of it, so no evil thing can annul or frustrate it; which strongly concludes the sure and certain salvation of all who are interested in it.

But it is said that by the elect we are to understand the choicest believers, or the persevering Christians. To which I reply, that it is certain that such who are truly converted, or are true believers, are persevering Christians, and such without dispute are the elect: but then the reason why they are, and are called the elect, is not because they are converted, are true believers, and persevering Christians; but, on the contrary, the reason why they are converted, become true believers, and so persevering Christians, is because they are elected. Conversion, faith, and perseverance, are not the causes or conditions, but fruits and effects of election: hence faith is styled the faith of God’s elect; ( Titus 1:1; Acts 13:48.) and it is also said, that as many as were ordained unto eternal life believed; wherefore such cannot be finally deceived. Besides, to talk of the final seduction of a persevering Christian is a contradiction in terms: such an interpretation of the phrase must be absurd and impertinent; for who knows not, that a persevering Christian cannot be finally and totally deceived? 2ndly When we say, that the elect of God cannot be deceived, we allow that they may be, and are deceived before conversion. This is one part of their character, whilst unregenerate, ( Titus 3:8) foolish, disobedient, deceived, etc., yea, that they may be, and oftentimes are deceived after conversion; but then this is in part only, and not totally; in some lesser, and not in the greater matters of faith; not so as to let go their hold of Christ, the head, and quit the doctrine of salvation by him, or fall into what the apostle calls ( 2 Peter 2:1) damnable heresies. They may be seduced from the simplicity of the gospel, but not finally; for they shall be recovered out of the snare of the Devil, and not be left to perish in such deceivings.

To this are excepted, 1. That Christ solemnly exhorts his disciples to use the greatest caution that they be not deceived; and, in the same chapter, to watch and pray, lest the hour of temptation should come suddenly on them; which, surely, he would not do, if he knew that they could not be deceived. To which I reply, that inasmuch as they were liable to a partial seduction, and for a time, though not to a total and final one, there was good reason why these exhortations should be given and taken. Besides, such cautions might be useful to quicken their diligence to search and read the Scriptures, and by them try the spirits, whether they were of God or no, and by their fruits, their doctrines, discover impostors, and avoid them. Hence these cautions should not be improved into arguments against the final perseverance of the saints, seeing they may be considered as means of it. 2. That Christ here declares, that by reason of the extreme affliction of these times, many should be offended, and their love was cold. But it should be observed, that supposing true believers are intended, love in them may wax cold when it is not lost, which was the case of the church at Ephesus; and so is no proof of the saints falling from grace. Besides, the many that shall be deceived, offended, and fall off from the doctrine of faith are not the same persons with, but distinguished from, the elect, who cannot be deceived. 3rdly When we say, that it is impossible that the elect of God should be deceived, we mean not that it is impossible they should, considered in themselves, or if left to themselves, being, generally speaking, the foolish things of this world; or if left to that old Serpent, the Devil and Satan, which deceiveth the whole world; or to false teachers, who lie in wait to deceive: ( 1 Corinthians 1:27; Revelation 12:10; Ephesians 4:14.) but we say it is impossible, considering the purposes and promises of God, the provisions of his grace, the security they have in the hands of Christ, and their presentation by the mighty power of God: and upon this account we judge, that their final and total deception is hero represented as impossible.

But to this is excepted, that the phrase eij oguna>ton, if it were possible, denotes only a great difficulty in the performance of an act possible, so Acts 20:16, Romans 12:18, Matthew 26:39, and also that it does not import what the event would be, but the vehemency of the endeavors of seducers, who would do the utmost they could to seduce Christians: and should it respect the event, it is only with relation to the means here mentioned, being such as should prevail to seduce even Christians, were it possible for impostors, by lying signs and wonders, to deceive them who are invested with a power of working greater signs and wonders. To which I reply, the instances to prove that this phrase only denotes great difficulty, and not an absolute impossibility, are insufficient. The words of the apostle Paul, in Acts 20:16, are conjectural; he knew not whether it was possible or no, that he could be at Jerusalem before Pentecost; of which sort, surely, the words of Christ here cannot be thought to be. The same apostle’s exhortation in Romans 12:18, supposes, that which is matter of fact, that it is impossible to live peaceably, with some men; and what followed upon our Lord’s petition in Matthew 26:39, shows that it was impossible that the cup should pass from him, considering the purpose of God, his covenant with him, and the salvation of his people. Moreover, should this phrase only import the vehemency of the endeavors of seducers, and not respect the event only with relation to the means here mentioned, great signs, and wonders, it follows, that if, notwithstanding the vehement endeavors of seducers, and the utmost they can do to deceive the saints; if, notwithstanding their showing great signs and wonders, they are not able to prevail over them, being invested with a power superior to them; it may be concluded and pronounced, that it is impossible they should be deceived either by them, or by any other, or by any other means; since these are the most effectual of any, being according to the working of Satan, with all power, and sign,, and lying wonders, and with all deceivableness of unrighteousness in them that perish: but says, the apostle, in the same place, ( 2 Thessalonians 2:9,10,13.) we are bound to give thanks always to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation; which is the saints grand security from a final and total deception, either by Satan or any of his emissaries.

SECTION 5.

And this is the Father’s will, which hath sent me, that of all which he hath given me, I should lose nothing; but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day. — John 6:39,40.

THE persons here spoken of, are such as were given by the Father to Christ in eternal election, and in the everlasting covenant of grace, and who in time are enabled to believe on him for life and salvation; concerning whom the will of God is, that Christ should lose none of them, nor anything that belongs to them, neither their souls nor their bodies, no, not the least dust, but that he should raise it up again, and that these should also have everlasting life; which is the will of the Father of Christ, as well as of their Father, and therefore will be strictly regarded. Besides, this is the will of God, and not man, which cannot be resisted, so as to be frustrated; and is eternal, and therefore cannot be made void by any temporal act; and consequently, these words furnish out a considerable argument in proof of the saints’ final perseverance. To which is excepted, 1st. That “they treat not of the loss of believers by a defection from the faith, but of their perdition by death; wherefore Christ promises, that he would raise them from death to a salutary life.” Be it so, that these words speak not of the saints’ preservation from an apostacy from the faith, but of their resurrection at the last day; yet, since their resurrection will be the resurrection of life, or will be unto eternal life, they must persevere to the end, and die in the Lord, in order to enjoy such a resurrection. If, therefore, it is the will of God, that all those whom he has given to Christ, and who see the Son, and believe on him, should be raised unto eternal life, their perseverance in grace is out of question; and after the resurrection, they will be out of any danger of apostacy; for being raised, they will be caught up with living saints to meet the Lord, and shall be for ever with him. 2ndly It is said, that “promises and declarations of the like nature with these which engage that God will give eternal life to the believer, are only to be understood of such a faith as doth endure to the end, and belong only to such as continue in the faith: and then it is demonstratively evident, that perseverance is included in them; and therefore cannot be proved from them, without begging the question.” To which I reply, that all true faith does endure to the end; it is an incorruptible seed of grace; part of that living water, which springs up into everlasting life; is the gift of God; whose gifts and calling are without repentance; of the operation of God, which he begins and performs with power; Christ is the author and finisher of it, and his powerful and prevalent intercession secures it from ever failing: hence those who have it, shall continue in it; and therefore their perseverance is certain. And if perseverance is insured to true faith, and is included in these promises of eternal life to true believers, to them only do such promises belong; for such who fall away were never true believers: then it is demonstratively evident, that it is to be proved from them, and that without begging the question. But to this it is objected, 1. That such who fall away, “are expressly styled true believers, as others are.” But the places where they are so expressly styled cannot be named; the instances alleged from Matthew 18:6,15; Luke 8:13; Romans 14:14,15,20; 1 Corinthians 8:11; John 4:39,42; Acts 8:10, and Acts 21:20, are insufficient proofs of it. Some of the persons instanced in, though they may be allowed to be true believers; yet it does not appear, from what is said of them, that they totally and finally fell away; such as the little ones that believed in Christ, Matthew 18:6, and the weak brother in Romans 14., and 1 Corinthians 8. Since what is said of their being offended and perishing, is not to be understood of eternal destruction, but of their being slighted and rejected, and their minds grieved, consciences wounded, and their spiritual peace broken in upon and interrupted; as has been shown in the former part of this work: nor does it appear that the Samaritans, who believed in Christ, all fell off from him to Simon Magus; since those who truly believed might be dead, and safe in heaven, before his infatuation began and spread in Samaria: besides, it is not very evident that they were true believers in Christ; they might give their assent to him, as the Messiah and Savior of the world, without having true saving faith in him for themselves: nor does it appear that many of those myriads of Jews that believed, afterwards fell away. The epistle to the Hebrews is no proof of it. And if any of them did, it will not be easily proved that they were true believers. And it is certain that those represented by the stony ground, in Luke 8:13, who believed for a while , and then fell away, had not the true grace of God; since it is expressly said of them, that they had no root in them. 2. It is observed, “that this faith, that is, of such who fall away, as to its kind, is true; is evident from this consideration, that Christ and his apostles require such persons not to change it, but only to continue in it; not to believe with a faith true and real as to kind, but to be steadfast in the faith they had already. But the passages produced do not prove that Christ and his apostles spoke to such persons; not the passage in John 8:31, where our Lord says to the Jews that believed on him, If ye continue in my word, then ye are my disciples indeed; that is, you will appear to be really so, and will be made free by the truth; and consequently, it will be evident, that you are sons who shall abide in the house for ever, and never be cast out: nor the passage in Acts 14:22, where Paul and Barnabas exhort the believers, to continue in the faith; in which they do not give the least intimation, or supposition, that any of them should fall away, but, on the contrary, that through much tribulation, they should enter into the kingdom of God; and in order to their preservation to it, commended them to the Lord, on whom they believed. 3. It is said, that “this answer thwarts those numerous texts of scripture, which suspend the benefits promised to believers on their continuance in the faith.” To which I answer, that the numerous scriptures referred to, which are Colossians 1:23; 1 Timothy 2:15; Hebrews 3:6,14; 1 John 2:25; Romans 11:22, do not represent continuance in the faith as a precarious and uncertain thing; or suppose, that true believers may fall away finally and totally; nor do they suspend the benefits promised to believers, on the continuance of their faith, as a condition of their enjoying them; but represent continuance in the faith, as the evidence of their partaking of some of them already, and as a pledge and assurance of their enjoying the rest here after. 4. It is further objected, that if this be the case, “all exhortations to steadfastness in the faith are enervated; and all declarations that we must be faithful to death, and endure to the end, are needless.” To which I reply, that exhortations of this kind are not hereby enervated, nor are such declarations needless; since these may be, and are, made use of by the Spirit of God, for the increase of faith, and steadfastness in it; and so be the means of the saint’s final perseverance. And whereas it is said, that the only distinction between a living and dead faith is, that the one is attended with, the other is without good works; and that the only difference between a temporary and saving faith, is this, that the one continues, and the other does not: it may be replied, that though good works are an evidence of a living faith, yet the life of faith does not consist in works, but in special acts of it on its proper object, Christ; and a temporary faith is only an assent to the truth of some propositions concerning Christ; but is not as saving faith, a going out unto him, depending on him, and believing in him, for the salvation of the soul.

SECTION 6.

God hath not cast away his people which he foreknew. — Romans 11:2.

THOUGH the number of God’s people, in some ages of the world, is very small, as it was among the Israelites at the time of the apostle’s writing this epistle, yet God has not, nor will he cast away, or cast off his people, whom he has foreknown; he may hide his face from them, afflict them in a fatherly way, and not immediately arise for their help; yet he will not cast them out of his affections, nor from his sight, nor out of the hands of his Son, nor out of the covenant of his grace, nor out of his family, or so as that they shall perish eternally: so far from it, that he takes the utmost delight and pleasure in them, gives them the greatest nearness to himself, lays them in his bosom, embraces them in his arms, keeps them as the apple of his eye, holds them by his right hand, and preserves them by his power unto salvation: the reasons of which are, his everlasting love unto them, his unchangeable purposes and promises concerning them, and because they are his jewels, his portion and inheritance: wherefore their final perseverance is certain. But to the argument from hence, it is objected. f453 “That this text cannot relate to any foreknowledge God hath of his elect from all eternity, but only to his foreknowledge and choice of the Jewish nation, before any other nations of the world; and only signifies, that God had not entirely cast off his people, Israel.” To which I reply, 1. That it is most reasonable to conclude, that the word proe>gnw , is used in the same sense here, as it is elsewhere in this epistle; particularly in Romans 8:29,30, where God’s foreknowledge is spoken of as antecedent to predestination, vocation, justification, and glorification: and so must relate to God’s foreknowledge of his elect from all eternity, and not of the Jewish nation; since all of them are not predestinated, called, justified, and glorified. 2. Though the people of Israel were chosen to be a peculiar people above all people, ( Deuteronomy 7:6; Amos 3:2.) and were known before all the families of the earth: yet they were not all a foreknown people in the special sense; and which is the apostle’s sense of the phrase; all were not Israel that were of Israel. ( Romans 9:6.)

Among that chosen and known people there were a special foreknown people, a remnant, according to the election of grace; ( Romans 11:5,7.) who were the election that obtained when the rest were blinded.

And these are the people God had not cast away; for as for the bulk, and body, and majority of that people, God had, or was about to cast them away, as is sufficiently evident from this chapter. And the apostle’s single instance of himself, and could he have instanced in seven thousand more, as in the times of Elias, would have been an insufficient proof of God’s not having cast away the bulk and body of that people; but is a full and pertinent one, of God’s not having cast away his special and foreknown people among them. 3. Though this text relates to the elect of God among the Jews, yet, inasmuch as the same characters belong to the elect of God among others, as that they are his special people, whom he has foreknown, being elect, according to the foreknowledge of God the Father; ( 1 Peter 1:2) it is equally true of them, as of the elect among the Jews, that God has not, nor will he, cast any of them away.

The sense of the words in Romans 8:30, and the argument upon them, have been already considered and vindicated, under the head ofELECTION.

SECTION 7.

For I am persuaded, 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 separate us from the love of God, which is in Christ Jesus our Lord. — Romans 8:38,39.

IF neither death, in any view of it, nor life under any consideration whatever, nor angels, good or bad, nor principalities, nor powers, civil magistrates, ever so potent, tyrannical, fierce and cruel, nor things present, nor things to come, whether good or evil, nor height, nor depth, anything in heaven, earth or hell, nor any other creature, any person, or thing, within the compass of created beings, shall be able to separate from the love with which God loves his people; since it is the love of God, and not man; the love of him who changes not, and is besides in Christ Jesus our Lord; then those who are interested in it cannot perish, or fail of glory; for it is impossible that any should perish, and yet continue the objects of God’s love. Now, 1. It is owned, that these words respect not “the love with which we love God, but his affection towards us; and that the apostle only intimates, that such persons continuing in the love of God, shall be preserved by him from the temptations here mentioned; and so supported by his grace and Spirit as to be able to bear them.” And if so, since all such who have interest in the love of God, shall continue in it, what should hinder their final perseverance? And whereas it is observed, that “he does not say, the love of no Christian shall wax cold, Matthew 24:12, that none of them shall lose his first love, Revelation 2:4. And were there no cause to fear this, it is asked, why doth Christ exhort his disciples to abide in his love, John 15:9, and his apostles exhort others to keep themselves in the love of God, Jude 1:21, and to look diligently to it, that they fall not from the grace and favor of God, Hebrews 12:15, and to continue in the grace of God, Acts 13:43?” I answer, that the love even of true believers may wax cold and yet not cease, nor the love of God cease towards them; nor does the scripture anywhere say, that any of them has lost, or may lose, but only have left their first love; nor do the exhortations of Christ and his apostles, to abide in his love, and keep themselves in the love of God, suppose this, but are made use of as means to prevent it: and as for the two last passages referred to, they are not to be understood, either of the love of the saints to God, or of his love and favor to them, but of the doctrine of grace. 2. It is farther observed, “that the apostle does not say, that nothing can separate true believers from the love of God, or Christ; but only declares his persuasion, that nothing would do it, or that they had no cause to fear these things, or to be shaken from their steadfastness, in expectation of those inestimable blessings God had promised to, and Christ had purchased for them, by any of “these tribulations.” But, if this persuasion of the apostle’s was a well-grounded one; and if there was no just cause of fearing these things; then it is certain, that nothing can separate true believers from the love of God. And besides, since “they have good ground to hope, that all the evils they shall bear shall conduce to their good, that Christ will still be ready to support them under them by his power, and to help their infirmities by his Spirit, and at last give them the glory prepared for the sons of God;” not only the apostle might well persuade himself, but they also may well persuade themselves, that nothing shall ever be able to separate them from this love of God: nor do the fears the apostle elsewhere expresses, of their being shaken and tempted, so as that his labor would be in vain, and the arguments and motives he offers to prevent this effect of temptations, contradict this persuasion: nor was this persuasion of his concerning them, that they would persevere, and continue steadfast in the love of God, to which they had so great inducements; but that nothing should separate them from the affection of God towards them; which sense this author himself before acknowledged; though he now thinks fit to contradict himself.

SECTION 8.

In whom, after that ye believed, ye were sealed with that Holy Spirit of promise: which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory. — Ephesians 1:13,14. See also Ephesians 4:30, Corinthians 1:21,22.

THE argument from these passages of scripture, proving the saints’ final perseverance, may be thus formed: if true believers are sealed, certified and assured, by the Spirit of God, that they are the sons and heirs of God, and shall enjoy the heavenly inheritance: and if the same Spirit is the earnest and pledge of it, and that until the redemption of the purchased possession, or until the day of redemption ; that is, until all those who are the possession of Christ, or his peculiar people, whom he has purchased with his blood, are redeemed from their mortality and corruption, which will be done in the resurrection morn, and not before; I say, if the Spirit of God does thus seal believers, and is, and continues to be an earnest of their future glory, until this time; then they shall certainly and finally persevere.

But the Spirit of God does do, and is all this to them, unto this time; therefore, they shall certainly and finally persevere. In answer to this it is said, f458 1st. “That these metaphors neither do, nor can signify that they, who have once the Spirit, can ever lose him, or cause him to depart from them, is evident from these considerations; 1. “That they who have been the temples of God, by virtue of his Spirit dwelling in them, may so corrupt this temple as to be themselves destroyed, as is demonstrable from 1 Corinthians 3:16,17, and that they, whose bodies are the members of Christ, and who are one spirit with him, may make these bodies the members of an harlot; and so cease to be the members of Christ, 1 Corinthians 6:15.” I reply that these metaphors both can, and do signify that they, who have once the Spirit, can never wholly lose him, or cause him finally and totally to depart from them; for otherwise he would not be a sealer of them, nor an earnest of their inheritance to them, until the day of redemption: nor do the words of the apostle, in 1 Corinthians 3:16,17, demonstrate that they, who have been the temples of God, may so corrupt this temple as to be themselves destroyed; but only that such, who attempt to corrupt or defile the temple and church of God, by bringing in among them damnable heresies, shall be destroyed by God; and not they who are the temples of God: nor do the words, in 1 Corinthians 6:15, prove that they, whose bodies are the members of Christ, may make them the members of an harlot. The apostle only puts the question, Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? Which he answers with a God forbid. And his design is to show how unbecoming the sin of fornication is to such, whose bodies are the members of Christ, and temples of the Holy Ghost; but does not in the least insinuate that such, who were truly so, might cease to be the members of Christ, or cause the Holy Spirit entirely to depart from them. 2. This is also said to be “farther evident from the apostle’s fears, that Satan might so far have tempted his Thessalonians, as to render all his labor vain among them; whom yet he acknowledges, had received the word with joy of the Holy Ghost, and were the elect of God. ” But it should be observed, that the apostle’s fears were not, lest, through Satan’s temptations, they might so fall away as to cause the Holy Spirit wholly to depart from them; but lest Satan, through false teachers, should so stagger their faith, that they should in any respect give way to erroneous principles and practices; and thereby not all his labor, but that part of it should be in vain, which he had bestowed upon them in establishing them in the truths of the gospel. 3. This is said to be still farther evident “from the exhortations in these epistles, directed to those men, who are said to have this seal and earnest of the Holy Spirit; as to the Corinthians 2 Corinthians 6:1; 11:3, and 12:20, 21, and to the Ephesians, Ephesians 5:3,6, and Ephesians 3:13, and Ephesians 6:13. To which may be replied, that these exhortations, which regard the saints continuing in the doctrines of the gospel, avoiding sin, and withstanding temptations, though they imply danger to the saints, as considered in themselves, as of falling from some degree of steadfastness in the faith, and into sin, and of fainting in the evil day; yet do not suppose that they may, or shall fall finally and totally, or so as that the Holy Spirit would wholly withdraw from them; though they might so fall and faint as to grieve him, to do which would be unkind and ungenerous; since he is the sealer of their persons, and the earnest of their inheritance. Besides, these exhortations are to be considered as means, being designed, and doubtless as such were blessed, for the final perseverance of God’s sealed ones. 2ndly In answer to the argument above, it is observed, that “the expressions are designed only to inform us that the Holy Spirit, vouchsafed to Christ’s church and members, gave them a just assurance of the truth of the Christian faith; and consequently of the farther blessings promised to his faithful persevering servants in the world to come. Hence it is evident, that they who had these first fruits of the Spirit, had thereupon an argument to satisfy them of the future blessings promised to them. And hence they, by his Spirit, are said to have the earnest of their future inheritance, and to be sealed up to the day of redemption. ” But let it be observed, that the Holy Spirit, vouchsafed to Christ’s church and members, does not only give a just assurance of the truth of the Christian faith, as a doctrine; but also assures believers of the truth of the grace of faith, and of all other graces in them, and of their right to glory, and certain enjoyment of it..

Moreover, if the Spirit, thus vouchsafed, gives a just assurance of farther blessings promised by Christ; and if such, who have these first fruits of the Spirit, have thereupon an argument to satisfy them of these blessings; then they may, with faith and patience, wait for the redemption of the body: and be assured that when this earthly tabernacle is dissolved, they have a building of God, an house not made with hands, eternal in the heavens; and that the Lord will deliver them from every evil work, and preserve them unto his heavenly kingdom. ( Romans 8:23; 2 Corinthians 5:1; Timothy 4:18.)

The argument from 2 Timothy 2:19, is vindicated, under the head of Election, whither the reader is referred.

SECTION 9.

Who are kept by the power of God, through faith unto salvation, ready to be revealed in the last time. — 1 Peter 1:5.

THESE words, in connection with the preceding verses, show that such as are elect according to the foreknowledge of God the Father, and are begotten again unto a lively hope of an incorruptible inheritance, are kept frourroume>nouv, as in a garrison, by , or in the power of God, safe and secure from a final and total falling away, through the grace of faith unto consummate salvation,, to be enjoyed for ever in heaven. In answer to which, it is said. f463 1. “That this place only proves that all, who are preserved to salvation, are so kept by the power of God; but not that all believers are so kept.” I reply, we do not say, that all believers are so kept; since there are some who are nominal believers, have no true grace, believe but for a time, and fall away; but then we say, that all true believers are so kept; otherwise the words of our Lord, Mark 16:16, would not he true, nor the will of his Father, John 6:40, be fulfilled; for how should every one that believes be saved, unless they are preserved unto salvation? And if those who are preserved unto salvation, are kept by the power of God unto it, as is owned; it follows, that since every true believer will be saved, and in order to it be preserved unto salvation, then every one of them is, and will be, kept by the power of God unto it. 2. It is farther said, that this place “proves only that they are kept through faith; that is, if they continue in the faith, and hold the beginning of their confidence steadfast unto the end.” But it should be observed, that there is no if in the text; faith is not represented as a condition, but as a means of preservation, engaged by the power of God, for that is as much secured by the power of God as salvation itself, or preservation to it.

Besides, such a sense of the words is no other than this, that these persons are kept by the power of God, if, or so long as, they keep themselves; which, as it greatly depreciates the power of God, and ascribes too much to the creature, so it is in itself exceeding trifling. Add to this, that if this faith, through which believers are kept to salvation, will render them victorious over the world, enable them to resist the temptations of the devil, to prefer afflictions before the pleasures of sin, and even to suffer death, not accepting deliverance, in expectation of a better resurrection; and, lastly, engage the power of God in their preservation, and so cause them out of weakness to be strong, all which is owned by our author; this, surely, proves that they shall certainly continue in the faith, and so be preserved safe unto the kingdom and glory of God.

SECTION 10.

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. — 1 John 2:19.

THE meaning of these words is, that there were some persons in the apostle John’s time, who had made a profession, of religion, were members of the church, and some of them, perhaps, preachers; and yet departed from the faith they professed, withdrew themselves from the church or churches, to which they belonged, and set up separate assemblies of their own. These, the apostle says, were not of us; that is, they were not regenerated by the grace of God, and so apparently were not of the number of God’s chosen ones; for had they been born again of the incorruptible seed, had they had that anointing which abides, and from which persons are truly denominated Christians; as they would have appeared to have been chosen, so they would have continued in the faith, and have remained with the churches of Christ, and not have fallen into such errors and heresies, into which it is impossible that God’s elect, or true believers, should ever fall. But the defection of these persons was permitted by God, that they might be made manifest, that they had never received the grace of God in truth. It follows, therefore, that as such who so fall were never true believers, so such who are true believers, shall never totally and finally fall away. To which is answered, f465 1. “That these words, they were not of us, cannot signify they were not of the number of the elect; but only they were not of the church in general, and of the mind of the apostles, and the church that adhered to them.” But surely the apostle would never deny that these persons were of the church, and of the same mind with it, at least in profession, antecedent to their going out; for had they not been in communion with the church, they could not be properly said to go out of it; and if they had not been of the same mind and faith and profession, they could not be said to depart from it. The reason this author gives, as an evidence of their not being of the church, “that from them they went out, and with them they might have remained,” is a reason invincibly proving that they were of them, as a church otherwise they could not have went out from them; with whom they not only might but would have remained, had their hearts been right with God. And whereas it is farther observed, that “they could not go out from the elect only, who are not visible, nor could they have remained with them, who were never of them;” it may be replied, that though they were never of them as elect, yet they were of them as a church, become visible by a profession of faith; and therefore could, as they did, go out from them as such; though had they been true believers in Christ, they would have appeared to have been elect likewise, and would have continued and remained with them both as elect and as a church. It is moreover added, f466 that “their going out from them for a season, was no certain argument that they were not of the elect; since it is confessed, that they may fall totally, though not finally.” Who they are that have made this confession, I shall not inquire; for my own part, I affirm that God’s elect, or true believers in Christ, cannot totally fall, that is, wholly and entirely lose the grace of God bestowed on them, or wrought in them. However, the going out of these persons was in such a mariner, that it was a certain argument that they were not of the elect; since they became antichrists, verse 18, the forerunners of the man of sin, avowed enemies to Christ, who denied him to be the Christ, verse 22, or that he was come in the flesh,1 John 4:3, and therefore said to be of the world, and not of God, verse 4-6. 2. It is said, that “the true sense of the words seems plainly to be this: these antichrists, or deceivers, went out from the apostles and churches of Judea, Acts 15:1,24, to preach destructive doctrines to the Gentiles, which both the church of Judea, and the apostles assembled for that purpose, flatly disowned and censured; by which it sufficiently appeared, that all the preachers of these doctrines were not of them.” But this sense of the words confines them to preachers only; whereas, though many of these antichrists might be preachers, yet not all; whoever denied the Father and the Son, or that Christ was come in the flesh, was an antichrist, whether he was in a public or private capacity. Besides, not the true and faithful ministers of the word, but private believers, are opposed to these persons in the following verse, But ye have an unction from the Holy One , etc. This sense of the words also makes the us to be the apostles, and churches of Judea; whereas, when the apostle John wrote this epistle, the rest of the apostles were all dead; and he speaks of these antichrists as men that were, in that last time, risen up among them, and went out from them; and, therefore, could not, with any propriety, say that they went out from the apostles. Besides, whenever this pronoun us is used elsewhere, in this epistle, it is never restrained to the apostles; but the apostle John in it includes, with himself, all true believers. Nor is there any reason to conclude, that he had in view the church of Judea, and a case in which that was concerned near forty years ago, but rather the churches of Asia, among whom he was, and particularly the church at Ephesus, where he is generally thought to have resided. Now the apostle Paul, many years before this, had told ( Acts 20:29,30.) the elders of the church, that after his departure, not only grievous wolves should enter in among them, but also of their own selves should men arise, speaking perverse things, to draw away disciples after them: and the apostle John lived to see these predictions fulfilled. Add to all this, that this sense of the words makes their going out to be merely local and corporal. — Now to go out from the apostles, in this sense, was not criminal; the persons that went down from Judea to Antioch, Acts 15:1,24, are not blamed for going thither, nor for going out from the apostles thither, but for troubling the disciples with words to the subverting of their souls. Nor was a corporal departure from the apostles any evidence of not being of the same mind with them, for they often departed one from another, and yet continued of the same mind and faith. The departure here spoken of was of men from the true church of Christ, both in doctrine and in affection; and that not of preachers only, but of others who were only nominal Christians, and was so understood by the ancient fathers, particularly Tertullian and Cyprian. f469 SECTION 11.

Whosoever is born of God doth not commit sin; for his seed remaineth in him; and he cannot sin, because he is born of God. — 1 John 3:9.

HE that is born of God is one that is regenerated by the Spirit and grace of God; and that which is born of the Spirit is spirit, or spiritual; it is a new man, a new creature, which neither does, nor can commit sin; though it is as yet imperfect, there is no impurity in it, no bias, tendency; or inclination to sin, but all the reverse; it is born of an incorruptible seed which remains, it is a principle of grace which is of God, and can never be lost. Hence it follows, that regenerate persons cannot cease to be so. In answer to this, it is said,” f470 1. “That these words cannot be intended to signify that he who is born of the Spirit and the word, can never fall from that state is evident; partly, because he hath been proved already that the Holy Spirit may depart and quit his habitation; and so he who was once born of the Spirit may cease to be so; and partly, because men may not continue in the word, nor the word abide in them, nor they in Christ, and may lose their interest in God, and the things which they had wrought, as is clearly intimated by these exhortations, 1 John 2:24,27,28; 2 John 1:8,9.” But it has been also already proved that the Holy Spirit does not finally a