06-15 Of the Perseverance of the Saints contd
cont’d
3a5. The passage of the apostle Paul concerning himself is wrested to such a purpose; "I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway" (1 Corinthians 9:27). The word adokimoV is not to be rendered "reprobate", as it sometimes is; nor to be understood of such an one as opposed to an elect person; for an elect person, as the apostle was, for he includes himself among such (Ephesians 1:4), can never be a reprobate in such a sense; for elect persons always obtain righteousness, life, and eternal salvation; though the faith of nominal professors may be subverted, theirs cannot; the foundation stands sure on which they are; and those who are predestinated, or ordained unto eternal life, as they believe, so they shall be glorified, and never be treated as non-elect. The apostle could never fear that he should be a castaway in such a sense as to perish everlastingly; he knew Christ, in whom he had believed, to be an able and complete Saviour, and that he was his Saviour and would keep what he had committed to him; he knew his interest in the everlasting love of God, and was persuaded nothing should separate him from it: he instances in himself, as a proof that God had not cast away his people, whom he foreknew (Romans 11:1, Romans 11:2; Romans 8:38, Romans 8:39; 2 Timothy 1:12). But as the Greek word used signifies disapproved, the sense of the apostle seems to be this, that he was careful not to indulge to sensual gratifications; but to keep his body under a due decorum and in subjection to proper rules; and not yield the members of it as instruments of unrighteousness; lest while he preached the gospel of the grace of God to others, he might stand reproved himself, and be disapproved by men, and his ministry become contemptible and useless; (see 2 Corinthians 6:3). And the fears and jealousies of the saints over themselves are not inconsistent with their perseverance in grace, much less disprove it; but are means of their perseverance in it. 3a6. When the apostle says, "Whosoever of you are justified by the law, ye are fallen from grace" (Galatians 5:4), it is not meant of falling from the grace, favour, and love of God in his heart; for that is everlasting and unchangeable, as immovable as hills and mountains, and more so; they may depart, but the lovingkindness of God to his people never will depart; there is nothing in heaven, earth, or hell, that can separate from that; and consequently there can be no falling from it: nor of falling from the grace of God wrought in their hearts; for that is an incorruptible seed, which never dies, is never lost, but always remains: but of falling from the doctrine of grace; and particularly that glorious doctrine of free justification by the righteousness of Christ, without the deeds of the law; which some of the Galatians who had formerly embraced it, fell from, seeking for justification by the works of the law. And in like sense are we to understand other similar passages; as when the apostle beseeches "not to receive the grace of God in vain" (2 Corinthians 6:1), the love and favour of God cannot be received in vain, being shed abroad in the heart by the Spirit of God; nor the grace of God implanted in the heart, which is an abiding seed there; but the doctrine of grace, when it is either dropped, or denied, or turned into lasciviousness, and men walk unbecoming their profession of it: and so in Hebrews 12:15. "Looking diligently, lest any man fail of the grace of God"; depart from the gospel, and drop his profession of it, or walk as does not become it. Once more,
3a7. What the apostle says of Hymeneus and Alexander is produced as a proof of the apostasy of real saints; "holding faith and a good conscience; which some having put away, concerning faith, have made shipwreck; of whom is Hymeneus and Alexander" (1 Timothy 1:19). But,
3a7a. It does not appear that these men were ever truly good men; of Hymeneus it is said, that he was a vain babbler, and increased to more and more ungodliness: and of Alexander, who is supposed to be the same with Alexander the coppersmith, that he did the apostle much evil by reproaching and persecuting him; by hindering him in his ministry as much as in him lay, and withstanding and contradicting his doctrines; and so can be no instances of true believers falling from grace; see 2 Timothy 2:16-18; 2 Timothy 4:14, 2 Timothy 4:15.
3a7b. Nor is it manifest that they ever had a good conscience; putting it away does not suppose it: persons may put away that with disdain and contempt, as the word here used signifies, which they never received and had, though presented to them: so the Jews put away the gospel from them, which they never embraced, but despised, contradicted, and blasphemed (Acts 13:45, Acts 13:46), where the same word is used as here: and so here, when these found the gospel required men should exercise a good conscience, void of offence to God and men; they disliked it, and put it away, and chose rather to relinquish the gospel than to be obliged by it to exercise such a conscience. Besides,
3a7c. Persons may have a conscience good in some sense, in an external show, and as it may appear by their outward behavior among men in general, and with respect to some particular facts; or in comparison of what they may afterwards appear to have: and yet not have a conscience purged by the blood of Christ; or have their evil hearts sprinkled from an evil conscience, and so have a pure conscience. It is said, even of the heathens, that their consciences bore them witness of their actions, accusing of some, and excusing others: and the apostle Paul, before conversion, is said to live in "all good conscience"; when, as yet, he had not the grace of God (Romans 2:14, Romans 2:15; Acts 23:1).
3a7d. The faith these men made shipwreck of was not the grace of faith they never had, but the doctrine of faith which they had professed; for this phrase, "concerning the faith", is only used of the doctrine of faith (Acts 24:24), and the particular doctrine made shipwreck of, and which particularly Hymeneus erred concerning, was the doctrine of the resurrection of the dead, which he said was passed already (2 Timothy 2:18).
3a7e. Supposing the grace of faith was meant, the phrase of making shipwreck of it is not strong enough to express the entire loss of it; since a person may be shipwrecked and not lost; the apostle Paul "thrice" suffered shipwreck, and yet was saved each time. Besides, as there is a true and unfeigned faith; so there is a feigned and counterfeit faith, which may be in men who have no true grace, and may be shipwrecked so as to be lost; and such an instance is no proof of the saints falling from grace.
3a8. Another passage usually brought to prove the apostasy of real saints, and against their final perseverance, is Hebrews 6:4-6. But,
3a8a. The persons here spoken of are distinguished from the believing Hebrews, who are compared to the earth that drinks in the rain that comes frequently on it, and brings forth herbs fit for use, and receives the blessing of God; when these are compared to the earth that bears thorns and briers, is rejected, is nigh unto cursing, and its end is to be burnt (Hebrews 6:7, Hebrews 6:8), and then adds, with respect to the saints he writes to, "But beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak" (Hebrews 6:9), and goes on to take notice of their work and labour of love; and to excite them to diligence and industry; and encourages them, by the promises made unto them, and the immutability of them, and by the firm hope that God has given them; and by the glorious forerunner, who was entered into heaven for them.
3a8b. Admitting true believers are meant, the words are only conditional; if they fall away; and are but a supposition of it, and prove no matter of fact, that ever any did fall away; and at most, only express the danger of their falling; as there may be, through the power of indwelling sin, the force of temptations, and the frowns and flatteries of the world, and the difficulty of restoring them from a partial fall; a total and final one being prevented by the power and grace of God.
3a8c. The words are, in some versions, so rendered, as to assert the impossibility of their falling; so the Syriac version, "it is impossible they should sin again"; as to die spiritually, and lose, the grace of God, and stand in need of a new work of grace upon them; which would require the crucifying of Christ again, and a re-exposing him to open shame; things impossible to be done, and so the former; which sense agrees with the words of the apostle (1 John 3:9), "and he cannot sin, because he is born of God": and this is confirmed by the Arabic version; and according to these versions, the several other things mentioned, are connected with the word "impossible"; as that they should be renewed again to repentance; and that they should crucify the Son of God afresh, and put him to open shame.
3a8d. There is nothing said of them that is peculiar to believers: not a word of their faith in Christ; nor of their being begotten again to a lively hope; nor of then being sanctified by the Spirit of God; nor of their being justified by the righteousness of Christ; nor of their being the sons of God by faith in Christ; nor of their being sealed by the Holy Spirit of God; nor of their being made meet to be partakers of the heavenly inheritance.
3a8e. What is said of them are what may be found in persons destitute of the grace of God. As,
3a8e1. That they were "enlightened"; the Syriac and Ethiopic versions render it "baptized"; and it will not be denied, that some such, as Simon Magus, may totally and finally fall away: but not to insist on this sense, there are two sorts of enlightened persons: some are savingly enlightened by the Spirit of God to see their lost state and condition, and salvation by Christ, and their interest in it, and who shall never perish: others are only enlightened into the doctrines of the gospel; though some to such a degree as to be able to preach them to others; and yet be strangers to the true grace of God. And when such fall away, they are no proofs nor instances of the apostasy of real saints.
3a8e2. That they "tasted of the heavenly gift"; whether by it is meant the gift of a justifying righteousness, or of remission of sins, or of eternal life; men destitute of the grace of God may have some speculative notions about them, and desires after them, arising from a principle of self-love: or if Christ, the gift of God himself, is meant, "tasting" may stand opposed to eating his flesh and drinking his blood; which is proper to true believers, who feed upon him and are nourished by him; while hypocrites and formal professors only taste of him, have a superficial knowledge of him, and gust for him.
3a8e3. That they "were made partakers of the Holy Ghost"; not of the Person of the Spirit, and of his indwelling in their hearts, as in his temple, and as the earnest of the heavenly inheritance; nor of his grace, as implanted in them, which are connected with eternal life: but of his gifts, whether ordinary or extraordinary, both of which Judas was made a partaker, and yet devoid of true grace.
3a8e4. That they "tasted the good word of God"; had a superficial knowledge of it, had the bare form, without the power of it; were pleased with it for awhile, as Herod was with the ministry of John the Baptist; and Christ’s hearers were with his doctrines at first, though they presently sought to kill him.
3a8e5. That they tasted, also "the powers of the world to come"; meaning either the miracles and mighty works done in the former part of the gospel dispensation; which some were able to perform, who were not true believers in Christ, as Judas and others; see Matthew 7:22, Matthew 7:23 or the joys and glories of heaven; which natural men may have some self-pleasing notions of and desires after, as Balaam had (Numbers 23:10). Now when such persons as these fall away from a profession of religion, and into sin, they are no instances of true believers falling from real grace.
3a9. Another scripture brought as a proof of falling from grace, is Hebrews 10:26, Hebrews 10:29. "For if we sin wilfully", &c. From whence it is inferred, that one that has the knowledge of the truth may in such sort sin as that there remains no sacrifice for it; and one that is sanctified by the blood of the covenant may so fall away as to perish everlastingly. But, 3a9a. These words are not said of true believers; for though the persons described are such who,
3a9a1. Had knowledge of the truth; yet whether we understand this of Christ, who is the truth; or of the gospel, the word of truth, and of the several truths in it; as salvation by Christ, justification by his righteousness, &c. persons may have a notional and not a saving knowledge of these things; the devils know much of Christ, and so do many natural men; yea, the apostle says, men may have "all knowledge", or knowledge of all truths, that which is notional and speculative; and "all faith", which is historical, and yet be without grace (1 Corinthians 13:2).
3a9a2. Though said to be "sanctified by the blood of the covenant", this is not to be understood of the expiation of their sins, and of their justification from them by the blood of Christ; for such are most certainly saved from wrath to come, and shall never enter into condemnation or perish eternally; but of their profession of their being thus sanctified; they were thought to be so by themselves and others when they really were not; and by their profession of religion were externally sanctified and separated from others, submitting to baptism, and partaking of the Lord’s Supper; when they outwardly eat the bread and drank of the cup, the external symbol of the blood of the New Testament, or covenant, though they did not spiritually discern the body and blood of Christ, but counted these symbols as common things. Though after all, it is the "Son of God" himself that is intended, and not the apostate; for the immediate antecedent to the relative "he", is the "Son of God"; who was sanctified, or set apart, by the blood and sacrifice of himself, for the discharge of the other part of his priestly office, his intercession for his people in heaven; which is mentioned as an aggravation of the sin of such a person, who counted his blood an unholy thing.
3a9b. The sins ascribed to the persons spoken of are such as are never committed by true believers; such as,
3a9b1. To "sin wilfully", after the knowledge o the truth is received; for this is not to be understood of common infirmities, or of grosser sins, which may be voluntarily committed by the saints after regeneration, as were by Lot, David, and others; but of a denial of that great and fundamental truth of the gospel, the atonement of sin by the blood, sacrifice, and death of Christ, after a man has known it and professed it: this is never done by one that has tasted that the Lord is gracious, and to whom his blood is precious; nor can it be: Peter denied his Master, and that he knew him; but he did not deny him to be his Saviour; nor deny the virtue of his blood and sacrifice for the atonement of sin; when, and by whom, this is done knowingly and wilfully, there "remains no more", there is no other "sacrifice for sin"; and therefore such a man must be eternally lost.
3a9b2. To "tread underfoot the Son of God"; doing as much as in them lies to strip him of his equality with God, and to reduce him to the class of a mere creature, and deny him to be the eternal Son of God: this can never be done by such who have once believed, and are sure that he is "the Son of the living God"; for "whosoever denieth the Son, the same hath not the Father"; he denies both the one and the other; and in effect says that there are neither (1 John 2:22, 1 John 2:23), he is antichrist.
3a9b3. To "count the blood of the covenant an unholy" or "common thing"; as if it was the blood of a mere man, when it is "the blood of Jesus Christ his Son", the Son of God, "which cleanses from all sin"; that blood with which the church of God is purchased; that blood by which it is redeemed from sin, Satan, and the law; that blood by which the covenant of grace is ratified and confirmed; and by virtue of which the covenant ones are delivered from their captive state.
3a9b4. To "do despite unto the Spirit of grace", who has been a Spirit of grace and supplication to them; such who have had such an experience of him, can never do despite unto him, treat him with malice, scorn, and contempt; deny his divine Person, and his special operations of grace; nor deny him to be the Spirit of grace, and reproach him as such; true believers in Christ, who have been sanctified and sealed by him, can never do such things as these.
3a9c. Truly sanctified persons are distinguished from the apostates, whose custom had been to forsake the assemblies of the saints (Hebrews 10:25), and the apostle declares for himself, and other true believers, who were just men, and lived by faith, that they were not of the number of such men, and to be ranked with them (Hebrews 10:38, Hebrews 10:39). So that these apostates are no instances of true believers falling from grace.
3a10. The passage just referred to, though it makes clearly for the doctrine of the saints final perseverance, is brought as an objection to it (Hebrews 10:38). "Now the just shall live by faith; but if any man draw back, my soul shall have no pleasure in him". From whence it is inferred, that those who live by faith, and are justified persons, may not endure to the end, may draw back to perdition, and everlastingly perish. But,
3a10a. He that is truly a just man can never die spiritually and eternally; "Whosoever liveth and believeth in me", says Christ (John 11:26) "shall never die: believest thou this?" It ought to be believed: and if such shall never die, they cannot perish everlastingly; a believer in Christ, and justified by him, can never be condemned; "he hath everlasting life, and shah not come into condemnation, but is passed death to life"; and therefore shall be eternally saved and glorified (John 5:24).
3a10b. The just man, and he that draws back, are not the same; as is clear from the next verse; "but we are not of them that draw back unto perdition; but of them that believe to the saving the soul". There are two sorts of persons mentioned; one that were pistewV, "of faith", that had true faith in Christ, and lived by faith on him, and did not draw back to perdition, but went on believing till saved; of this number were the apostle, and every truly just and righteous man, included in the word "we": the other were upostolhV, of the "withdrawing", or separation, who forsook the assembly of the saints (Hebrews 10:25), withdrew from their society and communion, and apostatized from the ways and worship of God: by which distinction it appears, that those that truly believe do not draw back to perdition; but continue in the faith of Christ, and in the true worship of God, and are everlastingly saved; and that those that drew back to perdition were not of the faith, or true believers in Christ, nor ever just ones that lived by faith; and so their apostasy is no proof of the falling away of true believers as to perish everlastingly.
3a10c. The passage in Habakkuk 2:4 which is referred to, plainly shows who the man is that draws back, as opposed to the just man that lives by faith: be is one whose "soul is lifted tip, and is not upright in him"; one that is proud and haughty, and is lifted up with a vain conceit of his own righteousness, in which he trusts; to which he betakes himself, as to a tower and fortified place, as the word used signifies, and imagines himself safe; and whose heart is not right with God nor humble before God; and that such a man should withdraw himself from the communion of the saints and apostatize is not to be wondered at.
3a10d. God’s taking "no pleasure in him that draws back" does not intimate that he took pleasure in him before his drawing back; since it is not said, "my soul shall have no more, or no further pleasure in him"; but, "shall have no pleasure in him"; which does not necessarily suppose that he had any pleasure in him before; but that he should have none in him hereafter. Besides, such who are the objects of God’s delight and pleasure are always so; he "rests in his love towards them, and rejoices over them with singing" (Zephaniah 3:17; Psalms 149:4; Romans 8:38).
3a11. To the doctrine of the saints final perseverance is objected the passage in 2 Peter 2:20-22. But there is nothing said in those words which show that the persons spoken of were true believers; but the reverse.
3a11a. The knowledge they had of the Lord and Saviour Jesus Christ was not a spiritual, experimental, saving knowledge of him; for then they would have followed on to have known him, and to have known more of him, and it would have issued in eternal life (Hosea 6:3; John 17:3), but it was only a speculative notional knowledge of him, such as devils and Christless persons may have.
3a11b. "Escaping the pollutions of the world" through it, designs no other than an external reformation of life and manners, joined with an outward conformity to the commands and ordinances of Christ, and an outward walk for a time in the ways of religion, they professed a knowledge and liking of.
3a11c. Nor does it appear that they ever were any other than dogs and swine; and therefore when they apostatized, it was only a returning to their former state, and they only appeared to be what they always were; their case seems to be the same that is observed by Christ (Matthew 12:43-45).
3a12. The falling away of real believers is argued, and their perseverance objected to, from various exhortations, cautions, &c. given unto them. As,
3a12a. When he that thinks he stands is exhorted "to take heed lest he fall" (1 Corinthians 10:12), but supposing a true believer is here meant, which yet is not clear and certain, since it is one o dokwn, who "seemeth" to himself, and others "to stand"; but admitting it, the exhortation is not superfluous; since, though he cannot finally and totally fall away, yet inasmuch as he may so fall as that God may be dishonored by it, the doctrines ways of Christ spoken evil of, the Spirit of God grieved, weak believers stumbled, and the hands of the wicked strengthened, and a man’s own peace and comfort broken; there is good reason why he should take care of falling; for though there is no danger of his perishing eternally; yet if he falls to the breaking of his bones, and wounding his own soul, it behooves him to take heed lest he fall.
3a12b. When believers arc cautioned "to take heed, lest there be in them an evil heart of unbelief in departing from the living God" (Hebrews 3:12), it shows that believers ought to be upon their guard against the sin of unbelief, to expose which is the design of the words; since it is a sin which easily besets good men, bereaves their souls of much comfort and God of much glory; and therefore believers should be careful of giving way to it and encouraging it, since it leads to a partial departure from Christ, the living God; though God has put his fear into the hearts of such persons, "that they shall not depart him" finally and totally.
3a12c. When the apostle Peter exhorts those he wrote to, who had obtained like precious faith with him, to "beware, lest being led away with the error of the wicked, they should fall from their own steadfastness" (2 Peter 3:17), his meaning is not, as though there was a possibility of their falling from the precious grace of "faith" they had "obtained"; but from some degree of the steady exercise of it; or rather from their stedfast adherence to the doctrine of faith, through the sleight and cunning of men who lay in wait to deceive; who might be able to stagger them, though they could not finally and totally deceive them; and therefore it became them to be upon their guard against them.
3a12d. When the apostle John exhorts, saying, "Look to yourselves, that ye lose not those things which we have wrought" (2 John 1:8), he speaks not of what the Spirit of God had wrought in them, as if that could be lost; nor even of what they themselves had wrought, under the influence of divine grace; but what we, the ministers of the gospel, had wrought, by teaching and instructing them, lest their labour in the ministry among them should be in vain, they giving heed to the doctrines of deceivers, mentioned both before and after (2 John 1:7, 2 John 1:9, 2 John 1:10).
3a12e. And when the apostle Jude says, "Keep yourselves in the love of God" (Jude 1:21), it is not to be understood of the love which God has in his heart towards his people, an interest in which can never be lost, and from which there is no separation; but rather of the love which they bear to him, the fervour of which sometimes abates; and therefore they should make use of all means to maintain, increase, and inflame it, in themselves and others; "keep" eautous, "one another" in it, by the means directed to in the preceding verse: or it may chiefly respect, love, peace, and concord among themselves; called "the love of God", as it is "the peace of God" (Colossians 3:15), which is of him, taught by him, and he calls unto; and so is of the same import with Ephesians 4:3. Or, admitting that the love of God, in the first sense, is meant; it may design exercise of faith on it, meditation upon it, a constant keeping of it in view, in order to preserve themselves by the love of God from Satan’s temptations, the snares of the world, and the lusts of the flesh; against complying with which, the love of God, shown in what he has done for his people, is a strong argument (Genesis 39:9), and that the apostle could have no thought of the possibility of the saints falling totally and finally, appears from what he says of Christ with respect to them (Jude 1:24). "Now unto him that is able to keep you from falling", &c. And in like manner other cautions and exhortations, similar to these, may be understood; and it should be observed, that such cautions and exhortations as these are used and blessed as means of the perseverance of the saints, and are not to be improved against the doctrine of it.
3b. Secondly, objections are raised against the doctrine of the saints final perseverance from the sins and failures of persons eminent for faith and holiness; as Noah, Lot, David, Solomon, Peter, and others. But these are no proofs of their final and total falling away. As to Noah and Lot, though guilty of great sins, they have after this the character of truly good and righteous men. As for David, though by his fall his bones were broken, and the joy of his salvation was taken from him, and grace lay some time unexercised by him; yet the Spirit of God was not taken from him, as appears from his own words, when most sensible of his case (Psalms 51:11, Psalms 51:12). As for Solomon, though his backsliding was great, attended with aggravated circumstances, yet not total, see 1 Kings 11:4, 1 Kings 11:6 nor final, as to perish everlastingly; which would have been contrary to the promise of God, that his mercy should not depart from him (2 Samuel 7:14, 2 Samuel 7:15). Besides, he was restored by repentance; and the book of Ecclesiastes was penned by him in his old age, as an acknowledgment and retractation of his former follies; and some persons, after his death, are spoken of with commendation, for walking in the way of Solomon, as well as in the way of David (2 Chronicles 11:17). As for Peter, his fall was not total; Christ prayed for him, that his faith failed not; nor final; for he was quickly restored by repentance. And these various instances are recorded in scripture, not as instances of final and total apostasy, but of the weakness of the best of men in themselves; and for our caution and instruction, "to take heed lest we fall": Demas is sometimes mentioned as an instance of apostasy; who, very probably, was a good man, since he is mentioned with such who were so (Colossians 4:14; Philemon 1:24), and what the apostle says of him, that he had "forsaken him, having loved this present world", is not sufficient to prove him an apostate, any more than Mark’s departure from the apostle Paul, and others at Pamphylia; for his too much love of the world, which is to be observed in many, otherwise good and valuable men, would prove them to be so. As for Hymeneus, Alexander, and Philetus, they do not appear to have been good men, as before observed; and so no instances of the apostasy of real saints.
3c. Thirdly, some ill consequences, supposed to follow the doctrine of the saints final perseverance, are urged against it. As,
3c1. That it tends to make persons secure and indifferent, as to the use of means to preserve them from sin and apostasy. But this is not true in fact, any more than in other cases similar to it; but is rather an encouragement to the use of them: Joshua, though he was assured that not a man should be able to stand before him, but all his enemies should be conquered by him; this did not make him secure, nor hinder him from taking all the proper precautions against his enemies; and of making use of all means to obtain a victory over them. Hezekiah, though he was assured of his restoration from his disorder; yet this did not hinder him, nor the prophet, who assured him of it, from making use of proper means for the cure of it: and though the apostle Paul had a certainty of the saving of the lives of all that were in the ship, yet he directed them to the proper means of their preservation; and told them, that except they abode in the ship they could not be saved; and taking this his advice, though shipwrecked, they all came safe to shore.
3c2. It is said, that this doctrine gives encouragement to indulge to sin, and to commit such gross sins as Lot, David, and others; upon an opinion that they are the children of God; and upon a presumption, that they cannot so fall as to perish everlastingly. To which it may be replied, that such sins mentioned, committed without repentance towards God, and faith in the blood and sacrifice of Christ, those who are guilty of them shall not inherit the kingdom of God; but, according to the law, die without mercy; and even those good men who did commit such sins, though they had true faith, and genuine repentance, their sins were so displeasing to God, and resented by him, that lie visited their transgressions with a rod, and their iniquities with stripes; though his lovingkindness was not taken away from them. And the above instances of sin are recorded, not to encourage sin; but to caution against it; and to show the weakness of the best of men, and to set forth the pardoning grace and mercy of God to such offenders; in order to relieve souls distressed with sin, and to give them hope of the pardon of it. And whatsoever ill use such persons may make of these instances, who have only an "opinion" of their being the children of God; such who are really so by faith in Christ, neither can nor will make such an use of them.
3c3. It is objected, that this doctrine lessens the force of the prohibitions of sin, and of exhortations to avoid it; and of motives offered to persevere in righteousness and holiness. But these prohibitions of sin, and motives to holiness, are used by the Spirit of God as means of perseverance; and so they are considered by good men. And it would be absurd and irrational to judge otherwise; for can a man believe he shall persevere to the end, and yet indulge himself in sin, as if he was resolved not to persevere? and nothing can be more stronger motives to holiness and righteousness, than the absolute and unconditional promises of God to his people; and the firm assurance given them of their being the children of God, and the redeemed of the Lamb; see 2 Corinthians 6:18; 2 Corinthians 7:1; 2 Corinthians 7:1; . 1 Peter 1:17-19.
3c4. Whereas we argue, that the doctrine of the saints apostasy, obstructs the peace and comfort of believers; it is objected to that of their perseverance, that it is not therefore true, because it is comfortable to carnal minds, which are opposite to the doctrine according to godliness. To which it may be answered, that our argument does not proceed upon the comfortableness of the doctrine we plead for; but upon the uncomfortableness of the opposite to it; for though a doctrine may not be true which is seemingly comfortable to a carnal mind; yet that doctrine is certainly not true, which is really uncomfortable to a sanctified heart; or which manifestly breaks in upon the true peace and comfort of a believer; as the doctrine of the saints apostasy does; since the whole scripture, and all the doctrines of it, are calculated for the comfort, as well as for the instruction and edification of the saints: and though their perseverance does not depend upon their comfort; for if they believe not, and are without comfort, God is faithful to his counsel, covenant and promises, and will preserve and save them.
However, this is certain, that the doctrine of the saints falling away from grace finally and totally, is a very uncomfortable one, and therefore to be rejected.