1. The Nature of Faith demands Assurance.
If the doctrine of falling from grace be embraced, it would have a great tendency to prevent an act of faith. For if so, a person, if he should venture his soul on Christ, could not be assured that Christ would save him.
2. Those that fall away differ from those that persevere.
That there is a real difference between them that fall away and them that persevere, even before they fall away, is evident by the things that are given as a reason of their falling away: because they have not rooted themselves, because they have not counted the cost, and because they have no oil in their vessels. Those that have no root differ from those that have root, before there be the effect of their having no root: and so those that have no oil, etc. And it appears again, by what is said, John 2:23, that “when Christ was at Jerusalem at the Passover, on the feast day, many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man: for he knew what was in man.” And so by that, “They went out from us, because they were not of us. If they had been of us, they would no doubt have continued with us….”
3. False believers have never believed and were never known by Christ.
That they that once truly believed in Christ never fall away finally and perish is evident, because they that now believe not, and are in a state of condemnation, are spoken of as those that never have believed. John 3:18, “Because he hath not believed in the name of the only begotten Son of God.” Which supposes that none of those that have believed are now unbelievers, or are now in a state of condemnation. So again, those that shall be condemned at the day of judgment, are represented as those, not only that Christ then will know not, but as those that he never knew, Mat. 7:23. But how can this be a true representation, of some of them were once true Christians, and so were known and owned by Christ, but only have since apostatized? The same is found in 1 John 3:6, “Whosoever sinneth, hath not seen him, neither known him.” This could not be true, if it might be so that a man that has truly seen him and known him, might finally fall away to sin.
4. Objections.
First Objection – The Scripture cautions against falling away, lest it should issue in damnation. God had been pleased to connect eternal life with eating the fruit of the tree of life, and therefore, although it was utterly impossible that Adam should have eternal life in himself, after he had fallen, as God’s preemptory declaration and unalterable constitution had made it impossible. Yet we are told that after the fall, God place cherubims and a flaming sword to keep the way of the tree of life, lest the man should put forth his hand and take and eat of the fruit of the tree, and live forever. So God has connected damnation and living in allowed sin, and being overcome by sin and brought under its power. And therefore, although it be impossible that men, after they are once truly converted, should ever perish, yet they are warned against falling away and yielding to the power of sin, lest they should perish: and the apostle Paul kept under his body, lest he should be a castaway.
Second Objection – What about the hypothetical propositions as those in Heb. 10:26, etc. “If we sin willfully, after we have received the knowledge of the truth.” Heb. 6:4, etc. “For it is impossible for those who were once enlightened, if they fall away,” etc. Such hypothetical propositions may be true, when one or both parts of it are impossible, as the truth of such a proposition consists in the connection of the antecedent and consequent: as when our Lord said to the Jews, “If I should say, I know him not, I should be a liar like unto you.” See Gill against Whitby, vol. 1, page 27.
Third. Objection. That we are required to “take care” and “pray” that we may persevere. It was impossible for Christ to fail under his trials, and yet how evident is it that he used means, endeavors, care, labor, and earnest prayers, that he might persevere?
7. Inquiry. Whether an absolute promise of perseverance does consist with counsels and exhortation to endeavor, and care to persevere.
In answer to this, I would lay down the following positions.
Position 1. Things that it is proper for us to seek by earnest and importunate prayer, it is proper for us to use means and labor and care for. The reason is plain: prayer is one kind of seeking the things. It is using means, and one way of laboring for it, taking care to obtain it, and pursuing after it.
There are many instances of prayer and commands to pray for things promised. Christ on earth prayed for things promised, and he continually intercedes in heaven for things promised.
Position 2. That which it is proper persons should use endeavors, means, and care for, they are properly exhorted to use means and endeavors for.
Position 3. That which it is proper for another to use means, labors and care for, that he may obtain it, though he knows it is certainly promised, it is proper that we should use means, etc. to obtain for ourselves, though it is promised.
But Christ used means, endeavors, labor, etc. for the salvation of sincerely good men, though it be promised.
8. The Christian precept, which forbids anxiety in Christians, is a demonstration of the doctrine of perseverance: “Be careful for nothing, but in everything, by prayer and supplication with thanksgiving, let your requests be made known to God.”
9. Christ labored, sought, took care, denied himself, and suffered for the salvation of sincerely good men, which yet had been before abundantly promised to him, and promised to men in the Old Testament: and Christ himself had promised it. The Scripture represents that Christ ran a race to win a prize, and endured the cross for the joy that was set before him.
10. That a truly good man will not backslide is evident from Pro. 14:14, “The backslider in heart shall be filled with his own way; and a good man shall be satisfied from himself.” Here is a plain opposition, both in the subject and predicate of this proposition, which plainly shows it to be incompatible to a good man that he should be a back slider….
11. If it were left to the freedom of men’s own will, whether men should persevere, in the sense that the Arminians suppose, i.e. to a will not determined by God, but self-determined, then it would be absurd to pray to God that we may persevere, that he would keep us from falling, and that he would uphold our goings in this paths, etc.
From Miscellany 799.
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