Once more, and I have done with the state of the question. God doth not only require the condition of standing, or continuing in the exercise of grace, but give it infallib]3^ The precepts of the covenant of grace are also promises: Heb. viii. 10, ' This is the covenant that I will make with the house of Israel,' &c., where all the articles carry the form of promises, God undertaketh to fulfil our part in us when we submit to the covenant. So Jer. xxxii. 40, ' I will put my fear into their hearts,' &c. If there be any breach, it must be from our depart- ing from God, or God's departing from us.^ Now God never departeth, his love never permitteth him to repent of giving his fear and putting his grace into our hearts; but all the fear is our departing from God. So some say, God will not depart from us, if we be not wanting to our- selves. And Bernard observed that our own flesh is not mentioned, Rom. viii., * What shall separate us from God ? ' &c. Soli eum deserere possu7nus pro2Jrid voluntate — our own will may separate us and withdraw us from God. And the Remonstrants: Though God doth not repent doni dati, of what he hath given, jei we may repent doni accepti et retenti, of what we have received, and grow weary of the service of God. But all is answered by God's undertaking in the covenant : ' I will put my fear into their hearts, that they shall not depart from me.' He will give faith, and love, and fear, bestow and continue such graces as dispose the soul to perseverance.
2. The grounds of certainty, by which it may appear that we shall be preserved in that state of grace unto which we are called in Jesus Christ. The grounds are many ; put them altogether, and you may easily spell out of them the perseverance of the saints.
[1.] There are some grounds on God the Father's part ; there is his everlasting love and all-sufficient power. His everlasting love. God doth not love for a fit, but for ever, ' From everlasting to everlasting,' Ps. ciii. 17, before the world was, and when the world is no more. God's love is not founded upon any temporal accident, but on his own counsel, in which there can be no change,'^ because the same reasons that moved him to choose at first continue for ever. God never re- pented in time of what he purposed before all time : Rom. xi. 29, ' His gifts and calling are without repentance.' By gifts he meaneth such as are proper to the elect ; and by calli7ig, effectual calling ; such is Kara irpoOeaiv, according to his eternal purpose ; of these he never repents. The fruits of repentance in men are shame and sorrow ; now God is never ashamed of his choice, nor sorry for his choice, so as to wisii it undone. And then the other ground is his all-sufficient power. Almightiness is engaged in the preservation of grace by his eternal love and will, John x. 28, 29. Can they pluck Christ from the throne ? are they stronger than Christ's Father ?
^ God's love will not let him depart from us, Isa. liv. 10, and fear will not let us depart from God.
^ ' 'A/u.eTd^€Toi' T'^s jSouXtjj.' — 7/c6. vi. 17.
VeR. 1.] UPON THE EPISTLE OF JUDE. 47
[2.] There are grounds on Christ's part ; his everhisting merit, and close union between him and us, and constant intercession. For his merit, see Heb. ix. 12. He is ' entered into the holy place, having obtained an eternal redemption for us.' Legal expiations did but last from year to year, but Christ's merit forever and ever ; his redemption is eternal, not only as it is of use in all ages of the church, but in respect of every particular saint. Those who are once redeemed by Christ, they are not redeemed for a time, so as to fall away again ; that would argue that the virtue of Christ's blood was spent, and could preserve them no longer ; but they are for ever kept to salvation. So Heb. X. 14, ' By one offering he hath perfected for ever them that are sanctified.' He hath not only purchased a possibility of salvation, but all that we need to our full perfection ; it is not for a certain time, but for ever. Then there is a close union between him and us ; this is the notion of the text, ' preserved in Christ.' Look, as it is impossible to sever the leaven and the dough, when they are once mingled and kneaded to- gether,^ so Christ and a believer, when they are united together, there is no parting more. Can Christ's mystical body be maimed, or lose a joint ? Then his constant intercession ; that is another ground, a copy of which we have in the 17th of John, where he saith, ' Keep them through thy name,' &c., and ' Keep them from the evil,' &c. See Heb. vii. 25, * He is able to save to the uttermost those that come to God by him, for he liveth for ever to make intercession for them.' He is interceding with God, that the merit of his death may be applied to us ; and what is that ? Salvation ' to the uttermost,' or ' to the end,' et? to Te\.o<;. The heirs of salvation need not fear miscarrying. Jesus Christ, who is the testator, who by will and testament made over the heritage to them, he also is the executor, he liveth for ever to see his own will executed ; he died once to make the testament, and he liveth for ever to see it made good. Whenever we are in danger, he is entreating his Father for supports and assistances of grace.