Lectures Upon Psalm 51, Part 6 · Lecture 87
Lecture LXXXVII. on Psalme 51.6. April. 15. 1628.
2The continuance of saving grace.THE third and last respect, wherein the universality and large extent of true saving, and sanctifying grace appeareth, is, In respect of the time, where once it is in truth, it will never dye, nor decay utterly. Wee must therefore know, that among the notes and properties of saving grace, that are given us in the holy Scripture (whereby wee may every one of us try our selves, whether there bee in us that uprightnesse of heart, and truth in our inward parts, which David saith heere the Lord so much delighteth in) this is one principall. That true saving, and sanctifying grace, extendeth it selfe unto the whole course and time of a mans life that hath it in him. True saving grace is durable and everlasting.
Now because this is a truth, that behoveth all of us to bee well setled and grounded in, therefore before I come to the confirmation of it, I must first premise three things which are to bee granted concerning this point, which if you marke them well, will both make our meaning in it plaine unto you, and take out of the way all the maine objections that are made against it.
First. Then it cannot bee denied, but that a man may seeme to himselfe and to the Church of God to have true grace, and make a good profession of it, and yet fall quite away from that againe. A man that is a righteous man (thus in profession, and in the judgement of men) may turne away from his righteousnesse (as the Prophet speaketh, Ezekiel 18.24) and commit iniquitie, and doe according to all the abominations of the wicked, and dye in that state too. So Hymeneus and Alexander are said. 1 Tim. 1.19, 20. to have made shipwracke of saith. They had made profession of the true faith and religion of God, and fell quite away from it afterward. And they that thus make profession of true righteousnesse and holinesse, and of the true faith and religion, are called by the holy Ghost (and wee may not teach him to speake) righteous men and beleevers, though there bee no true righteousnesse or faith in them at all. So it is said, Iohn 2.23, 24. Many beleeved in Christs name, when they saw the miracles that he did. Had these men true and saving faith? No verely, as appeareth plainly by the next words, But Iesus did not commit himselfe unto them, because hee knew all men. As though the Evangelist had said; Hee knew there was no truth of faith in their hearts, though they made such a profession of it. So it is said of Simon Magus, Actes 8.13. that hee beleeved. Why had hee ever a true justifying faith in him? No verely, for hee was even then (though neither Philip, nor Peter perceived it till a little after) in the gall of bitternesse, and in the bond of iniquitie; as Peter testifieth of him verse 23. yet all that are baptized, are said to be regenerated, and borne anew; yea all the infants of the faithfull are said by the Apostle, 1 Cor. 7.14. to bee holy. Are all infants holy indeed, and truly sanctified? Are all men that are baptized, regenerated indeed? No verily. But by profession and sacramentally, they are so all. But why are they then by the holy Ghost called so, not being so indeed? Surely, because the Church and people of God are bound to judge them beleevers, and righteous persons, that outwardly professe themselves to bee such, till God shall bee pleased to reveile and discover them to bee otherwise. The secret things belong to the Lord our God (saith Moses, Deutero. 29.29) but those things which are reveiled, belong to us, and to our children for ever. And therefore Simon Magus (as bad a man as hee was inwardly and in heart) was without all scruple admitted by Philip the Evangelist unto baptisme, and so accounted a true beleever. Acts 8.13. even for this cause, because hee professed the true faith. So then the beleevers, the righteous, and regenerate persons that are such only by profession, and in the judgement of the Church, may quite fall away and loose all that goodnes that seemed to be in them.
Secondly. It cannot bee denyed, but that a man may have in him in truth, sundry common gifts of the spirit of God, that are very like unto saving and true grace, and yet loose them againe, and fall quite from them. The hearer that is compared to the stony ground that receiveth the word, and beleeveth it, and findeth joy and comfort in it, yet may fall away, as is plaine Luke 8.13. A man that hath beene enlightned, and hath tasted of the heavenly gift (of Christ) and hath beene made partaker of the holy Ghost, may so fall away (saith the Apostle, Heb. 6 4.6,) as it is impossible for him to bee renewed againe unto repentance. A man that hath escaped the pollutions of the world (forsaken all foule & grosse sins) may be yet so intangled againe, and overcome by them (as the Apostle teacheth, 2 Peter 2.20.) that his latter end may become worse with him, then ever his beginning was. And what shall wee say of these men, and of the good things that are spoken of them? Were they such in shew and profession onelyonly? No verily. They were indeed enlightned, they did indeed beleeve, they did indeed rejoyce, and found comfort in the word; they did indeed, forsake the pollutions of the world. Yea these good things in them were the workes and effects of the word and spirit of God, and not of nature onelyonly; that, that sprung up in them, came from the seed of the word that was sowen in their hearts, Luke 8.6.13. It was the knowledge of the Lord and Saviour Iesus Christ (as the Apostle speaketh, 2 Peter 2.20.) and the sweetnesse that they found in that, that made them to forsake all foule and grosse sins. How then? Had these men ever any truth of saving, or sanctifying grace in them? No verily. For our Saviour saith. 1. Of these Luke 8.13. that they had no root in themselves, the goodnes & worke of the spirit that was in them, was overly, it never went low enough, deep enough, to the giving of them a root, to the reforming of the inward man. 2. Of the hearer that is compared to the good ground. Luk. 8.15. that he, & he only of all the foure sorts of hearers, had on honest and a good heart, there was no goodnes of heart, no truth of grace in any of the other three.
Thirdly and lastly. A man that hath had in him truth of saving grace, may seeme to others, and to himselfe also to have lost it utterly, and even to have quite quenched the spirit in himselfe. For 1. he may loose the comfortable sense and feeling of it, and not perceive in himselfe that he hath any grace in him at all. Lord why castest thou off my soule (saith the Prophet Ps. 88.14, 15) while I suffer thy terrours I am distracted. 2. He may loose the vigor and powerfull operation of it; it may (like a sparke of fire) be so covered and hidden in an heap of ashes, that neither himselfe nor any other, can by any light, or heat that commeth from it, discerne any other but that it is quite dead and gone. If Nathan himselfe had come to David when after the committing of his shamefull adultery, he was practising with all the cunning he had, the murther of Vriah, or if any of the Apostles had bin with Peter, when he denied Christ so oft with such bitter oathes and execrations against himselfe, Mat. 26.74. what sparke of grace could they have discerned in them? In these three points then you see how farre foorth it may be granted, that men may fall from grace.
And yet is this that I have taught you a certaine truth, that true sanctifying and saving grace, is of a lasting permanent and continuing nature. See this confirmed. 1. By that which the holy Ghost expresly affirmeth of sundry particular graces, and fruits of the spirit of sanctification. I will instance but in three. 1. The feare of the Lord is cleane (saith David, Psal. 19.9.) enduring for ever. 2. So speaking of the upright man, Psal. 112.2, 3. he saith his righteousnesse endureth for ever. 3. And the Apostle speaking of that meekenes of spirit which Gods sanctifying grace worketh in the faithfull, he calleth it, Pet. 3, 4. a thing that is not corruptible, it can never dye. See this also confirmed, 2. By that which the holy Ghost expresly affirmeth of the whole habit and quality of renewed holinesse, created and infused by the spirit of God into our soules, at our first conversion. The grace of regeneration is called by the Apostle. 1 Pet. 1.23. an incorruptible seed, which he amplifieth by this comparison, verse 24.25. All flesh is as grasse, and all the glory of man is as the flower of the grasse, the grasse withereth, and the flower thereof falleth away, but the word of the Lord endureth for ever. As if he should say. Whatsoever excellency we have by nature (wit or knowledge, or morality, all naturall parts whatsoever) are tansitory, and corruptible, but that which the spirit of God worketh in us by the word, will last for ever. See this proved also, Ioh. 15.16. I have chosen you, and ordained you, that you should goe and bring forth fruit, and that your fruit should remaine. And least any should say (as some doe) that though Gods sanctifying grace bee in it selfe incorruptible and immortall (for it is called the divine nature, 2 Pet. 1.4) yet is it not so in respect of us; marke how the holy Ghost telleth us, that it is not so onelyonly in it selfe, but it is so in respect of us also. Whosoever is borne of God, (saith the Apostle. 1 Iohn 3.9) doth not commit sinne (that is to say, in that manner as hee did before) for his seed remaineth in him. The seede of God, the grace of regeneration doth remaine in every one that is borne of God. In which respect also our Saviour saith thus of it. Luk. 10.42. Mary hath chosen that good part, which shall not be taken away from her.
Therefore also is this durablenesse, and perpetuity made oft in Scripture an essentiall property of true and saving grace; Colossians 1.21.23. You hath hee reconciled, if yee continue in the faith grounded and setled, and bee not moved away from the hope of the Gospell. As if hee had said; If yee continue not in the faith, yee are not in the state of grace, yee are not reconciled unto God, by the blood of Christ. So saith the Apostle Hebrewes 3.6. Whose house wee are, if wee hold fast the confidence, and the rejoycing of the hope firme unto the end. As though hee should say, Hee that doth not continue in the faith to the end, is not the house of God, the Temple of the holy Ghost, has not any saving sanctifying grace in his heart. Lastly, So speaketh the Apostle, 1 Iohn 2.19. If they had beene of us, they would no doubt have continued with us, but they went out that they might be made manifest, that they were not of us. As if he should have said, No doubt but he that ever was, not only in the Church by profession but a living and true member of it rooted in Christ, shall continue so to the end; and it is as manifest, that no Apostate had ever any such truth of grace in him.
Let us now make some application of this point in two words of exhortation unto you.
The first thing that I have to exhort you unto is this,Applic. 1 that seeing true saving grace is proved to be so permanent and durable a thing that you would therefore esteeme of it and prize it accordingly, yea seeke it above all other things whatsoever. Two other strong motives there be to perswade you to this.
First, By prizing of grace thus and seeking it first, and above all other things wee may bee sure not onelyonly to get grace, but all other things too so farre as they shall bee good for us. Seeke yee first (saith our Saviour, Matth. 6.33.) the kingdome of God, and his righteousnesse and all these things shall bee added unto you. Whereas by esteeming so highly of earthly things, and seeking them above grace, we shall be sure to loose grace (as is plaine by this, that our Saviour mentioning the cause that made Sodom so void of goodnesse and so full of sinne nameth nothing but their eager seeking after worldly things, Luke 17.28.) and yet can we have no assurance to get those things we so earnestly seeke after. For godlinesse (and that onelyonly) hath the promise both of this life, and of that which is to come, 1 Tim. 4.8.
Secondly, If we have grace it will make all other things comfortable unto us, where as without it, all other things though we have never such store of them, can do us no good. Better is a little with the feare of the Lord, then great treasure and trouble therewith, Pro. 19.16.
But secondly, The motive that the Doctrine wee have now heard yeeldeth us is most forcible, That whereas all other things riches and pleasure and credit are transitory, they doe not onelyonly end with this life (which none of us can tell how short it will bee) but even while wee live here wee may loose them wee know not how soone; in which respect the Apostle calleth them uncertaine riches, 1 Tim. 6 17. Grace is durable substance, as the Holy Ghost calleth it, Pro. 8.…8. Hee that once hath it, all the power and cunning of the divell shall never be able to spoile him of it; The gates of hell (saith our Saviour, Matth. 16.18.) shall not prevaile against it. And this is the motive that our Saviour himselfe useth to perswade us to seeke for grace, Iohn 6.27. Labour not for the meate which perisheth, but for that meate which endureth unto everlasting life.
The third and last thing that I have to exhort you unto is this, that seeing true grace is permanent, that therefore we would labour to approve to our owne hearts, the truth of that grace, that is in us, by our perseverance in the estate of grace, and our care to hold out unto the end. That which ye have already (saith our Saviour, Rev. 2.25.) hold fast till I come. This was Davids care, Psal. 119.112. I have enclined my heart to performe thy statutes alway even unto the end. And Psal. 104.33. I will sing unto the Lord as long as I live, I will sing praise to my God, while I have my being. And this was all Pauls care, Act. 20.24. that he might finish his course with joy; that he might hold out to the end. This exhortation he giveth to the Corinthians, 1 Cor. 10.12. He that thinketh he standeth let him take heed lest he fall. And to the Romanes 11.20. Thou standest by faith: be not high-minded but feare.
If any man shall object, This is contrary to that that you have taught, for if saving grace be so permanent and of a lasting nature,Object. what need men take any thought for holding out unto the end?
Answ. 1.I answer, First, Though the seed of Gods grace bee incorruptible, yet a Christian may loose the sense of grace, and the vigour and operation of grace. In these respects the spirit may be quenched, 1 Thess. 5.19. And as fire may be quenched 1 by casting water upon it; or 2 by whaming any thing upon it to smother it; or 3 by with-holding fewell from it; or 4 by neglecting to blow it, when it is but a little kindled; So may the spirit in respect of the lively sense, and vigour, and operation of it be quenched; 1 either by giving our selves liberty to sinne against our conscience, as in Davids case; 2 or by resisting and smothering the good motions of it, as Stephen chargeth the Iewes to have done, Acts 7.51. 3 or by despising the meanes of grace, 1 Thess. 5.20. 4 or by neglecting to stirre up and exercise the graces of it in our selves; which the Apostle chargeth Timothy to doe, 2 Tim. 1.6.
2.Secondly, Every regenerate man is of himselfe exceeding prone thus to quench the spirit, and to fall from grace; and it is the wonderfull mercy and power of God onelyonly that doth keepe us from falling quite away; if hee should let goe his hand never so little, we could be no more able to stand, then the little infant, which the nurse dadeth can doe if she let goe her hold she hath of it, or then your staffe can doe when you take off your hand. It is God alone that keepeth the feet of his Saints, 1 Sam 2.…. And this is a just cause why wee should bee continually in feare of falling away. Worke out your salvation (saith the Apostle, Philippians 2.12, 13) with feare and trembling, because it is God that worketh in you, both to will and to doe of his good pleasure.
3.Thirdly, As God hath made an everlasting covenant with us that hee will never forsake us, and that wee shall not depart from him, Ieremy 32. so the meanes whereby he in his goodnesse doth preserve us from falling away from him is by working in us by his spirit this feare of falling away, this care to persevere and hold out and grow in grace. And so he expressely speaketh, Ier. 32.40. I will put my feare in their hearts, that they shall not depart from me. So that he that findeth not in himselfe this feare of falling away, this care to nourish grace in himselfe, and to finish his course with joy, hath just cause to judge that God never received him into this covenant of grace, this everlasting covenant, that you have heard of.
4.Fourthly, and lastly, Constancy in well-doing and an uniformity in a Christian course, is an inseperable property of true grace. It is nothing for any of you to be devout in your prayers and in hearing of the Word in the morning, and in your buying and selling afterward to play the cut-throats and cheatours of your neighbours; thus much an hypocrite can doe; but this is that that may give thee comfort when thou keepest thy heart in the feare of the Lord all the day long, as Solomon speaketh, Pro. 23.17. When thou canst say with Paul, Acts 24.10. Herein doe I exercise my selfe to have alwaies a conscience void of offence towards God, and towards men too. It is a small signe of grace for any of you to have some fits of remorse for sinne and of good motions and desires when you have beene dangerously sick, or the morning before you received the Communion, Pharaoh and Saul had such fits, and good moods; But this is that that will give you comfort when you find your selves constant in the hatred of sin, and in performing good duties. Blessed is the man that feareth alwaies to offend God, saith Solomon, Pro. 28.14. And Psal. 106.3. Blessed are they that keepe judgement, and doe righteousnesse at all times. When we can say with David, Psal. 119.117. I will have respect to thy statutes continually.