The reasons and causes investing this proposition, that saints, such as we have described, shall so persevere, with a necessity of conse- quence, and on which the truth of it doth depend, both negatively considered and positively ; with the limitation of perseverance, what it directly asserts, what not; with what failing, backsliding, and de- clensions, on the one hand and other, it is consistent, and what is destructive of the nature and being of it; the difference of it, as to being and ajiprehension, in respect to the subject in whom it is; with the way and manner whereby the causes of this perseverance liave their operation on and effect in them that persevere, not in the least prejudicing their liberty, but establishing them in their voluntary
' Rom. XV. 4.
« 2 Sam. vii. 14, 15; Ps. i. 3, xxiii. G, xxxvii. 24. Iv. 22, Ixxxix. 31-33, cxxv. 1-3, cxxviii. 5; Isa. xlvi. 4, liv. 10; Jer. xxxi. 3, xxxii. 39, 40; Zech. x. 12; Jfatt. vii. 24, 25, xii. 20, xvi. 18, xxiv. 24; Luke viii. 8, xxii. 32; John vi. 35, 39, 56, 57, viii. 12, X. 27-29, xiv. 10, 17, xvii. 20-22; Rom. viii. 1, 16, 17, 28-37; 1 Cor. i. 8, 9, X. 13, XV. 58; 1 John v. 18, iii. 9; 1 Pet. i. 5; Rom. xi. 20; 1 Cor. xvi. 13; Phil. iv. 1, i. G; Eph. i. 13, 14, iv. 30; Gal. ii. 20; Phil. i. 6; 1 Thess. v. 24; 2 Tim. u. 12; 1 Pet. i. 2-5 ; 1 John ii. 19, 27, etc.
I.] APOSTASY OF TRUE BELIEVERS IMPOSSIBLE. 97
obedience, — will afterward be fully cleared. And hereon depends much of the life and vigour of the doctrine we have in hand, it being oftener in the Scripture held forth in its fountains, and springs, and causes, than in the thing itself, as will upon examination appear.
As to what is on the other side affirmed, that believers VLiQ.y fall totally and finally away, something may be added to clear up what is intended thereby, and to inquire how it may come to pass. We do suppose (which the Scripture abundantly testifieth) that such be- lievers have the Holy Spirit dwelling in them;^ and, by his implant- ing, a new holy habit of grace.^ The inquiry then is, how believers may come utterly to lose this Holy Spirit, and to be made naked of the habit of grace or new nature bestowed on them. That, and that only, whereunto this effect is ascribed is sin. Now, there are two ways whereby sin may be supposed to produce such effects in re- ference to the souls of believers: — 1. Evidently, by a reaction in the same subject, as frequent acts of vice will debilitate and over- throw an acquired habit whereunto it is opposite. 2. Meritoriously^ by provoking the Lord to take them away in a way of punishment; for of all punishment sin is the morally procuring cause. Let us a little consider which of these ways it may probably be supposed that sin expels the Spirit and habit of grace from the souls of believers.
First, [As] for the Spirit of grace which dwells in them, it cannot Avith the least colour of reason be supposed that sin should have a natural efficient reaction against the Spirit, which is a voluntary indvveller in the hearts of his: he is indeed grieved and provoked by it,^ but that is in a moral way, in respect of its demerit ; but that it should have a natural efficiency by the way of opposition against it, as intemperance against the mediocrity which it opposeth, is a mad- ness to imagine.
The habit of grace wherewith such believers are endued is infused, not acquired by a frequency of acts in themselves. The root is made good, and then the fruit, and the work of God. It is " a new crea- tion,'' planted in them by " the exceeding greatness of his power," as "he wrought in Christ when he raised him from the dead ;" which he also " strengthens with all might"'* and all power to the end. Is it now supposed, or can it rationally be so, that vicious acts, acts of sin, should have in the soul a natural efliciency for the expelling of an infused habit, and that implanted upon the soul by the exceeding greatness of the power of God? That it should be done by any one or two acts is impossible. To suppose a man, in whom there is a
> Ezek. xxxvi. 27; Isa. lix. 21; Luke xi. 13; Ps. li. 11; Rom. viii. 9, 11, 15; 1 Cor. ii. 12; Gal. iv. 6; 2 Tim. i. 14; Rom. v. 5; Gal. v. 22; John xiv. 16, 17, svi. 13; 1 Cor. iii. 16, vi. 19.
2 Matt. xii. 33; 2 Cor. t. 17; 2 Pet. i. 4; Gal. v. 22, 23; Eph. iv. 23, 24.
» Eph. iv. 30; Heb. iii. 10, 11 ; Isa. Ixiii. 10
* Col.ii. 12; 2 Cor. v. 17; Eph. i. 19, 20; Col. i. II. VOL XL 7
98 DOCTRINE OF THE SATNTS' PERSEVERANCE. [CHAP.
habit set on by so mighty an impression as the Scripture mentions, to act constantly contrary thereunto, is to think what we will, with- out troubling ourselves to consider how it may be brought about. Farther; whilst tliis principle, life, and habit of grace is thus con- suming, doth their God and Father look on and suffer it to decay, and their spiritual man to pine away day by day, giving them no new supplies, nor increasing them with the increase of God?^ Hath he no pity towards a dying child? or can he not help him? Doth he, of whom it is said that he is " faithful," and that he " will not suf- fer us to be tempted above what we are able, but will with the temptation make a way to escape," let loose such flood-gates of temptations upon them as he knows his grace will not be able to stand before, but will be consumed and expelled by it? What, also, shall we suppose are the thoughts of Jesus Christ towards a wither- ing member, a dying l^rother, a perishing child, a wandering sheep?'* Where are his zeal, and his tender mercies, and the sounding of his bowels? Are they restrained? Will he not lay hold of his strength, and stir up his righteousness, to save a poor sinking creature? Also, " He that is in us is greater than he that is in the world;" and will he suffer himself to be wrought out of his habitation, and not stir up his strength to keep possession of the dwelling-place which he had chosen? So that neither in the nature of the thing itself, nor in respect of him with whom we have to do, doth this seem possible. But,—