CHAP. X. OF GRACE, AS IT REIGNS IN THE PERSEVERANCE OF THE SAINTS TO ETERNAL GLORY. IT appears, from the preceding chapters, that the state of believers, whether considered as relative, or as real, in their justification, adoption, and sanctification, is highly exalted; and that the privileges attending it are of incomparable excellence, and of infinite worth. In each of these particulars it has also been proved that grace reigns; that the exceeding riches of grace are manifested. The believer, notwithstanding, who knows himself, will be ready to inquire with great solicitude; “How shall I persevere in this happy state? By what means shall I attain the desired end? What provision has the Lord made, that, after all, I shall not come short of the expected bliss? Grace, I thankfully acknowledge, has done great things for me to reigning grace I own myself unspeakably obliged. But if grace, as a sovereign, do not still exert her power, I not only possibly may, but certainly shall finally miscarry." Thus will every christian conclude, when he considers the number and power, the malice and subtility, of his inveterate spiritual enemies, compared with his own inherent strength to resist them. For the world, the flesh, and the devil are combined against him. These, in their several ways, assault his peace and seek his ruin. These attempt, in various forms, to cause him to wallow in the mire of sensuality, as the filthiest brute; or to puff him up with pride, as Lucifer. By insinuating wiles or open attacks, with the craft of a serpent, or the rage of a lion, they endeavour to compass his ruin: and, alas, how small his ability, considered in himself, to resist and overcome! The corruption of nature, even in the regenerate, renders the believer's desires after that which is good, too often exceedingly languid, and enervates all his moral powers. His pious frames are fickle and uncertain to the last degree; nor can he, with safety, place the least confidence in them. This humbling truth was exemplified in the case of Peter. Though all men be offended because of thee, yet will I never be offended-Though I should die with thee, yet will I not deny thee-was his confident language. But, alas! in a very little while his frame of mind is altered. His courage fails. His pious resolutions hang their enfeebled heads: and, notwithstanding his boasted fidelity, he cannot watch with Christ so much as one hour, though there be the greatest necessity for it. He is brought to the trial, and like Sampson, his locks are shorn; his presumed strength is gone. He trembles at the voice of a silly maid; and, shocking to think! denies his Lord with dreadful oaths and horrid imprecations. Such are the inherent abilities of those who are to fight against the world, the flesh, and the devil. Such, considered in themselves, are the best of saints. Now can these unstable and impotent creatures hope to persevere, and to attain eternal life? Can those who know not how to trust their own hearts for a moment;* whose moral strength, in a comparative view, is mere weakness; who are continually surrounded with crafty, powerful, and unwearied adversaries, rationally expect a complete victory and an everlasting crown? Yes; these very persons can do all things through Christ's strengthening them. God can enable even a worm to thrash the mountains. They shall not only come off victorious, but be more than conquerors over all their enemies. Nor can this appear strange, or in the least incredible, when it is considered, that omnipotent Grace reigns-that the love, the power, the wisdom, the promises, the covenant and faithfulness of God-that all the divine persons in the eternal Trinity, and every perfection in the Godhead, are concerned in their preservation, and engaged to maintain it. The love of God is engaged for their everlasting security. Having chosen them to life and happiness, as a primary fruit of his own eternal favour, his love must abate, or his purpose be rendered void, before they can 17 * Prov. xxviii. 26. Jer. xvii. 9. finally fall. But if the Lord of hosts hath purposed, who shall disannul it? If his hand be stretched out, for the execution of gracious designs, who shall turn it back, before the end be accomplished? As he thought, so shall it come to pass; and as he purposed, so shall it stand.* Nor shall his love to their persons ever abate. For he rests, he takes the highest complacency in the exercise of his love, and in all its favoured objects. Such is Jehovah's delight in his people, that he rejoices over them with singing, and takes a divine pleasure in doing them good. His love is unchangeable as himself, and unalterably fixed upon them. Consequently, though the manifestations of it may vary, yet, while infinite wisdom is capable of directing, and almighty power of executing his gracious purposes toward them, they shall never perish. Agreeable to which, we hear the apos tle exulting in God's immutable love Affirming, that nothing in the heights above, nor any thing in the depths beneath; nothing present, nor any thing future, should be able to separate him from it.‡ : The power of God is also engaged on the behalf of all those who are begotten again to a lively hope. They are kept by it, as in a garrison, through faith to salvation. His power surrounds them as a fiery wall, to be their protection and the destruction of their adversaries.§ Omnipotence itself is their shield, and keeps them night and day. As omnipotence is their guard, so omniscience is their guide; the honour of divine wisdom being concerned in their preservation. For if a regenerate soul, one that has been rescued out of Satan's hand, were finally to fall and perish forever; it would argue if not a want of power in God to maintain the conquest, yet a change of resolution; and so would bring no honour to the wisdom of his first design. It is no reputation to the wisdom of an artificer to suffer a work, by which he determined to manifest, in ages to come, his exquisite skill, and upon which his affections were placed, to be dashed in pieces, before his eyes, by an invet Isa. xiv. 24, 27. † Zeph. iii. 17. Jer. xxxii, 42. | 1 Pet. i. 2, 3, 4. § Zech. ii. 5. erate enemy, when he had power to have prevented it. Now the scriptures inform us that, in the method of redemption, the wisdom of God is peculiarly concerned, is greatly diversified, and in the most wonderful manner displayed. Jehovah abounded in all wisdom and prudence, in forming the stupendous plan, and in choosing suitable means to attain the wonderful end. But if any of the chosen, redeemed, and called, were to be finally miserable, how could this appear? For The promises of God, those exceeding great and precious promises which are made to his people, afford them strong consolation respecting this matter. the Father of mercies has declared, that he will confirm them to the end, and preserve them to his kingdom. That the righteous shall hold on their way, and grow stronger and stronger; that they shall never depart from him, but fear him forever; that as they are in his hand and in the hand of Christ, they shall never be plucked thence; and, consequently, shall never perish. Yes, the blessed God has repeatedly and solemnly declared, that he will never, no never leave them, nor forsake them. And the reason is, not because they are worthy, or any way better than others; but for the glory of his own eternal name, and because he has chosen them to be his peculiar people. The Lord will not forsake his people, for his great name's sake; because it hath pleased the Lord to make them his people. These promises, with many others of a similar kind, are yea and amen1; are made, and unalterably confirmed, in Christ Jesus. vine faithfulness is pledged in them, and infinite power is engaged to perform them. These promises, let christians exult in the cheering thought! these promises were made by Him that cannot lie; to which he has annexed, amazing to think! his most solemn oath; with this professed design, that every sinner who flees for refuge to lay hold on the hope set before him, might have strong consolation. Now, the promise and oath of God, being two immutable things, must ascertain the believer's final happiness. Di Job. xvii. 9. Jer. xxxii. 39, 40. me. Jehovah's covenant with his people in Christ affords another glorious attestation to the comfortable truth. That covenant, which is ordered in all things, which is stored with heavenly promises, replete with spiritual blessings, and absolutely sure; that covenant of peace which never shall be removed, runs thus: They shall be my people, and I will be their God. And I will give them one heart and one way, that they may fear me for ever, for the good of them and of their children after them. And I will make an everlasting covenant with them, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not depart from The stability of the new covenant is here asserted in the strongest terms. This gracious covenant is entirely different from that which was made with our great progenitor Adam; the condition of which was perfect obedience, and the promise of life was suspended on that condition. It is also very different from that which was made with the people of Israel at Sinai; which, being broken by them, was abrogated by the Lord himself. The language of this is testamentary. It consists of absolute promises, requires no condition to be performed by man, and is perpetual. Here that sovereign Being, who cannot lie, declares in the strongest manner, that those who are included in this covenant. shall not depart from him, and that he will never cease to do them good. Security greater than this, is not to be conceived, nor can be had. It would indeed be absurd to suppose, that God should make a new and better covenant than that which he made with Adam, or with Israel at Sinai; a covenant without conditions to be performed by man; a covenant which displays rich goodness and boundless grace; and that, after all the Covenantees, should be as liable to the dreadful forfeiture of life and happiness, as our first father, when under the covenant of works. Nay, if the new covenant had been conditional; if perseverance and immortal happiness had depended on our performance of any condition, whether greater or less; our state, as believers, would have been much more hazardous than Adam's was, while under the covenant of works; because of |