Thus, concerning this latter branch of the argument to prove the saints’ perseverance in grace, taken from the seed of God, abiding in believers: But there is one thing must be observed before I dismiss this head, _viz._ That the principle of grace, which is signified by this metaphor, though it be, and abide in a believer; yet it does not always exert itself so as to produce those acts of grace which would otherwise proceed from it. This cannot be better illustrated than by a similitude taken from the soul, which is the principle of reason in man; though it be as much so in an infant in the womb as it is in any, yet it is altogether unactive; for most allow that such have not the exercise of thought or acts of reason; and when a person is newly born, it hardly appears that this principle is deduced into act; and in those in whom it has been deduced into act, it may be rendered stupid, and almost unactive, or at least, so disordered, that the actions which proceed from it cannot be styled rational, through the influence of some bodily disease, with which it is affected, yet still it remains a principle of reason. The same may be said concerning the principle of grace; it is certainly an unactive principle in those who are regenerate from the womb; and it may cease to exert itself, and be with equal reason, styled an unactive principle in believers, when they fall into very great sins, to which it offers no resistance: This we shall take occasion to apply under a following head, when we shall consider some objections that are brought against this doctrine, by those who suppose that believers, when sinning presumptuously, as David, Peter, and others, are said to have done, fail totally, though not finally. There was indeed a total suspension of the activity of this principle, but yet the principle itself was not wholly lost; but more of this in its proper place. We are therefore bound to conclude, that because this principle abides in them, they can neither totally nor finally apostatize, and therefore, that they can neither fall from a state of grace, nor fail, at last, of salvation. Thus we have endeavoured to explain and shew the force of those arguments which are contained in this answer to prove the doctrine of the saints’ perseverance. There are several others that might have been insisted on; and particularly it may be proved, from the end and design of Christ’s death, which was not only that he might purchase to himself a peculiar people, but that he might purchase eternal life for them; and we cannot think that this invaluable price would have been given for the procuring of that which should not be applied, in which respect Christ would be said to die in vain. When a person gives a price for any thing, it is with this design, that he or they, for whom he purchased it, should be put into the possession of it; which, if it be not done, the price that was given is reckoned lost, and the person that gave it disappointed hereby.