Front matter (continued, part 17)
But this is not the whole of my objection to these modern theories. I contend that attacks on Genesis in particular involve most dangerous consequences. They tend to dishonor our Lord Jesus Christ and His apostles. That they regard the events and persons mentioned in Genesis as real, historical, and true, and not fictitious—is clear to any honest reader of the New Testament. Now, how can this be explained if Genesis is, as some say, a mere collection of fictions? You cannot explain it except on the supposition that our Lord and His apostles were ignorant, and did not know as much as modern critics do—or else that they secretly suppressed their knowledge in order to avoid offending their hearers. In short, they were either fallible or fallacious, deceived or deceivers. God forbid that we should adopt
either one conclusion or the other! I frankly confess that my whole soul revolts from these modern teachings about Genesis.
When I read that our Lord Jesus Christ is 'One with the Father,' that 'In Him are hid all the treasures of wisdom and knowledge,' that He is 'the Light of the world,' my mind cannot conceive the possibility of His being ignorant, as latter-day theories about Genesis certainly imply. That blessed Savior to whom I am taught to commit my soul, in the very week that He died for my redemption, spoke of the Flood and the days of Noah as realities! If He spoke ignorantly, with Calvary in full view, it would shake to the foundation my confidence in His power to save me, and would destroy my peace. I abhor the idea of an ignorant Savior! From all distrust of any part of the Bible —may you ever be delivered. How any English clergyman can read a lesson from Genesis in church, if he does not believe its inspiration, I cannot understand. And how after this he can gravely ascend the pulpit, select a text from Genesis, preach a sermon on the text, and draw lessons from it, when he does not believe in his heart that the text he has chosen was given by inspiration; this, I say, is one of those things which fill my soul with amazement, and make me tremble for the ark of God.
Well and wisely has this age been called 'an age of downgrade theology.' The man who only admits a partial inspiration of the Bible, has been justly compared to one with his head in a fog and his feet on a quicksand. From theories like these may you ever be preserved!
III. In the next place, let me charge you to hold fast the old doctrine of the sinfulness of sin, and the corruption of human nature.
I can find no words to express my sense of the vastness and importance of this subject. It is my firm conviction that a right knowledge of sin lies at the root of all saving religion. The first thing
that God does when He makes man a new creature in Christ—is to send light into his heart, and show him that he is a guilty sinner. The material creation in Genesis began with 'light,' and so also does the spiritual creation. I have an equally firm conviction that a low and imperfect view of sin, is the origin of most of the errors, heresies, and false doctrines of the present day. If a man does not realize the extent and dangerous nature of his soul's disease, you cannot wonder if he is content with false or imperfect remedies. I believe that one of the chief wants of the Church in the nineteenth century has been, and is, clearer, fuller teaching about sin.
Sin, I need not remind any Bible reader, consists in doing, saying, thinking, or imagining anything that is not in perfect conformity with the mind and law of God. 'Sin,' as the Scripture says, is 'the transgression of the law.' (1 Jo. 3:4.) The slightest outward or inward departure from absolute mathematical parallelism with God's revealed will and character, constitutes a sin, and at once makes us guilty in God's sight. The Ninth Article of our Church declares that sin is 'the fault and corruption of the nature of every man that naturally is engendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusts always contrary to the spirit; and, therefore, in every person born into the world, it deserves God's wrath and damnation.'
Sin, in short, is that vast moral disease which affects the whole human race, of every rank and class and name and nation and people and tongue, the plague of rulers and statesmen, the divider of Churches, the destroyer of family happiness, the cause of all the miseries in the world.
Now I am obliged to declare my conviction, that the extent and vileness and deceitfulness of sin are a subject which is not sufficiently brought forward in the religious teaching of these days. I do not say it is ignored altogether. But I do say that it is not pressed
on congregations in its Scriptural proportion. The consequences are very serious.
One result, I am persuaded, is the immense increase of that sensuous, ceremonial, formal kind of Christianity, which has swept over England like a flood in the last forty years, and carried away so many before it. I can well believe that there is much that is attractive and satisfying—in this system of religion, to a certain order of minds, so long as the conscience is not fully enlightened. But when that wonderful part of our constitution is really awake and alive, I find it hard to believe that a sensuous, ceremonial Christianity will thoroughly satisfy us. A little child is easily quieted and amused with gaudy toys and dolls and rattles, so long as it is not hungry; but once let it feel the cravings of nature within, and we know that nothing will satisfy it but food. Just so it is with man in the matter of his soul. Music and singing and flowers and banners and processions and beautiful vestments and and man-made ceremonies of semi-Romish character, may do well enough for man under certain conditions. But once let him awake and arise from the dead, and he will not rest content with these things. They will seem to him mere solemn triflings—and a waste of time!
Once let him see his sin, and he must see his Savior, in order to obtain rest for his soul. He feels stricken with a deadly disease; and nothing will satisfy him but the Great Physician. He hungers and thirsts; and he must have nothing less than the bread of life. I may seem bold in what I am about to say—but I fearlessly venture the assertion, that one half of the semi-Romanism of the last forty years would never have existed, if English people had been taught more fully and clearly the nature, vileness, and sinfulness of sin.
I believe the likeliest way to cure and mend this defective kind of religion is to bring forward more prominently, and expound more frequently, the Ten Commandments as the true test of sin. They really seem to me to have fallen into the rear of late, and, with the exception of the sixth and eighth, to receive less attention than they
deserve. Let us try to revive the old teaching in nurseries, in schools, in training colleges, in universities. Let us not forget that 'the law is good if a man use it lawfully,' and that 'by the law is the knowledge of sin.' (1Ti. 1:8; Rom. 3:20, Rom. 7:7) Let us bring it to the front once more, and press it on men's attention. Let us expound and beat out the Ten Commandments, and show the length and breadth and depth and height of their requirements. It is the way of our Lord in the Sermon on the Mount. It was the way of great divines like Andrews and Leighton and Hopkins and Patrick, whose works on the Commandments are classics to this day.
We would do well to walk in their steps. We may depend upon it, men will never truly come to Christ, and stay with Christ, and live for Christ—unless they feel their sins, and know their need of a Savior. Those whom the Holy Spirit draws to Christ are those whom the Spirit has convinced of sin. Without real conviction of sin, men may seem to come to Christ and follow Him for a season—but they will soon fall away and return to the world.
I commend this point to your private consideration. I suspect that the prevailing desire to make things pleasant to hearers, and the fear of giving offence by plain speaking, have much to say to the neglect of the law in this day. But the testimony of the Bible is clear—'BY the law is the knowledge of gin.' (Rom. 3:20, Rom. 7:7). The words of Lightfoot are most deeply true, "The consciousness of sin is the true pathway to heaven."
IV. In the next place, let me charge you to hold fast the great foundation-principle of Scripture: that forgiveness of sins is only given to man through the atoning death of Jesus Christ on the cross.
This is a deep and solemn subject; but there is such an immense amount of strange doctrine floating in the air about it, that I dare not pass it over. It seems to me to lie so near the roots of the Gospel, that it is my duty not to be silent.
So far as I can understand, the theory of many appears to be—that it is the incarnation, rather than the sacrifice; the human nature that Christ took on Him rather than the death He died—which is intended to be the chief ground of hope for our souls. It seems to be held that the blood which 'cleanses from all sin' is not so much the life-blood which Christ shed when He died, as the blood of human nature of which He became partaker when He was born into the world, and by partaking ennobled all Adam's race, and made salvation possible for fallen man.
As to the old doctrine that the blood which flowed on Calvary was the ransom paid for our souls and the price of our redemption from the punishment due to our sins, it seems to be thrown aside by many like an obsolete dogma, unworthy of these latter days. Some even sneer at it as 'blood theology,' and tell us that Christ's death was only the death of a great martyr, and a grand example of perfect submission to God's will—but not a propitiation for sin.
Now I know not what some of you may think of the theory I have tried to delineate; but I must plainly say that I cannot for a moment admit that it is true, and will bear the test of calm examination. The subject is one about which I dare not call any one master.
(1) I cannot reconcile the theory with scores of plain texts in the New Testament, in which the forgiveness of sins, salvation, justification, reconciliation, redemption, deliverance from wrath to come, and peace with God—appear to be inseparably connected with the sufferings and death of Christ, and not with His life. The expression in Romans, 'We shall be saved by his life' (Rom. 5:10), is sometimes quoted as a reply to what I am saying. But that text does not mean anything but Christ's life of intercession, and it is like the words in Hebrews—'He is able to save to the uttermost, seeing that he ever lives to make intercession.' (Heb. 7:25.) When Moses and Elijah appeared in the Transfiguration, the one subject they were heard speaking about was our Lord's 'decease,' and not His life. (Luk. 9:31.) When the saints in Revelation are shown to us in vision as singing a
new song before the throne, the theme of it was, 'You were slain, and have redeemed us to God by your blood.' (Rev. 5:9.)
(2) I cannot reconcile the theory with the uniform teaching of the Old Testament dispensation about the way of access to God. The great principle which, like a red line, runs through the whole Mosaic ceremonial, is the absolute necessity of sacrifice. Day after day, all the year round, and especially at the Passover, the Jew was taught by emblems and figures that 'without shedding of blood' there was no safety for the soul, and 'no remission of sins.' If the Mosaic system was meant to keep before the mind of Israel, by types and figures, the great future sacrifice of the Lamb of God on Calvary, and redemption by His blood, I can quite see its reasonableness. But if the vicarious death of Christ was not to be the main purpose of His coming into the world, the incessant slaughter of innocent animals on Jewish altars for fourteen hundred years, appears to my eyes an unnecessary waste of animal life, inconsistent with God's mercy towards all His creatures, and admitting of no satisfactory explanation.
I may not dwell longer on this solemn subject. If time permitted, I might remind you how the 'story of the cross' and the blood has always been found the most effective weapon in the mission field all over the globe. But the time limit will not allow me. If others are content to turn away from the 'old paths' of redemption by blood and substitution, and to rest on a vague hope that, somehow or other, they will be saved by Christ's incarnation, I am not their judge. Give me rather for my faith the standing-place of the noble army of Martyrs and the goodly company of Reformers, namely, the blood and passion of Christ. I dare not launch forth into a world unknown on any other plank but this!
V. Let me charge you, in the next place, to hold fast sound and Scriptural views of the work of the Holy Spirit.
Faith in the Holy Spirit, we must always remember, is as truly a part of Christianity as faith in Christ. Every child who repeats the Church Catechism is taught to say, 'I learn to believe in God the Holy Spirit, who sanctifies me and all the elect people of God.' Furthermore, the work of the Holy Spirit, though mysterious, will always be known by the fruits He produces in the character and conduct of those in whom He dwells. It is like light which can be seen, and fire which can be felt, and wind which causes noticeable results. Where there are no fruits of the Spirit, there is no presence of the Spirit. Those fruits, I need not tell you, are always the same, conviction of sin, true repentance, lively faith in Christ, and holiness of heart and life.
Now I believe this kind of truth about the work of the Holy Spirit needs strongly to be pressed on congregations in the present day. I am afraid there are myriads of professing Christians throughout the land, who really know nothing about the Holy Spirit. They seem to think that as baptized members of a great ecclesiastical corporation, that they possess all the privileges of members. But of the work of the Spirit on their own individual hearts, of conversion, repentance, and faith—they know nothing at all. They are spiritually asleep and dead —and unless they awake are in great danger. To arouse such people to a sense of their unsatisfactory condition, to stir them to see that if the Holy Spirit indwells them, they ought to know something of Him by inward experience, and never rest until they feel this. This is work which I am convinced every clergyman ought to keep continually in view, and I entreat you to do so this day. Not only preach Christ—but take care that you also preach the Holy Spirit.
While we are thankful for the increase of public religion, we must never forget that, unless it is accompanied by private religion, it is of no real solid value, and may even produce most mischievous effects. Incessant running after sensational preachers; incessant attendance at hot, crowded meetings protracted to late hours; incessant craving after fresh excitement and highly-spiced pulpit novelties—all this kind of thing is calculated to produce a very unhealthy style of Christianity; and, in many cases, I am afraid, the end is utter ruin of
soul. For, unhappily, those who make public religion everything, are often led away by mere temporary emotions, after some grand display of ecclesiastical oratory, into professing far more than they really feel. After this, they can only be kept up to the mark, which they imagine they have reached, by a constant succession of religious excitements. By and by, as with opium-eaters there comes a time when their dose loses its power, and a feeling of exhaustion and discontent begins to creep over their minds. Too often, I fear, the conclusion of the whole matter is a relapse into utter deadness and unbelief, and a complete return to the world. And all results from having nothing but a public religion! Oh that people would remember that it was not the wind, or the fire, or the earthquake, which showed Elijah the presence of God—but 'the still small voice.' (1Ki. 19:12.)
I desire to lift up a warning voice on this subject. I want to see no decrease of public religion, remember; but I do want to promote an increase of that religion which is private between each man and his God, and that religion which is most beautifully exhibited at home. I want to see more attention paid to those passive graces which are the truest evidence of the work of the Spirit. To be religious among the religious, and spiritual among the spiritual, all this is comparatively easy. But to adorn the Gospel, and be Christlike, in the midst of a large family circle of unconverted and uncongenial relatives; to be always patient, gentle, loving, kind, unselfish, goodtempered; this is the grandest fruit of the Holy Spirit. We need more of this kind of religion. The root of a plant or tree makes no show above ground. If you dig down to it and examine it, it is a poor, dirty, coarse-looking thing, and not nearly so beautiful to the eye as the fruit or leaf or flower. But that despised root, nevertheless, is the true source of all the life, health, vigor, and fertility which your eyes see, and without it the plant or tree would soon die. Now, private religion is the root of all vital Christianity. Without it we may make a brave show in the meeting or on the platform, and sing loud, and shed many tears, and have a name to live, and the praise of man. But without it we are dead before God.
Our forefathers had far fewer means and opportunities than we have. Full religious meetings and crowds, except occasionally in a large room or in a field, when such men as Whitefield or Wesley preached, these were things of which they knew nothing. Their proceedings were neither fashionable nor popular, and often brought on them more persecution and abuse—than praise. But the few weapons they used, they used well. I have a strong impression that they had among them more of the presence of the Holy Spirit than we have. In quantity of religious profession we have far surpassed them; in quality, I fear, we are sadly behind. With less noise and applause from man, they made, I believe, a far deeper mark for God on their generation than we do, with all our conferences, and meetings, and mission rooms, and halls, and multiplied religious appliances. Their converts, I suspect, like the old-fashioned cloths and linens, wore better and lasted longer, and faded less and kept color, and were more stable and rooted and grounded than many of the new-born babes of this day.
And what was the reason of all this? Simply, I believe, that they gave more attention to private religion than we generally do. There was more deep, solid work, quiet work of the Holy Spirit, among them. There was more private Bible-reading and private prayer. They walked closely with God, and honored Him in private, and so He honored them in public. Oh, let us follow them—as they followed Christ! Let us exhort our people to go and do likewise. Let us honor the Holy Spirit more than we have done.
After all, there is a world to come—a life after death, an eternity either in heaven or hell. We must all die at last, and stand before the judgment-seat of Christ, when we rise again. Never, never let us cease to maintain and proclaim these great realities, whether men will hear or whether they will forbear.
VI. Let me charge you, in the last place, to hold fast the teaching of Scripture about the state of man after death.
This is a very solemn and painful topic, and flesh and blood naturally shrink from its contemplation. But so many strange doctrines are floating in the air about the whole subject, that I dare not refuse to consider it. The language of the Bible about 'judgment to come' and the future punishment of those who die impenitent, appear to me so distinct, that I do not see how it can be explained away. Those who object to the doctrine of future punishment, talk loudly about love and charity, and say that it does not harmonize with the merciful and compassionate character of God. But what says the Scripture? Who ever spoke such loving and merciful words as our Lord Jesus Christ? Yet His are the lips which three times over describe the consequence of impenitence and sin, as 'the worm that never dies, and the fire that is not quenched.' He is the Person who speaks in one sentence of the wicked going away into 'everlasting punishment,' and the righteous into 'life eternal.' (Mar. 9:43-48; Mat. 25:46)
Who does not remember the Apostle Paul's words about charity? Yet he is the very Apostle who says the wicked 'shall be punished with everlasting destruction' (2 Th. 1:9). Who does not know the spirit of love which runs all through John's Gospel and Epistles? Yet the beloved Apostle is the very writer in the New Testament who dwells most strongly, in the book of Revelation, on the reality and eternity of future woe! What shall we say to these things? Shall we be wise above that which is written? Shall we admit the dangerous principle that words in Scripture do not mean what they appear to mean? If so, where are we to stop? Is it not far better to lay our hands on our mouths and say, 'Whatever God has written must be true!' 'Even so, Lord God Almighty, true and righteous are your judgments.' (Rev. 16:7.)
I lay no claim to any peculiar knowledge of Scripture. I feel daily that I am no more infallible than the Pope of Rome. But I must speak according to the light which God has given to me, and I do not think I would do my duty if I did not raise a warning voice on this subject, and try to put our ministers on their guard. Six thousand years ago, sin entered into the world by the devil's daring falsehood—'You shall
not surely die!' (Gen. 3:4.) At the end of six thousand years, the great enemy of mankind is still using his old weapon, and trying to persuade men that they may live and die in sin, and yet at some distant period may be finally saved. Let us not be ignorant of his devices. Let us walk steadily in the old paths. Let us hold fast the old truth, and believe that, as the happiness of the saved is eternal, so also is the misery of the lost.
(i) Let us hold it fast in the interest of the whole system of revealed religion. What was the use of God's Son becoming incarnate, agonizing in Gethsemane, and dying on the cross to make atonement—if men can be finally saved without believing on Him? Where is the slightest proof in Scripture, that saving faith in Christ's blood can ever begin after death? Where is the need of the Holy Spirit, if sinners are at last to enter heaven without conversion and renewal of heart? Where can we find the smallest evidence that any one can be born again after death, and have a new heart—if he dies in an unregenerate state? If a man may escape eternal punishment at last, without faith in Christ or sanctification of the Spirit, sin is no longer an infinite evil, and there was no need for Christ to die on Calvary!
(2) Let us hold fast the doctrine of future eternal punishment, for the sake of holiness and morality. I can imagine nothing so pleasant to men, as the fallacious theory that we may live in sin—and yet escape eternal perdition; that although we 'are slaves to many wicked desires and evil pleasures' while we are here in this world, we shall somehow or other, all get to heaven hereafter! Only tell the young man who is 'wasting his substance in riotous living,' that there is a heaven at last, even for those who live and die in sin, and he is never likely to turn from evil. What does it signify how he lives, if there is no 'judgment to come?' Why should he repent and take up the cross—if he can get to heaven at last without trouble?
(3) Finally, let us hold it fast for the sake of the common hopes of all God's saints. Let us distinctly understand that every blow struck at the eternity of punishment, is an equally heavy blow at the eternity of reward. It is impossible to separate the two things. No clever theological definition can divide them. They stand or fall together. The same language is used, the same figures of speech are employed, when the Bible speaks about either condition. Every attack on the duration of hell is also an attack on the duration of heaven. It is a deep and true saying, 'With the sinner's fear—our hope departs.'
I turn from this section, with a strong sense of its painfulness. I feel keenly, with Robert M'Cheyne, that 'it is a difficult subject to handle lovingly.' But I turn from it with an equally strong conviction, that if we believe the Bible, we must never give up anything which it contains. From hard, austere, and unmerciful theology, Good Lord, deliver us! If men are not saved, it is not because God does not love them, and is not willing to save them—but because they 'will not come to Christ.' (Joh. 5:40.) But we must not be wise above that which is written. No morbid liberality, so called, must induce us to reject anything which God has revealed about the next world. Men sometimes talk exclusively about God's mercy and love and compassion, as if He had no other attributes, and leave out of sight entirely His holiness and His purity, His justice and His unchangeableness, and His hatred of sin. Let us beware of falling into this delusion. It is a growing evil in these latter days.
Low and inadequate views of the unutterable vileness and filthiness of sin, and of the unutterable purity of the eternal God, are fertile sources of error about man's future state. Let us think of the mighty Being with whom we have to do, as He Himself declared His character to Moses, saying, 'The Lord, the Lord God, merciful and gracious, patience and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin.' But let us not forget the solemn clause which concludes the sentence —'And who will by no means clear the guilty.' (Exo. 34:6-7.)
Unrepented sin is an eternal evil, and can never cease to be sin; and He with whom we have to do is an eternal God!
Never Perish!
J. C. Ryle
"They shall never perish!" John 10:28
There are two points in religion on which the teaching of the Bible is very plain and distinct. One of these points is the fearful danger of the ungodly; the other is the perfect safety of the righteous. One is the happiness of those who are converted; the other is the misery of those who are unconverted. One is the blessedness of being in the way to heaven; the other is the wretchedness of being in the way to hell.
I hold it to be of the utmost importance that these two points should be constantly impressed on the minds of professing Christians. I believe that the exceeding privileges of the children of God, and the deadly peril of the children of the world, should be continually set forth in the clearest colors before the Church of Christ. I believe that the difference between the man in Christ, and the man not in Christ, can never be stated too strongly and too fully. Reserve on this subject, is a great injury to the souls of men. Wherever such reserve is practiced—the careless will not be aroused, believers will not be established, and the cause of God will receive damage.
Reader, perhaps you are not aware what a vast store of comforting truths which the Bible contains for the peculiar benefit of real Christians. There is a spiritual treasure house in the Word which many may never enter, and some eyes have not so much as seen. There you will find many a golden truth, besides the old first principles of repentance, faith and conversion. There you will see in glorious array—the everlasting election of the saints in Christ—the special love with which God loved them before the foundation of the world—their mystical union with their risen Head in heaven, and His
consequent sympathy with them—their interest in the perpetual intercession of Jesus, their High Priest—their liberty of daily communion with Father and the Son—their full assurance of hope— their perseverance to the end.
These are some of the precious things laid up in Scripture for those who love God. These are truths which some neglect from ignorance. Like the Spaniards in California, they know not the rich mines beneath their feet! These are truths which some neglect from false humility. They look at them afar off with fear and trembling—but dare not apply them to themselves. But these are truths which God has given for our learning, and which you and I are bound to study. It is impossible to neglect them without inflicting injury upon ourselves.
It is to one special truth in the list of a believer's privileges, which I now desire to direct your attention this day. That truth is the doctrine of perseverance—the doctrine that true Christians shall never perish or be cast away. It is a truth which the natural heart has bitterly opposed in every age. It is a truth which for many reasons deserves particular attention at the present time. Above all, it is a truth with which the happiness of all God's children is most closely connected.
There are four things which I propose to do in considering the subjects of perseverance.
I. I will explain what the doctrine of perseverance means.
II. I will show the Scriptural grounds on which the doctrine is built.
III. I will point out some reasons why many reject the doctrine.
IV. I will mention some reasons why the doctrine is of great practical importance.
I approach the subject with diffidence, because I know it is one on which holy men do not see alike. But God is my witness, that in writing this tract, I have no desire to promote any but of Scriptural truth. In pleading for perseverance, I can say with a good conscience that I firmly believe I am pleading for an important part of the Gospel of Christ. May God the Spirit guide both writer and reader into all truth! May that blessed day soon come when all shall know the Lord perfectly, and differences and divisions pass away forever!
I. I will first explain what I mean by the doctrine of perseverance.
It is of the utmost importance to make this point clear. It is the very foundation of the subject. It lies at the threshold of the whole argument. In all discussions of disputed points in theology, it is impossible to be too accurate in defining terms. Half the abuse which has unhappily been poured on the Biblical doctrine of perseverance, has arisen from a thorough misunderstanding of the doctrine in question. Its adversaries have fought with phantoms of their own creation, and spent their strength in beating the air.
When I speak of the doctrine of perseverance, I mean this. I say that the Bible teaches that true Christians shall persevere in their religion to the end of their lives. They shall never perish. They shall never be lost. They shall never be cast away. Once in Christ—they shall always be in Christ. Once made children of God by adoption and grace—they shall never cease to be His children and become children of the devil. Once endued with the saving grace of the Spirit—that grace shall never be taken from them. Once pardoned and forgiven—they shall never be deprived of their pardon. Once joined to Christ by living faith—their union shall never be broken off. Once called by God into the narrow way that leads to life—they shall never be allowed to fall into hell. In a word, every man, woman and child on earth who receives saving grace—shall sooner or later receive eternal glory!
Every soul that is once justified and washed in Christ's blood—shall be found safe at Christ's right hand in the day of judgment.
Reader, such statements as this sound tremendously strong. I know that well. But I am not going to leave the subject here—I must dwell upon it a little longer. I desire to clear the doctrine I am defending from the cloud of misrepresentation by which many darken it. I want you to see it in its own proper dress—not as it is portrayed by the hand of ignorance and prejudice—but as it is set forth in the Scripture of truth.
Perseverance is a doctrine which the ungodly and worldly have nothing to do with. It does not belong to that vast multitude who have neither knowledge, nor thought, nor faith, nor fear, nor anything else of Christianity except the mere name. It is not true of them—that they will "never perish." On the contrary, except they repent, they will certainly come to a miserable end.
Perseverance is a doctrine which hypocrites and false professors have nothing to do with. It does not belong to those unhappy people whose religion consists in talk, and words, and a form of godliness, while their hearts are destitute of the grace of the Spirit. It is not true of them, that they will "never perish." On the contrary, except they repent, they will certainly be lost forever.
Perseverance is the peculiar privilege of real, true, spiritual Christians. It belongs to the sheep of Christ who hear His voice and follow Him. It belongs to those who are washed, and justified, and sanctified in the name of the Lord Jesus, and by the Spirit of God. It belongs to those who repent, and believe in Christ, and live holy lives. It belongs to those who have been born again, and converted, and made new creatures by the Holy Spirit. It belongs to those who are of a broken and contrite heart, and mind the things of the Spirit, and bring forth the fruits of the Spirit. It belongs to the elect of God, who cry to Him night and day. It belongs to those who know the Lord Jesus by experience, and have faith, and hope, and charity. It
belongs to those who are fruit-bearing branches of the vine—the wise virgins—the light of the world—the salt of the earth—the heirs of the kingdom—the followers of the Lamb. These are they whom the Bible calls the saints. And it is the saints and the saints alone—of whom it is written, that they shall "never perish."
Does anyone suppose that what I am saying applies to none but eminent saints? Does anyone think that people like apostles and prophets, and martyrs may perhaps persevere to the end—but that it cannot be said of the common sort of believers? Let him know that he is entirely mistaken. Let him know this privilege of perseverance belongs to the whole family of God—to the youngest—as well as the oldest; to the weakest—as well as the strongest; to the babes in grace —as well as to the old pillars of the Church.
The least faith shall as certainly continue indestructible as the greatest. The least spark of grace shall prove as unquenchable as the most burning and shining light. Your faith may be very feeble, your grace may be very weak, your strength may be very small, you may feel that in spiritual things you are but a child. Yet fear not, neither be afraid. It is not on the quantity of a man's grace—but on the truth and genuineness of it—which the promise turns. A penny is as truly a current coin of the country, as a dollar, though it is not so valuable. Wherever sin is truly repented of, and Christ is truly trusted, and holiness is truly followed—there is a work which shall never be overthrown. It shall stand when the earth and all the works thereof, shall be burned up.
Reader, there are yet some things to be said about perseverance, to which I must request your special attention. Without them the account of the doctrine would be imperfect and incomplete. The mention of them may clear up some of the difficulties which surround the subject, and throw light on some points of Christian experience, which God's children find hard to understand.
Remember, then, that when I tell you that that believers shall persevere to the end—I do not for a moment say that they shall never fall into sin. They may fall sadly, foully, and shamefully, to the scandal of true religion, to the injury of their own deep and bitter sorrow. Noah once fell into drunkenness. Abraham twice said falsely that Sarah was only his sister. Jacob deceived his father Isaac. Moses spoke unadvisedly with his lips. David committed horrible adultery. Solomon lost his first love, and was led away by his many wives. Hezekiah forgot God, and boasted of his riches. Peter denied his Lord three times with an oath. The apostles all forsook Christ in the garden.
All these are cases in point. They are all melancholy proofs that Christians may fall. But believers shall never fall totally, finally, and completely. They shall always rise again from their falls by repentance, and renew their walk with God. Though sorely humbled and cast down—they never entirely lose grace. The comfort of grace, they may lose—but not the being of grace. Like the moon under an eclipse, their light is for a season turned into darkness; but they are not rejected and cast away. Like the trees in winter, they may show neither leaves nor fruit for a time; but the life is still in their roots. But they never perish.
Remember for another thing, that when I say believers shall persevere to the end—I do not mean that they shall have no doubts and fears about their own safety. So far from this being the case, the holiest men of God are sometimes sorely troubled by anxieties about their own spiritual condition. They see so much weakness in their own hearts, and find their practice come so short of their desires, that they are strongly tempted to doubt the reality of their own grace, and to imagine that they are but hypocrites, and shall never reach Heaven at all.
To be safe is one thing—to feel sure that we are safe is quite another. There are many true believers who never enjoy the full assurance of hope all their days. Their faith is so weak and their
sense of sin so strong—that they never feel confident of their own saving interest in Christ. Many a time they could say with David, "I shall one day perish" (1 Sam. 27. 1); and with Job, "Where is my hope?" (Job 17. 15.) The joy and peace in believing, which some feel, and the witness of the Spirit, which some experience, are things which some believers, whose faith is impossible to deny, never appear to attain. Called as they evidently are by the grace of God— they never seem to taste the full comfort of the calling. But they are perfectly safe, though they themselves refuse to know it.
"More happy—but not more secure, are the glorified spirits in heaven."
Full assurance is not necessary to salvation. The absence of full assurance is no argument against a man's perseverance to the end. That mighty master of theology, John Bunyan, knew well what he wrote, when he told us that Despondency and Much-afraid got safely to the celestial city at last, as well as Mr. Valiant-for-the-truth. It is as true of the most doubting child of God, as it is of the strongest, that he shall "never perish." He may never feel it. But it is true?
Remember, in the last place, that the certain perseverance of believers, does not free them from the necessity of watching, praying, and using means, or make it needless to ply them with practical exhortations. So far from this being the case—it is just by the use of means, that God enables them to continue in the faith. He draws them with the cords of a man. He uses warnings and conditional promises as part of the machinery by which He insures their final safety. The very fact that they despised the helps and ordinances which God has appointed, would be a plain proof that they had no grace at all—and were on the road to destruction. Paul before his shipwreck had a special revelation from God, that he and all the ship's company should get safely to land. But it is a striking fact that he said to the soldiers, "Except the seamen abide in the ship—you cannot be saved." (Acts 27:31.) He knew that the end was insured—
but believed also that it was an end to be reached by the use of certain means.
The cautions, and conditional promises, and admonitions to believers, with which Scripture abounds, are all part of the Divine agency by which their perseverance is effected. An old writer says, "they do not imply that the saints can fall away—but they are preservatives to keep them from falling away." The man who thinks he can do without such cautions and despises them as legal, may well be suspected as an impostor, whose heart has never yet been renewed. The man who has been really taught by the Spirit will generally have a humble sense of his own weakness, and be thankful for anything which can quicken his conscience and keep him on his guard. Those who persevere to the end are not dependent on any means—but still they are not independent of them. Their final salvation does not hang on their obedience to practical exhortations —but it is just in taking heed to such exhortations that they will always continue to the end. It is the diligent, the watchful, the prayerful and the humble—to whom belongs the promise, "They shall never perish."
Reader, I have now given you an account of what I mean when I speak of the doctrine of perseverance. This, and this only, is the doctrine that I am prepared to defend in this tract. I ask you to weigh well what I have said, and to examine the statement I have made on every side. I believe it will stand inspection.
It will not do to tell us that this doctrine of perseverance has any tendency to encourage careless and ungodly living. Such a charge is utterly destitute of truth. It cannot justly be brought forward. I have not a word to say on behalf of anyone who lives in willful sin, however high his profession may be. He is deceiving himself. He has a lie in his hand. He has none of the marks of God's elect. The perseverance I plead for, is not that of sinners—but of saints. It is not a perseverance in carnal and ungodly ways—but a perseverance in the way of faith and grace. Show me a man who deliberately lives an
unholy life, and yet boasts that he is converted and shall never perish —and I say plainly, that I see nothing hopeful about him. He may know all mysteries, and speak with the tongue of angels—but so long as his life is unaltered, he is on the highway to hell!
It will not do to tell us that this doctrine of perseverance, is merely a piece of Calvinism. Nothing is easier than to get up a prejudice against a truth, by giving it a bad name. Men deal with doctrines they do not like, much as Nero did when he persecuted the early Christians. They dress them up in a hideous garment and then hold them up to scorn and run them down! The perseverance of the saints is often treated in this manner. People stave it off by some sneering remark about Calvinism, and think they have settled the question.
Surely it would be more fitting to inquire whether perseverance was taught in the Bible 1400 years before Calvin was born. The question to be decided is not whether the doctrine is Calvinistic—but whether it is Scriptural. The words of one deserve to be widely known. "Take especial care before you aim your shafts at Calvinism, that you know what Calvinism is—and what is not; that in the mass of doctrine which it is of late become the fashion to abuse under the name of Calvinism, you can distinguish with certainty between that part of which is nothing better than Calvinism, and that which belongs to our common Christianity and the general faith of the reformed Churches—lest, when you mean only to attack Calvinism you should unwarily attack something more sacred and of a higher origin."
II. I now proceed to show the Scriptural grounds on which the doctrine of perseverance is built.
I need hardly say that the Bible is the only test by which the truth of every religious doctrine can be tried. The words of the sixth Article of the Church of England deserve to be written in letters of gold: "Whatever is not read in the Holy Scripture, nor may be proved thereby—is not to be required of any man that it should be believed as an article of the faith." By that rule I am content to abide. I ask no
man to believe the final perseverance of the saints, unless the doctrine can be proved of the Word of God. One plain verse of Scripture, to my mind, outweighs the most logical conclusions to which human reason can attain.
Reader, in bringing forward those texts of Scripture on which this tract is founded, I purposely abstain from quoting from the Old Testament. I do so, lest any should say that the Old Testament promises belong exclusively to the Jewish people as a nation, and are not available in a disputed question affecting individual believers. I do not admit the soundness of this argument—but I will not give anyone the chance of using it. I find proofs in abundance in the New Testament, and to them I shall confine myself.
I shall write down the texts which appear to me to prove final perseverance, without note or comment. I will only ask you to observe as you read them, how deep and broad is the foundation on which the doctrine rests. Observe that it is not for any strength or goodness of their own—that the saints shall continue to the end and never fall away. They are in themselves weak, and frail, and liable to fall like others. Their safety is based on the promise of God, which was never yet broken—on the election of God, which cannot be in vain—on the power of the great Mediator Christ Jesus, who is Almighty—on the inward work of the Holy Spirit, which cannot be overthrown. I ask you to read the following texts carefully, and see whether it is not so.
"My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all ; no one can snatch them out of my Father's hand." (John 10:27-29.)
"Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? No, in all these things we are more than conquerors through him
who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord." (Romans 8:35-39.)
"They went out from us—but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out that they might be made manifest that they were not all of us." (1 John 2:19.)
"Truly, truly, I say unto you, He who hears my word, and believes on Him that sent Me, has everlasting life, and shall not come into condemnation; but is passed from death unto life." (John 5:24.)
"I am the living bread which came down from heaven; if any man eats of this bread, he shall live forever." (John 6:51.)
"Because I live, you shall live also." (John 14:19.)
"Whoever lives and believes in Me, shall never die." (John 11:26.)
"By one offering, He has perfected forever those who are sanctified." (Heb. 10:14.)
"He who does the will of God abides forever." (1 John 2:17.)
"Sin shall not have dominion over you." (Romans 6:14.)
"The very hairs of your head are all numbered." (Romans 6:14.)
"A bruised reed shall He not break, and smoking flax shall He not quench." (Matt. 12:20.)
"Who shall also confirm you to the end, that you may be blameless in the day of Lord Jesus Christ." (1 Cor. 1:8.)
"Kept by the power of God through faith unto salvation, ready to be revealed in the last time." (1 Peter 1:5.)
"Preserved in Jesus Christ, and called." (Jude 1.)
"The Lord shall deliver me from every evil work, and will preserve me unto His heavenly kingdom." (2 Tim. 4:18.)
"1 pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is He who calls you, who also will do it." (1 Thess. 5:23,24.)
"The Lord is faithful, who shall establish you, and keep you from evil." (2 Thess. 3:3.)
"God is faithful, who will not allow you to be tempted above that you are able; but will with the temptation also make a way to escape, that you may be able to bear it." (1 Cor. 10:13.)
"God willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath; "That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us." (Heb. 6:17,18.)
"Fear not little flock; for it is your father's good pleasure to give you the kingdom." (Luke 12:32.)
"This is the Father's will who has sent Me, that of all which He has given Me, I should lose nothing—but should raise it up at the last day." (John 6:39.)
"The foundation of God stands sure, having this seal—the Lord knows them that are His." (2 Tim. 2:19)
"Whom He did predestinate, those He also called; and whom He called, those He also justified; and whom He justified, those He also
glorified." (Romans 8. 30.)
"God has not appointed us unto wrath—but to obtain salvation by our Lord Jesus Christ." (1 Thess. 5:9.)
"God has from the beginning chosen you to salvation through sanctification of the Spirit, and belief of the truth." (2 Thess. 2:13.)
"The vessels of mercy, which He had afore prepared unto glory." (Romans 9. 23.)
"The gifts and calling of God are without repentance." (Romans 11:29.)
"If it were possible, they shall deceive the very elect." (Matt. 24:24.)
"He is able to save to the uttermost all who come unto God by Him, seeing He ever lives to make intercession for them." (Heb. 7:25.)
"He is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy." (Jude 24.)
"1 know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day." (2 Tim. 1:12.)
"1 have prayed for you—That your faith fail not." (Luke 22. 32.)
"Holy Father, keep through Your own name those whom You have given Me." (John 17:11.)
"1 pray not that you should take them out of the world—but that you should keep them from the evil." (John 17:15.)
"1 will that day they also whom you have given Me, be with Me where I am." (John 17:24.)
"If, when we were enemies, we were reconciled to God by the death of His Son; much more, being reconciled, we shall be saved by His life." (Romans 5:10.)
"The Spirit of truth; whom the world cannot receive, because it sees Him not, neither knows Him; but you know Him, for He dwells with you, and shall be in you." (John 14:17.)
"Being confident of this very thing, that He who begun a good work in you, will perform it until the day of Jesus Christ." (Phil. 1:6.)
"The anointing which you have received of Him abides in you; and you need not that any man teach you: but as the same anointing teaches you of all things, and is truth, and no lie, and even as it has taught you, you shall abide in Him." (John 2:27.)
"The Holy Spirit of God, whereby you are sealed unto the day of redemption." (Ephes. 4:30.)
"You were sealed with that Holy Spirit of promise, which is the pledge of our inheritance, until the redemption of the purchased possession." (Ephes. 1:13, 14.)
"Born again, not of corruptible seed—but of incorruptible." (1 Peter 1:23.)
"He has said—I will never leave you nor forsake you." (Heb. 13:5.)
Reader, I lay before you these forty-four texts of Scripture, and ask your serious attention to them. I repeat that I will make no comment on them. I had rather leave them to the honest common sense of all who read the Bible. Some of these texts, no doubt, bring out the doctrine of final perseverance more clearly than others. About the interpretation of some of them, men's judgments may differ widely. But there are not a few of the forty-four which appear to my mind so plain, that were I to invent words to conform my views, I would
despair of inventing any that would convey my meaning so unmistakably.
I am far from saying that these texts are all the Scriptural evidence that might be brought forward. I am satisfied that the doctrine maintained in this tract might be confirmed by other arguments of great might and power.
I might point to the attributes of God's character revealed in the Bible—and show how His wisdom, unchangeableness, and power, and love, and glory are all involved in the perseverance of the saints. If the elect may finally perish, what becomes of God's counsel about them in eternity, and His doings for them in time?
I might point to all the offices which the Lord Jesus fills, and show what discredit is thrown on His discharge of them, if any of His believing people can finally be lost.
What kind of Head would He be—if any of the members of His mystical body could be torn from Him? What kind of Shepherd would He be—if a single sheep of His flock was left behind in the wilderness? what kind of Physician would He be, if any patient under His hand were at length incurable? What kind of High Priest would He be—if any name once written on His heart were found missing when He makes up His jewels? What kind of Husband would He be—if He and any soul once united to Him by faith were ever put asunder?
Finally, I might point to the great fact that there is not a single example in all Scripture of any one of God's elect ever finally making shipwreck and going to hell. We read false prophets and hypocrites. We read of fruitless branches, stony ground, and thorny ground hearers, virgins without oil in their vessels, servants who bury their talents. We read of Balaam, and Lot's wife, and Saul, and Judas Iscariot, and Ananias and Sapphira, and Demas. We see their hollow characters. We are told of their end. They have no root. They
are rotten at the heart. They endure for a while. They go at last to their own place. But there is not a single instance in the whole Bible of anyone falling away—who ever showed unquestionable evidences of grace. Men like Abraham, and Moses, and David, and Peter, and Paul always hold on their way. They may slip. They may fall for a season. But they never entirely depart from God. They never perish. Surely if the saints of God can be cast away, it is a striking fact that the Bible should not have given us one single plain example of it.
But time and space would fail me if I were to enter into the field which I have just pointed out. I think it better to rest my case on the text which I have already given. The mind to which these texts carry no conviction, is not likely to be influenced by other arguments. To myself they appear, when taken altogether, to contain such an immense mass of evidence, that I dare not, as a Christian man, deny to be true. I dare not, because I feel at this rate I might dispute the truth of any doctrine in the Gospel. I feel that if I could explain away such plain texts as some of those I have quoted—that I could explain away almost all the leading truths of Christianity.
Reader, I am quite aware that there are some texts and passages of Scripture which appear at first sight to teach a contrary doctrine to that which I maintain in this tract. I know that many attach great weight to these texts, and consider them to prove that the saints of God may perish and fall away. I can also say that I have examined these texts with attention—but have found in them no reason to alter my opinion on the subject of perseverance. Their number is small. Their meaning is unquestionably more open to dispute than that of many of the forty-four I have quoted. They all of them admit of being interpreted so as not to contradict the doctrine of perseverance.
I hold it to be an infallible rule in the exposition of Scripture, that when two texts seem to contradict one another, the less plain must give way to the more plain, and the weak must give way to the strong. That doctrine which reconciles most texts of Scripture is most likely
to be right. That doctrine which makes most texts quarrel with one another, is most likely to be wrong.
I ask you, if not convinced by all I have said hitherto, to put down the texts I have quoted on behalf of perseverance, and the texts commonly quoted against it, in two separate lists. Weigh them one against another. Judge them with fair and honest judgment. Which list contains the greatest number of positive, unmistakable assertions? Which list contains the greatest number of sentences which cannot be explained away? Which list is the strongest? Which list is the weakest? Which list is the most flexible? Which list is the most unbending? If it were possible in a world like this to have this question fairly tried by an unprejudiced, intelligent jury, I have not the least doubt which way the verdict would go. It is my own firm belief and conviction that the final perseverance of the saints is so deeply founded on Scriptural grounds, that so long as the Bible is the Judge, it cannot be overthrown.}
III. The third thing I propose to do, is to point out the reasons why many reject the doctrine of perseverance.
It is impossible to deny that multitudes of professing Christians entirely disagree with the views expressed in this. I am quite aware that many regard them with abhorrence, as dangerous, enthusiastic, and fanatical, and lose no opportunity of warning people against them. I am also aware that among those who hold that the saints of God may fall away and perish, are to be found many holy, selfdenying, spiritually-minded people —people at whose feet I would sit in Heaven, though I cannot approve of all their teaching upon earth.
This being the case, it becomes a matter of deep interest to find out, if we can, the reasons why the doctrine of perseverance is so often refused. How is it that the doctrine for which so much Scripture can be alleged, should be stoutly opposed? How is it that a doctrine which for the first hundred years of the Reformed Church of England it was hardly allowable to call in question, should now be so
frequently rejected? What new views can have risen up in the last two centuries which make it necessary to discharge this good old servant of Christ? I am confident that such inquiries are of deep importance in the present day. There is far more in this question than appears at first sight. I am satisfied that I am not wasting time in endeavoring to throw a little light on the whole subject.
I desire to clear the way by conceding that many good people refuse the doctrine of perseverance for no reason whatever, excepting that it is too strong for them. There are vast numbers of true-hearted Christians just now who never seem able to bear anything strong. Their religious constitution appears so feeble, and their spiritual digestion so weak, that they must always be "fed with milk—and not with meat." Talk to them strongly about grace—and they put you down as an Antinomian! Talk strongly about holiness—and you are thought legal! Speak strongly of election—and you are considered a narrow-minded Calvinist! Speak strongly about responsibility and free agency—and you are regarded as an Arminian! In short, they can bear nothing strong of any kind—or in any direction. Of course they cannot receive the doctrine of perseverance.
I leave these people alone. I am sorry for them. There are sadly too many of them in the Churches of Christ just now. I can only wish them better spiritual health, and less narrowness of views, and a quicker growth in spiritual knowledge. The people I have in my mind's eye in this part of my tract, are of a different class, and to them I now address myself.
(1) I believe one reason why many do not hold perseverance, is their general ignorance of the whole system of Christianity. They have no clear idea of the nature, place, and proportion of the various doctrines which compose the Gospel. Its several truths have no definite position in their minds. Its general outline is not mapped out in their understandings. They have a vague notion that it is a right thing to belong to the Church of Christ, and to believe all the Articles of the Christian faith. They have
a floating, misty idea that Christ has done certain things for them, and that they ought to do certain things for Him, and that if they do them it will be all right at last. But beyond this they really know nothing. Of the great systematic statements in the Epistles to the Romans, Galatians, and Hebrews, they are profoundly ignorant. As to a clear account of Justification, you might as well ask them to square the circle; or write a letter in Sanskrit. It is a subject they have not even touched with the tips of their fingers. This is a sore disease, and only too common in England. Unhappily it is the disease of thousands who pass muster as excellent Churchmen. It is absurd to expect such people to hold perseverance. When a man does not know what it is to be justified—he cannot of course understand what it is to persevere to the end.
(2) I believe another reason why many do not hold perseverance, is their dislike to any system of religion which draws distinctions between man and man. There are not a few who entirely disapprove of any Christian teaching which divides the congregation into different classes, and speaks of one class of people as being in a better and more favorable state before God than another. Such people cry out, "that all teaching of this kind is uncharitable; that we ought to hope well of everybody, and suppose everybody will go to heaven." They think it downright wrong to say that one man has faith and another not; that one a child of God, and another a child of the devil; that one a saint and another a sinner. "What right have we to think anything about it?" they say. "We cannot possibly know. Those whom we call good, are very likely no better than others, —hypocrites, impostors, and the like. Those of whom we think badly are very probably quite as much in the way to heaven as the rest of mankind, and have got good hearts at bottom." As to anyone feeling sure of heaven, or confident of his own salvation, they consider it quite abominable. "No man can be sure. We ought to hope well of all."
There are only too many people of this sort in the present day. Of course the doctrine of perseverance is intolerable to them. When a
man refuses to allow that anyone is elect, or has grace, or enjoys any special mark of God's favor more than his neighbors—it stands to reason, that he will deny that anyone can have the grace of perseverance.
(3) I believe another common reason why many do not hold perseverance is an incorrect view of the nature of SAVING FAITH. They regard faith as nothing better than a feeling or impression. As soon as they see a man somewhat impressed with the preaching of the Gospel and manifesting some pleasure in hearing about Christ—they set him down at once as a believer! By and by the man's impressions wear away, and his interest about Christ and salvation ceases altogether. Where is the faith he seemed to have? It is gone. How can his friends, who have pronounced him a believer, account for it? They can only account for it by saying, that "a man may fall away from faith," and that "there is no such thing as perseverance." And in short, this becomes an established principle in their religion.
Now this is a mischievous error, and I am afraid sadly common in many quarters. It manifestly may be traced to ignorance of the true nature of religious affections. People forget that there may be many religious emotions in the human mind—with which saving grace has nothing to do. The stony ground hearers received the word with joy— but had no root in them. The history of all revivals proves that there may often be a great quantity of seemingly religious impression, without any true work of the Spirit. Saving faith is something far deeper and mightier than a little sudden feeling. It is an act not of the feelings only—but of the whole conscience, will, understanding, and inward man. It is the result of clear knowledge. It springs from a conscience not grazed merely—but thoroughly stirred. It shows itself in a deliberate, willing, humble dependence on Christ. Such faith is the gift of God—and is never overthrown! Make faith a mere matter of feeling—and it is of course impossible to maintain perseverance for such a one.
(4) I believe another reason why many do not hold perseverance is near akin to the one last mentioned. It is an incorrect view of the nature of CONVERSION. Not a few are ready to pronounce any change for the better in a man's character, to be a conversion. They forget that there may be many blossoms on a tree in spring, and yet no fruit in autumn; and that a new coat of paint does not make an old door new. Some, if they see anyone weeping under the influence of a sermon, will set it down at once as a case of conversion. Others, if a neighbor suddenly gives up drinking or swearing, and become a great professor—at once rush to the conclusion that he is converted.
The natural consequence in numerous instances is disappointment. Their supposed case of conversion often turns out nothing more than a case of outward reform, in which the heart was never changed. Their converted neighbor sometimes returns to old habits—as the pig that was washed, to her wallowing in the mire. But then unhappily the pride of the natural heart, which never likes to allow itself mistaken, induces people to form a wrong conclusion about the case. Instead of telling us that the man never was converted at all, they say that "he was converted—but afterwards lost his grace and fell away."
The true remedy for this is a right understanding of conversion. It is no such cheap and easy and common thing as many seem to fancy. It is a mighty work on heart, which none but He who made the world can effect, and a work which will abide and stand the fire. But once take a low and superficial view of conversion, and you will find it impossible to maintain final perseverance.
(5) I believe another most common reason why many do not hold perseverance is an incorrect view of the effect of BAPTISM. They lay it down, as a cardinal point in their divinity, that all who are baptized are born again in baptism, and all receive the grace of the Holy Spirit. Without a single plain text in the Bible to support their opinions, they still tell us that all baptized people are necessarily regenerate. Of course such a view of baptism is utterly
destructive of the doctrine that true grace can never be overthrown. It is plain as daylight that multitudes of baptized people never show a spark of grace all their lives, and never give the slightest evidence of having been born of God. They live careless and worldly—and careless and worldly they die—and to all appearance miserably perish. According to the view to which I am now referring, "they have all fallen away from grace! They have all had it! They were all made God's children! But they all lost their grace! They have all become children of the devil!" I will not trust myself to make a single remark on such doctrine. I leave those who can to reconcile it with the Bible. All I say is, that if baptismal regeneration be true, there is an end of the final perseverance.