Patient Endurance of Wrong (Octavius Winslow, 1872)

Romans 12:19

“Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.” 

Offences will come, both from the wicked and from other believers. We live in an ungodly world, and are members of an imperfect Church. We must not, therefore, expect freedom from wrongs and injuries, from woundings and opposition, from which none have ever been exempt, not excepting our Lord himself, who, in addition to the wrongs He personally endured, was "wounded for our offences."

But how are we, as believers in Jesus, to acquit ourselves under a sense of injury and injustice? Are we to take the law in our hands? Are we to revenge ourselves? Are we to vault into the judgment-seat? God forbid! The law of Christian duty touching this matter is clearly laid down. "Do not take revenge, my friends, but leave room for God's wrath."

But does this precept of patient endurance and non-resistance imply that wrong is to go unpunished, injustice unrequited, injury unrepaired, malignity unrebuked, and falsehood unrefuted? By no means! An individual, by becoming a Christian, does not cease to be a citizen. In coming under the law of Christ, he is not the outlaw of man. His spiritual duties and privileges do not abrogate his civil rights and obligations. Our Lord was a striking and instructive example of this. He claimed justice at the hands of his accusers. "Jesus answered him, If I have spoken evil, bear witness of the evil--but if well, why do you smite Me?" (John. 18:23.) And Paul asserted his rights and privileges as a Roman citizen.

Therefore, not prompted by malice or a feeling of revenge, not acting from personal resentment, or a desire to inflict an injury, but moved by a concern for the public virtue and peace, in order to maintain truth and justice, and at the same time to vindicate our personal character from slander and falsehood, it is strictly within the province of the Christian to take his case into a court of human justice; for to this end--"the punishment of evil-doers, and for the praise of those who do well"--the magistrate holds the sword by God's ordinance.

But what is the high ground the believer in Jesus should take under every species of injury, injustice, and wrong? It is first, if not exclusively, to go into God's court of justice, to commit his case to Christ, his Advocate, who has undertaken to plead the cause of his soul. Let us look at this for a moment.

Beloved, are you suffering injury? Has a foe assailed you? a friend wounded you? a relation wronged you? Avenge not yourself, but rather "leave room for God's wrath;" that is, make room for it to pass by and escape; and that no feelings might possess your mind but those of pity, charity, and forgiveness, go into God's court of justice before you go into man's. Take your cause first to Jesus. Oh, what a powerful Advocate and wonderful Counselor is Christ! He will avenge you of your adversary, and will compensate your wrong. He will refute the foul slander, silence the lying tongue, and bring forth your righteousness as the light, and your judgment as the noonday. For thus has the Lord spoken.

But, oh, the blessedness of reposing trustfully, calmly on the bosom of Jesus amid the unkind criticisms, bitter calumnies, unjust accusations, and the cruel envyings and jealousies of man! Sheltered there, who or what can harm us? "Oh, how great is Your goodness, what You have laid up for those who fear You, which You have wrought for those who trust in You before the sons of men! You shall hide them in the secret of Your presence from the pride of man--You shall keep them secretly in a pavilion from the strife of tongues. Blessed be the Lord for He has showed me His marvelous kindness in a strong city."

Octavius Winslow, "Words of Divine Comfort"

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Solitude Sweetened (James Meikle, 1730-1799)

Revenge rejected   Such is the corruption of human nature, such is the weakness of grace in this imperfect state, that, though most true believers can act the Christian in some things, it is rare to find the man who can act the Christian in all things. When we are only spectators of the conduct of others—it is easy to prescribe, like an apostle, and enforce the golden rules of the gospel. But, when the attack touches our very selves—we become troubled and want to retaliate. We are not aware of the beam our own eye—while a tiny mote is clearly seen in our neighbor's. I am a man, a sinner; and to guard against sinful revenge is the design of this meditation. Being a man—I must expect to suffer from one hand or other; and being a sinful man—under my sufferings I may sin. The malice done to me may be—causeless, cruel, unrelenting, and done on purpose—so that my natural spirits boil at the remembrance, and breathe retaliation to the guilty offender. But the character of the Christian is meekness, and the person who expects to arrive at heaven, must have his conversation in heaven, even while dwelling on the confines, and contending with the fire brands of hell. The precept and example of the King of saints shall ever be my pattern in the present earthly state. "Love your enemies," says the gracious Teacher. "Let me heal his ear, who lost it while leading on the wicked crowd to apprehend me as a thief"—says the divine Redeemer. These are lessons worthy of a God to give, and worthy of all the sons of God to imitate. The military hero, under the eye and by the command of his prince, scales walls, takes cities, runs in the face of danger, and defies death itself. And so the Christian hero, prompted by the presence and the precept of Heaven, should study to conquer self—and all is won. "Love the brethren," says an apostle; I hear all the saints add Amen, for "we know that we have passed from death to life, because we love the brethren." But "love your enemies," (I feel corrupt nature reluctant!) is the I say of the great Apostle and High Priest of our profession; and to do so would prove, not only that we have passed from death to life—but that grace is very lively. It is a shame for me to take so much offense, or dwell so much on, what a fellow-creature, who is on the same level, or only a little superior to me, has done to me; and yet never reflect on my offence against God, who is infinitely exalted above me—beyond conception and thought. If I am injured, the law is broken; if the law is broken, God is dishonored. That God is dishonored, and not that I am injured—should be the cause of my sorrow, and the burden of my soul. He cannot greatly offend against me, though he should spue out his bitterest malice; for it matters not, though the potsherds of the earth, while striving with the potsherds of the earth, should destroy each other. But I shall greatly offend against God, who is over all blessed forever—if I render evil for evil—since he has expressly forbidden it. How often have I wasted precious time, by revolving in my mind all the aggravations of the injurious treatment to myself; while I am forgetful that every day I have offended God in a much greater degree! Forgetful, also, that I have daily received from him such tender mercies as might make me forget all the mischief that my fellow-creatures could do to me. That malice must owe its birth to hell—which could wish the hated people condemned to everlasting flames. I assert that there is not a saint on in prayer—but can wish his greatest enemy a share in the common salvation, and a mansion in the highest heavens. How contemptible, how inconsistent, then to wish him a kingdom and a crown—and yet secretly wish that he may have a thorn in his foot, (trouble in person, family, character, or estate,) while traveling there. "Follow peace with all men"—enemies not excepted. Though some individuals break this command with respect to me, yet I am not less bound to observe it towards them. Moreover, why should I, who have peace with God, through our Lord Jesus Christ, peace of conscience, and shall shortly enter into an eternity of peace—have an uproar of war kindled in all the powers of my soul, by the impotent bravadoes of a fellow worm? Suppose there is nothing good, nothing amiable about my opponent, that can make me love him for his own sake; yet I am to love him for God's sake, because my God commanded me so to do. "God is love;" this the whole creation knows, while his sun shines on the evil and on the good, and his rain falls on the just and the unjust; and "he who dwells in love, dwells in God." Shall any temptation, shall any unjust treatment from others, provoke me from my high abode to sit down on the ash-heap of anger and revenge? Whenever I cease to dwell in love, and to be all love to friends and foes, (no matter how they have abused me,) then I cease to dwell in God. Revenge is as if a royal personage should descend from his throne, and wade to his armpits in filthy muck to pursue a fly, or kill a frog! With what a strange appearance would he again ascend his throne! And how shall I return from a worse situation to my divine dwelling-place? Again, have I never received any favors or benefits from my abuser? or, have there never been acts of friendship between us? Why, then, is all this forgotten in the heat of my anger? It should be my study, and would be my glory—never to forget a kindness, and never to remember an injury. This may be called foolish by the world—but I am sure it is the spirit of Christianity. Moreover, can I suppose myself so perfect, as to receive so much ill usage, and return none? Then, if I have said or done anything amiss in the excess of my passion, as no doubt I have, should not I make some allowance for this in the folly of my friend? especially if agitators come between, who always represent things in the worst light. I may be apt to think, that, had my haters the least appearance of the grace of God about them, I could then frankly forgive them. But, would not this be the cruelty of a fiend? If they have no interest in God, are they not doubly the objects of my most tender compassion? If a man has lost only a hand—will I pity him? but if he has lost eyes, legs and arms—will I storm in cruel rage against him? If the brethren abuse me—I must pity the error, and forgive them. If the ungodly abuse me—I must commiserate their very state, and pray for them. And, indeed, this would be the only way to render love for hatred, and good for evil. Henceforth, therefore, I will carry my bitterest enemies to the throne of grace, and implore the best of blessings on my most monstrous foes! If a man abuses or harms me in the rage of anger, I must feel nothing for my own maltreatment—but a real concern for my frantic friend, and hope that the crisis of anger will end, and that he will be restored to the use of his reason. Or, if another person would attempt to do me a mischief all the year round, then, with deeper compassion, I consider my unhappy acquaintance as a confirmed lunatic, or miserable bedlamite. Even so I should look on the man who abuses me ill in a fit of passion, as in a mental delirium, and pity him—and on him that maltreats me from month to month, and from year to year, as a mental lunatic, and commiserate his mournful situation from the bottom of my soul. If I will not forgive a fellow-creature a small debt—how can I daily plead with heaven to be forgiven of my unpayable debt of sin. And yet, unless I am daily favored with richer pardons than the remission of any given sum, I am undone forever. As it is noble to help the needy with our charity—and not wait until importuned; so it is truly noble to forgive juries—though neither asked to do it, nor thanked for it. When an offending person confesses his fault, and begs pardon, it is praise-worthy to pardon; and yet we can do no less, because we are victorious over him in his submission. But it is much more noble, from a sense of duty, to forgive stubborn offenders—because then we obtain victory over ourselves, which is the best of all conquests. To indulge resentment and revenge may gratify my carnal flesh—but cannot benefit my soul here or hereafter. But to forgive and forget enemies and injuries, will be no grief of mind to me when I arrive at the heavenly state, mingle among saints and angels, and dwell in the presence of God. Alas! my meditation is not finished until my resentment is no more! O how few years bring us to our latter end! and why should we keep our anger forever and our contentions while we live? It is comfort to me, that some years ago we were reconciled. And O how feeble is the wrath of a mortal, who cannot defend himself from a moment's sickness! Now he is taken up with the great concerns of the next world, and that for eternity. And in a little while, I shall also arrive at my fixed state, and be taken up with eternal things. O that the precious time, and precious thoughts, which I employed on what I accounted malice towards myself—had been spent in heavenly meditations! Then I would have brought food out of the eater, and sweetness out of the strong. May this be a caveat to me in all time coming, that whatever maltreatment I may get from a fellow-creature—to overlook it, and to acknowledge Heaven in all, and to meditate on heaven for all. Thus shall I behave like a child of God, and a candidate for glory. O how foolish is it to fear a fellow worm or a grasshopper—as if the Most High did not rule over all the actions of men! To live in view of eternity would make me think little of the love or the hatred—the affection or affronts—of my fellow creatures; since in a little while, they shall go from me, or I from them—into the invisible world—and I cannot tell how soon!

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Christian Love, or the Influence of Religion upon Temper (John Angell James, 1828)

THE MEEKNESS OF LOVE "Love suffers long." "Love is not easily provoked." I class these two together, because they bear a near affinity to each other. The word in the original translated "suffers long," signifies "to have a long mind," to the end of whose patience, provocations cannot easily reach. It does not mean patience in reference to the afflictions which come from God, but to the injuries and provocations which come from man. Perhaps the most correct idea which can attach to it is forbearance; a disposition which, under long-continued offenses, holds back anger, and is not hasty to punish or revenge. Its kindred property, here classed with it, is nearly allied to it, is "not easily provoked," or "is not exasperated." The word signifies a violent emotion of the mind, a paroxysm of anger. So that the distinction between the two terms appears to be this—the property intended by the latter seems to be the power of love to curb our wrath—and that intended by the former, its ability to repress revenge. There are three things which Christian love, in reference to the irascible passions, will prevent. 1. An IRRITABLE and PETULANT disposition. There is in some people an excessive liability to be easily offended—a morbid sensibility which is kindled to anger by the least possible injury, whether that injury is intentional or unintentional. They are all combustible—and ignite by a spark. A word, no, a look—is enough to inflame them. They are ever ready to quarrel with any or everybody. The whole soul seems one entire sensitiveness of offense. Instead of "suffering long," they are not patient at all; and instead of not being easily provoked, they are provoked by anything—and sometimes by nothing. Love will prevent all this, and produce a disposition the very reverse. Love is concerned for the happiness of others; and will not wantonly afflict them and render them wretched, by such an exhibition of unlovely and unchristian temper. Love will remove this diseased sensibility, and without blunting the natural feelings, will calm this sinful excitability. There are many things which love will not see or hear—judging them quite beneath its dignity to notice. Other things, love will pass by, as not of sufficient consequence to require explanation. Love will keep a strict guard over its feelings, holding the rein with a tight hand. Love's first business is with its own temper and disposition. This is important for us to notice; for if we indulge the feeling of anger, it will be impossible to smother the flame in our bosom—like the burning materials of a volcano, it will at length burst out in fiery eruptions. Here then is our first object, to gain that forbearance of disposition which does not allow itself to be irritated or soured; to acquire that command, not only over our words and actions—but over our emotions—which shall make us patient and tranquil amid insults and injuries—which shall keep down the irritated temper of the soul, and preserve the greatest coolness. Irritability, I know, is in part a physical quality; but it is in our power, by God's help, to calm it. Love will make us willing to think the best of those with whom we have to do; it will disarm us of that suspicion and mistrust which make us regard everybody as intending to injure us; will cause us to find out pleas for those who have done us harm; and when this is impossible, will lead us to pity their weakness or forgive their wickedness. What an enemy to himself is an irritable man! He is a self-tormentor of the worst kind. He is scarcely ever at peace. His bosom is always in a state of tumult. To him the 'calm sunshine of the bosom' is unknown. A thousand petty vexations disturb his repose—trivial, but withal as tormenting, as the gnats which by myriads inflict their stings upon the poor animal which is exposed to their attack. Unhappy man! even though he so far succeeds as to restrain the agitations of his mind from bursting out into passion—yet he has the burning within. Regard to his own happiness—as well as the happiness of others—calls upon him to cultivate that love which shall allay the inflammatory state of his mind, and restore a soundness which will not be thus wounded by every touch. 2. The next thing which love prevents is immoderate ANGER—that anger which the apostle has described in the expression we are now elucidating, as amounting to a fit of wrath—or which in ordinary language we call, "being in a passion." It would be to oppose both reason and revelation to assert that all anger is sin. "Be angry," says the apostle, "and sin not." An intense suppression of the natural feelings is not perhaps the best expedient for obviating their injurious effects. And though nothing requires a more vigilant restraint than the emotion of anger, the uneasiness of which it is productive is perhaps best allayed by its natural and temperate expression. Not to say that it is a wise provision in the economy of nature, for the repression of injury, and the preservation of the peace and decorum of society. A wise and temperate expression of our displeasure against injuries or offenses, is by no means incompatible with Christian love; this grace intending only to check those furious sallies of our wrath which are tormenting to ourselves, and injurious to those with whom we have to do. Sinful anger is lamentably common, and is not sufficiently subdued among the professors of true religion. In cases of offense they are too often excited to criminal degrees of passion; their countenance is flushed, their brow lowers, their eyes dart indignant flashes, and their tongue pours forth loud and stormy words of reviling accusations. To diminish and prevent this disposition, let us dwell much upon the EVIL CONSEQUENCES of anger. Anger disturbs our peace, and interrupts our happiness—and this is an evil about which we ought not to be indifferent. A passionate man cannot be a happy man; he is the victim of a temper, which, like a serpent, dwells in his bosom to sting and torment him. Anger destroys the comfort of those with whom he has to do—his children often bear the fury of the tempest; his wife has her cup of marital felicity embittered by the gall; his servants tremble at the rage of a tyrant; and those with whom he transacts the business of this life dread the gusts of his passion, by which they have often been rendered uncomfortable. He is a common disturber of the circle in which he moves. Anger interrupts his enjoyment of true religion, brings guilt upon his conscience, and unfits him for communion with God. A beautiful illustration of this part of the subject may be here introduced from one of the most striking of English writers—"Prayer is the peace of our spirit, the stillness of our thoughts, the evenness of our recollection, the seat of meditation, the rest of our cares, and the calm of our tempest. Prayer is the outcome of a quiet mind, of untroubled thoughts. Prayer is the daughter of love, and the sister of meekness—and he who prays to God with an angry, that is, with a troubled and discomposed spirit, is like him that retires into battle to meditate, and sets up his closet in the out quarters of an army, and chooses a frontier garrison to be wise in. Anger is a total alienation of the mind from prayer—and therefore is contrary to that intention which presents our prayers in a right line to God. For so have I seen a lark rising from his bed of grass, and soaring upwards, singing as he rises, and hopes to get to heaven and climb above the clouds—but the poor bird was beaten back by the loud sighings of an eastern wind, and his motion made irregular and inconstant—descending more at every breath of the tempest, than it could recover by the frequent flapping of its wings; until the little creature was forced to sit down and pant, and stay until the storm was over; and then it made a prosperous flight, and did rise and sing as if it had learned music and motion from an angel, as he passed some times through the air about his ministries here below. So is the prayer of a good man—when his affairs have required business, and his business was matter of discipline, and his discipline was to pass upon a sinning person, or had a design of love; his duty met with the infirmities of a man, and anger was its instrument; and the instrument became stronger than the prime agent, and raised a tempest, and overruled the man; and then his prayer was broken, and his thoughts were troubled, and his words went up towards a cloud, and his thoughts pulled them back again, and made them without intention; and the good man sighs for his infirmity, but must be content to lose the prayer; and he must recover it when his anger is removed, and his spirit is becalmed—made even as the brow of Jesus, and smooth as the heart of God; and then it ascends to heaven upon the wings of the holy dove, and dwells with God until it returns, like the useful bee, laden with a blessing and the dew of heaven." (Jeremy Taylor) Sinful anger dishonors true religion, and causes the ways of godliness to be spoken ill of. The mists of passion envelop religion with a dense medium through which its luster is but dimly seen. A passionate Christian is an object of sport to the profane, a butt of ridicule to fools, whose scorn is reflected from him upon piety itself. But perhaps it will be said—"Tell us how we may CURE this disposition; its existence we admit, and its evil we know by experience, and deplore." I say then— Look at anger as it really is—attentively consider its evil nature, and trace its mischievous consequence. "Anger sets the house on fire, and all the spirits are busy upon trouble, and starts displeasure and revenge. Anger is a 'temporary insanity', and an eternal enemy to discourse, and sober counsels, and fair conversation. Anger is a fever in the heart, and a disorder in the head, and a fire in the face, and a sword in the hand, and a fury all over. It has in it the trouble of sorrow, and the heats of lust, and the disease of revenge. If it proceeds from a great cause, it turns to fury. If it proceeds from a small cause, it is peevishness. And so it is always terrible or ridiculous. It makes a man's body deformed and contemptible—the voice horrid, the eyes cruel, the face pale or fiery, the gait fierce. It is neither manly nor wise, and is a passion fitter for flies and wasps than for people professing nobleness and goodness. It is a gathering of all the vile passions. There is in it envy and scorn, fear and sorrow, pride and prejudice, rashness and inconsideration, rejoicing in evil, and a desire to inflict it." (Jeremy Taylor) Such is the portraiture of this disposition, drawn by the hand of no inconsiderable artist. Let the angry man look at the picture, and learn to hate it; for, like an infuriated serpent, it need only to be seen to be abhorred. Let us reject all excuses for the indulgence of it—for so long as we extenuate it, we shall not attempt to mortify it. It cannot be defended either on the ground of constitutional tendency—or the greatness of the provocation—or the suddenness of the offense, or the transient duration of the fit—or that there is less evil in gusts of anger than in seasons of sullenness. No! Nothing can justify it; and if we are sincere in our desires to control it, we shall admit that it is indefensible and criminal—and condemn it without hesitation or extenuation. We must be persuaded that it is possible to control it—for if we despair of victory, we shall not engage in the conflict. Hope of success is essential to success itself. It is certain that by using right means, a hasty temper may be subdued, for it has been conquered in very many instances. It is said of Socrates, the wisest and most virtuous of the heathen sages, that in the midst of domestic vexations and public disorders, he maintained such an undisturbed serenity, that he was never seen to leave his own house or return to it with a ruffled countenance. If on any occasion he felt a propensity to anger, he checked the rising storm by lowering the tone of his voice, and resolutely assuming a more than usual gentleness of aspect and manner. He not only refrained from acts of revenge, but triumphed over his adversaries by disregarding the insults and injuries they offered him. This was more remarkable, as in acquiring this dominion over his passions, he had to struggle against natural propensities which ran in an opposite direction. Let professing Christians learn from this distinguished heathen, that it is possible to subdue natural temper, however bad and however violent it may is! Make its cure a matter of desire. What we ardently long for—we shall vigorously pursue. Confess your sin—frankly say, "I am indeed too irritable, too passionate, too revengeful. I see the sinfulness of indulging such a temper; I am disturbed and disgraced by it; and by God's help I will subdue it. I will spare no pains, shrink from no sacrifice, be discouraged by no defeat—until I gain the victory over myself!" Meditate upon the patience of God, who bears with your innumerable offenses against Him, and forgives them all. Consider the example of Jesus Christ, who meekly endured the contradiction of sinners against himself; and amid ingratitude, insults, and provocations of the basest kind—was mild as the morning sun in autumn. Seek to acquire a habit of self control—a power over your feelings, which shall enable you to be ever on your guard, and to repress the first emotions of passion. If possible, seal your lips in silence when the storm is rising. Shut up your anger in your own bosom—and like fire that needs air and vent, it will soon expire. Angry words often prove a fan to the spark—many people who in the beginning are but slightly displeased, talk themselves at length into a violent passion. Never speak until you are cool and under control—the man who can command his tongue will find no difficulty in governing his spirit. And when you do speak, let it be in meekness—"a soft answer turns away wrath." When you see others angry and hot, let it be an admonition to you to be cool—thus you will receive the furious indiscretions of others like a stone into a bed of moss, where it will lie quietly without rebounding. Stop your anger in the beginning. It is easier to put out a spark than a conflagration. It would be well always to terminate the conversation, and leave the company of an individual, when anger is creeping in. "Go from the presence of a foolish man, when you perceive not in him the lips of knowledge." Avoid disputations, which often engender strifes—and especially avoid them in reference to people of known irritability. Who would contend with a snake or a hornet? Brood not over injuries. "Or else, you will be devils to yourselves, tempt yourselves when you have no others to tempt you, and make your solitude harmful to yourself." (Baxter's 'Directions'—from which vast fund of practical theology, many of the particulars of this chapter are derived) Beware of tale-bearers, and do not allow their reports to rouse your resentments. Do not be inquisitive into the affairs of other men, nor the faults of your servants, nor the mistakes of your friends—lest you go out to gather sticks to kindle a fire, which shall burn your own house. Look at others who are addicted to passion, and see how repulsive they appear. Commission some faithful and affectionate friend to watch over and admonish you. But especially mortify pride and cultivate HUMILITY. "Pride only breeds quarrels." "He who is of a proud heart, stirs up strife." Angry passion is the daughter of pride—meekness the offspring of humility. Humility is the best cure for anger, sullenness, and revenge. He who thinks much of himself, will think much of every little offense committed against him; while he who thinks little of his own importance will think lightly of what is done to offend him. Every irritable, passionate, or revengeful person, is certainly a proud one, and should begin the cure of his passion by the removal of his pride. But we need go no farther than the chapter before us, for an antidote to anger. LOVE is sufficient of itself; we must seek to have more of this heavenly virtue. Love can neither be angry, passionate or revengeful. Love is full of benevolence and good-will, and therefore cannot allow itself to indulge those tempers which are unfriendly to the happiness of mankind. Let us seek to strengthen LOVE—this parent principle—which will prevent the growth of whatever is evil, and promote the advancement of all that is excellent. One caution may here be suggested for the encouragement of those who are particularly tried with an irritable temper, and that is—not to despond. If in the work of mortification you meet with many defeats, do not be in a passion with yourselves for being in a passion, for this will only increase the evil you are anxious to destroy. Go calmly, yet courageously, to the conflict—if victorious be not elated—if defeated be not disheartened. Often you will have to mourn your failures, and sometimes be ready to imagine that you are doomed to the hopeless task of Sisyphus, whose stone always rolled back again, when, by immense labor, he had urged it nearly to the summit of the hill. Do not expect an easy or a perfect conquest. Mourn your defeats—but do not despair. Many, after a few unsuccessful efforts, give up the cause, and abandon themselves to the tyranny of their angry passions. In this conflict, unsuccessful struggles are more honorable than unresisting submission. 3. Love will of course prevent REVENGE. Revenge is a term that a Christian should blot out from his vocabulary with his own penitential tears—or with the drops of his gratitude for the pardon he has received from God. There is no passion more hostile to the very essence of Christianity, or more frequently forbidden by its authority, than revenge. And there is no sinful passion to which the depravity of human nature more powerfully excites us. The volume of history is stained, from the beginning to the end, with the blood which has been shed by the 'demon of revenge'. Mankind, in every age and country, have groaned under the misery inflicted by this restless and cruel spirit, which no injury can satisfy, no suffering appease. Revenge has converted men into wild beasts—and inspired them with a wish to tear each other to pieces. Such a temper as revenge would never meet with the least toleration or sanction in the religion of the meek and lowly Jesus, whose person was an incarnation of love—and whose Gospel is an emanation of love. Revenge is admitted by some as justifiable to a certain extent. By the reasoning and conduct of the world, the principle of revenge is allowed, yes, honored, and only condemned in its most vicious excess. Wars, duels, fightings, private animosities that do not infringe on the peace of society, are all justified on this ground. Mankind alter the golden rule, and do unto others not as they desire that others should do to them—but as others do unto them, in a way of evil. And this, so far from being blamed, revenge is generally applauded as honorable and dignified. In the estimate of the people of the world, the man who refuses to resent an injury which he has received, is a poor weak-spirited creature, unworthy to associate with men of honor. But whatever may be the maxims of the world—revenge is certainly forbidden by every page of the Word of God. "A man's wisdom gives him patience; it is to his glory to overlook an offense." Private revenge was certainly forbidden under the Old Testament, and still more explicitly under the New. "Blessed are the poor in spirit," said our Lord, "for theirs is the kingdom of heaven." "Blessed are the meek, for they shall inherit the earth." "You have heard that it has been said, An eye for an eye, and a tooth for a tooth—but I say unto you, Do not resist an evil person. You have heard that it has been said, You shall love your neighbor, and hate your enemy—but I say unto you, Love your enemies, bless them that curse you, do good to those who hate you, and pray for those who despitefully use you and persecute you—that you may be the children of your Father which is in heaven." The same sentiments are enjoined by the apostles. "Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my friends, but leave room for God's wrath. If your enemy is hungry, feed him; if he is thirsty, give him something to drink. Do not be overcome by evil, but overcome evil with good." These passages are decisive upon the point, that revenge in any form, or in any measure—is forbidden by the Christian religion. The misfortune of many is, that they mistake the meaning of the term revenge—or rather they confine its application to the grosser, more mischievous, and more violent expressions of wrath. They think that nothing is revenge but cutting or maiming the person—openly slandering the reputation—or wantonly injuring the property. Such, it must be admitted, are fearful ebullitions of this destructive passion. But they are not the only ways in which revenge expresses itself. There are a thousand petty acts of spite and ill-will, by which a revengeful spirit may operate. If we refuse to speak to another by whom we have been injured, and pass him with silent or manifest scorn—if we take delight in talking of his failings, and in lowering him in the opinion of others—if we show ill-will to his children or relations on his account—if we watch for an opportunity to perform some little act of annoyance towards him, and feel gratified in the thought that we have given him trouble or pain—all this is done in a spirit of retaliation, and is as truly, though not so dreadfully, the actings of revenge, as if we proceeded to inflict bodily injury! The spirit of revenge simply means returning evil for evil, and taking pleasure in doing so. It may go to the extremes of calumny and murder, or may confine itself to the infliction of minor wrongs; but if we in any way resent an injury with ill-will towards the person who committed it, this is revenge. A question will here arise, whether according to this view we are not forbidden to defend our person, our property, and our reputation, from the aggressions of lawless mischief? Certainly not. If an assassin attempts to maim or to murder me, I am allowed to resist the attack—for this is not revenging an evil, but an effort to prevent one. If our character in society be slandered, we must endeavor, by peaceful means, to gain an apology and exoneration; and if this cannot be obtained, we are authorized to appeal to the law; for if calumny were not punished, society could not exist. If, however, instead of appealing to the law, we were to calumniate in return; if we were to inflict bodily injury on the aggressor, or take delight in injuring him in other ways—this would be revenge. But to seek the protection of the law, without at the same time indulging in malice—this is self-defense and the defense of society. If we are injured, or are likely to be injured in our property, we must try, by all private and honorable means, to prevent the aggression; be willing to settle the affair by the mediation of wise and impartial men, and keep our minds free from anger, ill-will and malice, towards the aggressors; and as a last resource, we are justifiable in submitting the cause, if it cannot be settled by any other means, to the decision of a court of justice. No Christian however should resort to the tribunal of public justice until every method of private adjustment has failed. As it respects the propriety of Christians going to law with each other, the testimony of the apostle is decisive. "When you have something against another Christian, why do you file a lawsuit and ask a secular court to decide the matter, instead of taking it to other Christians to decide who is right? Don't you know that someday we Christians are going to judge the world? And since you are going to judge the world, can't you decide these little things among yourselves? Don't you realize that we Christians will judge angels? So you should surely be able to resolve ordinary disagreements here on earth. If you have legal disputes about such matters, why do you go to outside judges who are not respected by the church? I am saying this to shame you. Isn't there anyone in all the church who is wise enough to decide these arguments? But instead, one Christian sues another—right in front of unbelievers! To have such lawsuits at all is a real defeat for you. Why not just accept the injustice and leave it at that? Why not let yourselves be cheated?" 1 Cor. 6:1-7 Men professing godliness, especially members of the same religious community, ought, in cases of difference about property or character, to settle all their disputes by the mediation of their own brethren—and if either party declines such arbitration, he must be accountable for all the scandal thrown on the Christian profession by the legal measures to which the other may find it necessary to resort for the protection of his rights. In this case the guilt of infringing the apostolic regulation lies on him who refuses to accede to this Scriptural method of settling the differences that may arise among those who profess to be the disciples of Christ. Whatever award is made, in the case of private arbitration, both parties should abide by it; nor must the individual against whom the decision is given, feel any ill-will, or cherish any revenge towards his successful competitor. The law of love requires that innumerable minor offenses should be passed over without being noticed—or allowed to disturb our peace of mind. And those which we find it necessary to have explained, require the utmost caution and delicacy. In these cases, love will lead us to the offender, in the spirit of meekness, to ask, not to demand—to solicit in the most gentle manner—an explanation of the injurious treatment. In a great majority of cases, this line of conduct would stifle the animosity while it is yet a spark. If, on the contrary, we permit ourselves to take offense, and have our feelings wounded, or our anger roused; if, instead of mildly and affectionately expostulating, and seeking reconciliation, we brood over the injury, and retire in disgust, to indulge in sullenness, or to watch for an opportunity of revenge—this is being "easily provoked," and the very opposite of "suffering long."

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Keeping the Heart (John Flavel, 1630-1691)

Proverbs 4:23 “Keep thy heart with all diligence; for out of it are the issues of life.”  The next season which requires more than commons diligence to keep the heart—is when we receive injuries and abuses from men. Such is the depravity and corruption of man, that one is become as a wolf or a tiger to another. And as men are naturally cruel and oppressive one to another, so the wicked conspire to abuse and wrong the people of God. "The wicked devours the man who is more righteous than he." Now when we are thus abused and wronged, it is hard to keep the heart from revengeful motions; to make it meekly and quietly commit the cause to Him that judges righteously; to prevent the exercise of any sinful affection. The spirit that is in us lusts to revenge; but it must not be so. We have choice helps in the Gospel to keep our hearts from sinful motions against our enemies, and to sweeten our embittered spirits. Do you ask how a Christian may keep his heart from revengeful motions under the greatest injuries and abuses from men? I reply—When you find your heart begin to be inflamed by revengeful feelings, immediately reflect on the following things: 1. Urge upon your heart the severe prohibitions of revenge contained in the Word of God. However gratifying to your corrupt propensities revenge may be, remember that it is forbidden. Hear the word of God: "Say not, I will recompense evil." Say not, I will do so to him as he has done to me. "Do not take revenge, my friends, but leave room for God's wrath, for it is written—It is mine to avenge; I will repay, says the Lord. On the contrary—If your enemy is hungry, feed him; if he is thirsty, give him something to drink. Do not be overcome by evil, but overcome evil with good." It was an argument urged by the Christians to prove their religion to be supernatural and pure—that it forbids revenge, which is so agreeable to nature. Awe your heart, then, with the authority of God in the Scriptures; and when carnal reason says, 'My enemy deserves to be hated!' Let conscience reply, 'But does God deserve to be disobeyed?' 'Thus and thus has he done, and so has he wronged me.' 'But what has God done that I should wrong him? If my enemy dares boldly to break my peace, shall I be so wicked as to break God's precept? If he fears not to wrong me, shall not I fear to wrong God?' Thus let the fear of God restrain and calm your feelings. 2. Set before your eyes the most eminent patterns of meekness and forgiveness, that you may feel the force of their example. This is the way to cut off the common pleas of flesh and blood for revenge, as thus, 'No man would bear such an affront!' Yes—others have borne as bad, and worse ones! 'But I shall be reckoned a coward, a fool, if I pass this by!' That is no concern to you, so long as you follow the examples of the wisest and holiest of men. Never did anyone suffer more or greater abuses from men than Jesus did, nor did anyone ever endure insult and reproach and every kind of abuse in a more peaceful and forgiving manner. When he was reviled—he reviled not again; when he suffered—he threatened not; when his murderers crucified him—he asked the Father to forgive them. Herein he has set us an example, that we should follow his steps. Thus his apostles imitated him: "When we are cursed—we bless; when we are persecuted—we endure it; when we are slandered—we answer kindly. Up to this moment we have become the scum of the earth, the refuse of the world." I have often heard it reported of the holy Mr. Dod, that when a man, enraged at his searching, convincing doctrine, assaulted him, smote him on the face and dashed out two of his teeth; that meek servant of Christ spit out the teeth and blood into his hand, and said, "See here, you have knocked out two of my teeth, and that without any just provocation; but on condition that I might do your soul good, I would give you permission to knock out all the rest." Here was exemplified the excellency of the Christian spirit. Strive then for this spirit, which constitutes the true excellence of Christians. Do what others cannot do, keep this spirit in exercise, and you will preserve peace in your own soul and gain the victory over your enemies. 2. Consider the character of the person who has wronged you. He is either a godly man or a wicked man. If he is a godly man, there is light and tenderness in his conscience, which sooner or later will bring him to a sense of the evil of what he has done. If he is a godly man, Christ has forgiven him greater injuries than he has done to you; and why should not you forgive him? Will Christ not upbraid him for any of his wrongs—but frankly forgive them all; and will you take him by the throat for some petty abuse which he has done to you? 3. But if a wicked man has injured or insulted you, truly you have more reason to exercise pity than revenge toward him. He is in a deluded and miserable state; a slave to sin and an enemy to righteousness. If he should ever repent, he will be ready to make you reparation; if he continues impenitent, there is a day coming when he will be punished to the extent of his deserts. You need not study revenge, God will execute vengeance upon him. 4. Remember that by revenge you can only gratify a sinful passion, which by forgiveness you might conquer. Suppose that by revenge you might destroy one enemy; yet, by exercising the Christian's temper you might conquer three enemies at once—your own lust, Satan's temptation, and your enemy's heart. If by revenge you should overcome your enemy, the victory would be unhappy and inglorious, for in gaining it you would be overcome by your own corruption; but by exercising a meek and forgiving temper, you will always come off with honor and success. It must be a very vile person indeed, upon which meekness and forgiveness will not operate. That must be a flinty heart, which this fire will not melt. Thus David gained such a victory over Saul his persecutor, that "Saul lifted up his voice and wept, and he said to David, You are more righteous than I." 5. Seriously propose this question to your own heart: 'Have I got any good to my soul—by means of the wrongs and injuries which I have received?' If they have done you no good, turn your revenge upon yourself. You have reason to be filled with shame and sorrow that you should have a heart which can deduce no good from such troubles; that your temper should be so unlike that of Christ. The patience and meekness of other Christians, have turned all the injuries offered to them to a good account! Their souls have been animated to praise God, when they have been loaded with reproaches from the world. "I thank my God." said Jerome, "that I am worthy to be hated of the world." But if you have derived any benefit from the reproaches and wrongs which you have received, if they have put you upon examining your own heart, if they have made you more careful how you conduct your life, if they have convinced you of the value of a sanctified temper—will you not forgive them? Will you not forgive one who has been instrumental of so much good to you? What though he meant it for evil? If through the Divine blessing your happiness has been promoted by what he has done—why should you even have a hard thought of him? 6. Consider by whom all your troubles are ordered. This will be of great use to keep your heart from revenge; this will quickly calm and sweeten your temper. When Shimei railed at David and cursed him, the spirit of that godly man was not at all poisoned by revenge; for when Abishai offered him, if he pleased, the head of Shimei; the king said, "Let him curse, because the Lord has said unto him, Curse David: who shall then say, Why have you done so?" It may be that God uses him as his rod to chastise me, because by my sin I gave the enemies of God occasion to blaspheme; and shall I be angry with the instrument? How irrational were that! Thus Job was quieted; he did not rail and meditate revenge upon the Chaldeans and Sabeans—but regarded God as the orderer of his troubles, and said, "The Lord has taken away, blessed be his name." 7. Consider how you are daily and hourly wronging God—and you will not be so easily inflamed with revenge against those who have wronged you. You are constantly affronting God—yet he does not take vengeance on you—but bears with you and forgives; and will you rise up and avenge yourself upon others? Reflect on this cutting rebuke: "O you wicked and slothful servant! I forgave you all that debt because you asked me; should you not also have compassion on your fellow-servant, even as I had pity on you?" None should be so filled with forbearance and mercy to such as wrong them—as those who have experienced the riches of mercy themselves! The mercy of God to us—should melt our hearts into mercy toward others. It is impossible that we should be cruel to others—unless we forget how kind and compassionate God has been to us. And if kindness cannot prevail in us, methinks fear should, "But if you do not forgive men their sins, your Father will not forgive your sins." 8. Let the consideration that the day of the Lord draws near, restrain you from anticipating it by acts of revenge. Why are you so hasty? Is not the Lord at hand to avenge all his abused servants? "Be patient, then, brothers, until the Lord's coming. You too, be patient and stand firm, because the Lord's coming is near. Don't grumble against each other, brothers, or you will be judged. The Judge is standing at the door!" Vengeance belongs unto God, and will you wrong yourself so much as to assume his work?

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Denying Self and Following Christ (Martyn Lloyd-Jones, 1899-1981)

Matthew 5:38-42 

38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:

39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.

41 And whosoever shall compel thee to go a mile, go with him twain.

42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

We have already studied these verses twice. First, we looked at them in general, reminding ourselves of certain principles which govern the interpretation. Then we considered the statements one by one in detail, and saw that our Lord's concern is that we should be set free from all desire for personal revenge. There is nothing which is so tragic as the way in which many people, when they come to this paragraph, become so immersed in details, and are so ready to argue about the rightness or wrongness of doing this or that, that they completely lose sight of the great principle here expressed, which is the Christian's attitude towards himself.

These illustrations are used by our Lord simply to bring out His teaching concerning that great central principle. 'You', He says in effect, 'must have a right view of yourselves. Your troubles arise because you tend to go wrong at that particular point.' In other words, our Lord's primary concern here is with what we are, rather than with what we do. What we do is important, because it is indicative of what we are. He illustrates that here, and says: 'If you are what you claim to be, this is how you will behave.'

So we must concentrate not so much upon the action as upon the spirit that leads to the action. That is why, let us repeat it again, it is so essential that we should take the teaching of the Sermon on the Mount in the order in which it is given. We have no right to consider these particular injunctions unless we have already grasped, and mastered, and have submitted ourselves to, the teaching of the Beatitudes.

In this paragraph we have our attitude towards ourselves presented in a negative manner; in the paragraph that follows it is presented positively. There our Lord goes on to say: 'You have heard that it has been said, You shall love your neighbor, and hate your enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.' But here we are concerned with the negative, and this teaching is of such central importance in the New Testament that we must consider it once more.

We have already found more than once that the Sermon on the Mount is full of doctrine. There is nothing quite so pathetic as the way in which people used to say some thirty or forty years ago (and some still say it) that the only part of the New Testamerit they really believed in and liked was the Sermon on the Mount, and that because it contained no theology or doctrine. It was practical, they said; just an ethical manifesto, which contained no doctrine or dogma. There is nothing quite so sad as that, because this Sermon on the Mount is full of doctrine. We have it here in this paragraph. The important thing is not so much that I turn the other cheek, as that I should be in a state in which I am ready to do so. The doctrine involves my whole view of myself.

No man can practice what our Lord illustrates here unless he has finished with himself, with his right to himself, his right to determine what he shall do, and especially must he finish with what we commonly call the 'rights of the self'. In other words we must not be concerned about ourselves at all. The whole trouble in life, as we have seen, is ultimately this concern about SELF, and what our Lord is inculcating here is that it is something of which we must rid ourselves entirely. We must rid ourselves of this constant tendency to be watching the interests of self, to be always on the look-out for insults or attacks or injuries, always in this defensive attitude. That is the kind of thing He has in mind.

All that must disappear, and that of course means that we must cease to be so sensitive about self. This morbid sensitiveness, this whole condition in which self is 'on edge' and so delicately and sensitively poised and balanced that the slightest disturbance can upset its equilibrium, must be got rid of. The condition which our Lord is here describing is one in which a man simply cannot be hurt. Perhaps that is the most radical form in which one can put that statement. I reminded you in the last chapter of what the apostle Paul says about himself in I Corinthians 4:3. He writes: 'With me it is a very small thing that I should be judged of you, or of man's judgment: yes, I judge not mine own self.' He has committed the whole question of his judgment to God, and thus he has entered into a state and condition in which he just cannot be hurt. That is the ideal at which we should be aiming — this indifference to self and its interests.

A statement which the great George Muller once made about himself seems to illustrate this very clearly. He writes like this: 'There was a day when I died, utterly died, died to George Muller and his opinions, preferences, tastes and will; died to the world, its approval or censure; died to the approval or blame of even my brethren and friends; and since then I have studied only to show myself approved unto God.' That is a statement to be pondered deeply. I cannot imagine a more perfect or adequate summary of our Lord's teaching in this paragraph than that. Muller was enabled to die to the world and its approval or censure, to die even to the approval or censure of his friends and most intimate companions. And we should notice the order in which he put it. First, it was the approval or censure of the world; then the approval or censure of his intimates and friends. But he said he had succeeded in doing both, and the secret of it, according to Muller, was that he had died to himself — to George Muller.

There is no doubt that there is a very definite sequence in this matter. The furthest removed is the world, then come his friends and associates. But the most difficult thing is for a man to die to himself, to his own approval or censure of himself. There are many great artists who treat with disdain the opinion of the world. The world does not approve of their work? 'So much the worse for the world', says the great artist. 'Men are so ignorant they do not understand.' You can become immune to the opinion of the mass and the mob, to the world. But then there is the approval or censure of those who are near and dear to you, those who are intimately associated with you. You value their opinion more highly, and you are therefore more sensitive to it.

But the Christian must reach the stage in which he surmounts even that and realizes that he must not be controlled by it. And then he goes on to the last, the ultimate stage which concerns what a man thinks of himself — his own assessment, his own approval of himself and his own judgment of himself'.

You will find, in many a biography, stories of men who have delivered themselves from sensitivity to the world and to intimates, but who have found that it means a terrible battle, an almost impossible fight not to be concerned about one's self, and one's own judgment of one's self. And as long as we are concerned about that we are not really safe even from the other two. So the key to it all, as George Muller reminds us, is that we must die to ourselves. George Muller had died to himself, to his opinion, his preferences, his likes and dislikes, his tastes, his will. His one concern, his one idea, was to be approved unto God.

Now that is our Lord's teaching here, that the Christian is to get into such a state and condition that he can say that.

The next point is obviously that only the Christian can do this. That is where we find doctrine in this paragraph. No man can possibly attain to this except a Christian. It is the very opposite and antithesis of what is true of the natural man. It is difficult to imagine anything further removed from what the world generally describes as a gentleman. A gentleman, according to the world, is one who fights for his honor and his name. Although he no longer challenges to a duel the moment he is insulted because it is prohibited by law, this is what he would do if he could. That is the world's idea of a gentleman and of honour; and it always means self-defense. It applies not only to man individually but to his country and to everything that belongs to him. It is surely true to say that the world despises a man who does not do that, and it admires the aggressive kind of person, the person who asserts himself and is always most ready to defend himself and his so-called honor.

We say, therefore, plainly and without apology, that no man can implement this teaching who is not a Christian. A man must be born again and be a new creature before he can live like this. No man can die to himself except the man who can say, 'I live; yet not I, but Christ lives in me.' It is the doctrine of the rebirth. In other words our Lord says: 'You have to live like that, but you can do so only when you have received the Holy Spirit and there is a new life in you. You have to become utterly different; you have to become entirely changed; you have to become a new being.'

The world dislikes this teaching and would have us believe that in various ways man can approximate to it unaided. We used to hear a great deal about the 'word of a sportsman', about being 'a sport' and so on. We do not hear quite so much about that these days, for the obvious reason that we have found men who are famous as 'sportsmen' and who, when they are playing games, are full of a sense of honor and ready to stand aside and not consider themselves, figuring in Divorce Court cases, and displaying there a complete lack of honor, even a lack of ordinary decency, truthfulness, and the sense of right and fair play. Oh no, by being a 'sportsman' you cannot live like this. This is something utterly removed from the world and its sport even at its very highest and best. It is something that is only possible for one who is regenerate, who has received the Spirit of the Lord Jesus Christ.

Having thus stated the doctrine, we must now ask a practical question. How am I to live like that? Someone may say: 'You have confronted us with teaching; but I find it difficult, I tend to fail in practice. How can one live that kind of life?'

Let us, first of all, approach the matter on a purely practical level. The first thing we must do is to face this whole problem of SELF in an honest manner. We must cease to make excuses, cease trying to evade and circumvent it. It is to be faced honestly and squarely. We must hold all this teaching before us and examine ourselves in the light of it. But it is not enough that we should do that in general only; we must do it in particular also.

Whenever I notice in myself a reaction of self-defense, or a sense of annoyance or a grievance, or a feeling that I have been hurt and wronged and am suffering an injustice — the moment I feel this defensive mechanism coming into play, I must just quietly face myself and ask the following questions. 'Why exactly does this thing upset me? Why am I grieved by it? What is my real concern at this point? Am I really concerned for some general principle of justice and righteousness? Am I really moved and disturbed because I have some true cause at heart or, let me face it honestly, is it just myself? Is it just this horrible, foul self-centeredness and self-concern, this morbid condition into which I have got? Is it nothing but an unhealthy and unpleasant pride?'

Such self-examination is essential if we are to conquer in this matter. We all know this by experience. How easy it is to explain it in some other way. We must listen to the voice that speaks within us, and if it says: 'Now you know perfectly well it is just yourself, that horrid pride, that concern about yourself and your reputation and your own greatness' — if it is that, we must admit and confess it. It will be extremely painful, of course; and yet, if we want to rise to our Lord's teaching, we have to pass through such a process. It is the denial of self.

Another thing on the practical level which is of the very greatest importance is to realize the extent to which SELF controls your life. Have you ever tried doing that?

Examine yourself and your life, your ordinary work, the things you do, the contacts you have to make with people. Reflect for a moment upon the extent to which self comes into all that. It is an amazing and terrible discovery to note the extent to which self-interest and self-concern are involved, even in the preaching of the gospel. It is a horrible discovery! We are concerned about preaching well. Why? For the glory of God — or for our own glory? All the things we do and say, the impression we make even when we meet people casually — what are we really concerned about? If you analyze the whole of your life, not only your actions and conduct, but your dress, your appearance, everything — it will amaze you to discover the extent to which this unhealthy attitude towards self comes in.

But let us go one step further. I wonder whether we have ever realized the extent to which the misery and the unhappiness and the failure and the trouble in our lives — is due to one thing only, namely self! Go back across last week, consider in your mind and recall to your conscience the moments or the periods of unhappiness and strain, your irritability, your bad temper, the things you have said and done of which you are now ashamed, the things that have really disturbed you and put you off your balance. Look at them one by one, and it will be surprising to discover how almost every one of them will come back to this question of self, this self-sensitivity, this watching of self.

There is no question about it. Self is the main cause of unhappiness in life. 'Ah!', you say, 'but it is not my fault; it is what somebody else has done.' All right; analyze yourself and the other person, and you will find the other person probably acted as he did because of self — and you are really feeling it for the same reason. If only you had a right attitude towards the other person, as our Lord goes on to teach in the next paragraph, you would be sorry for him and would be praying for him. So ultimately it is you who are to blame. Now it is a very good thing on the practical level just to look at it honestly and squarely. Most of the unhappiness and sorrow, and most of our troubles in life and in experience, arise from this ultimate origin and source, this self!

Let us come to a higher level, however, and look at it doctrinally. It is a very good thing to look at self in a doctrinal and theological manner. According to the teaching of Scripture, self was responsible for the fall. But for it, sin would never have entered into the world. The devil was subtle enough to know its power, so he put it in terms of self. He said: 'God is not being fair to you; you have a legitimate grudge and a grievance.' And man agreed, and that was the whole cause of the fall. There would be no need of International Conferences to try to solve the problems of the nations at the present time — if it were not for the fall. And the whole trouble is just self and self-assertion. That is self regarded doctrinally.

But self always means defiance of God; it always means that I put myself on the throne instead of God, and therefore it is always something that separates me from Him.

All moments of unhappiness in life are ultimately due to this separation. A person who is in real communion with God and with the Lord Jesus Christ is happy. It does not matter whether he is in a dungeon, or whether he has his feet fast in the stocks, or whether he is burning at the stake; he is still happy if he is in communion with God. Is not that the experience of the saints down the centuries? So the ultimate cause of any misery or lack of joy — is separation from God; and the one cause of separation from Him is self. Whenever we are unhappy it means that in some way or other we are looking at ourselves and thinking about ourselves, instead of communing with God.

Man, according to the Scriptures, was meant to live entirely to the glory of God. He was meant to love the Lord God with all his heart, with all his soul, with all his mind and with all his strength. The whole of man was meant to glorify God. Therefore, any desire to glorify self or safeguard the interests of self is of necessity a sin, because I am looking at myself instead of looking at God and seeking His honor and glory. And it is that very thing in man which God has condemned. It is that which is under the curse of God and the wrath of God.

And as I understand the teaching of the Scriptures, holiness eventually means this — deliverance from this self-centered life. Holiness, in other words, must not be thought of primarily in terms of actions, but in terms of an attitude towards self. It does not mean essentially that I do not do certain things — and try to do others. There are people who never do certain things that are regarded as sinful — but they are full of pride of self. So we must look at it in terms of self and our relationship to ourselves, and we must realize again that the essence of holiness is that we should be able to say with George Muller that we have died, died completely, to this self that has caused so much ruin in our lives and experience.

Now, lastly, let us come to the highest level and look at the problem of self in the light of Christ. Why did the Lord Jesus Christ the Son of God ever come into this world? He came ultimately in order to deliver mankind from self. We see this selfless life so perfectly in Him. Look at His coming from the glory of Heaven to the stable in Bethlehem. Why did He come? There is only one answer to that question. He did not consider Himself. That is the essence of the statement that Paul makes in Philippians 2. He was eternally the Son of God and was 'equal with God' from eternity, but He did not consider that; He did not hold on to that and to His right to the manifestation of that glory. He humbled Himself and denied Himself. There would never have been the incarnation had it not been that the Son of God put self, as it were, aside.

Then look at His selfless life here upon earth. He often said that the words He spoke He did not speak of Himself, and the actions He performed He said 'are not mine; they have been given to me of the Father'. That is how I understand Paul's teaching of the self-humiliation of the cross. It means that, coming in the likeness of man, He deliberately made Himself dependent upon God; He did not consider Himself at all. He said: 'I have come to do your will, O God,' and He was wholly dependent upon God for everything, for the words He spoke and for everything He did. The very Son of God humbled Himself to that extent. He did not live for Himself or by Himself in any measure. And the apostle's argument is, 'Let this mind be in you, which was also in Christ Jesus.'

We see it supremely of course in His death upon the cross. He was innocent and guiltless, He had never sinned or done anyone any harm, yet 'when he was reviled — he reviled not again; when he suffered — he threatened not; but committed himself to him that judges righteously' (1 Peter 2:23). That is it. The cross of Christ is the supreme illustration, and the argument of the New Testament is this, that if we say we believe in the Lord Jesus Christ and believe that He has died for our sins, it means that our greatest desire should be to die to self.

That is the final purpose of His dying, not merely that we might be forgiven, or that we might be saved from Hell. Rather it was that a new people might be formed, a new humanity, a new creation, and that a new kingdom be set up, consisting of people like Himself. He is 'the firstborn among many brethren', He is the pattern. God has made us, says Paul to the Ephesians: 'We are his workmanship, created in Christ Jesus.' We are 'to be conformed to the image of his Son'. That is the language of Scripture. So that we may say that the reason for His death on the cross is that you and I might be saved and separated from that life of self. We believe 'that if one died for all — then were all dead.' Why? For this reason, says Paul: 'that those who live should not henceforth live unto themselves, but unto him which died for them, and rose again.' That is the life to which we are called. Not the life of self-defense or self-sensitivity, but such a life that, even if we are insulted — we do not retaliate; if we receive a blow on the right cheek — we are ready to turn the other also; if a man sues us at the law and takes away our coat — we are ready to give our cloak also; if we are compelled to go a mile — we go two; if a man comes and asks something of me I do not say, 'This is mine!' I say rather, 'If this man is in need and I can help him, I will'. I have finished with self, I have died to myself, and my one concern now is the glory of God.

That is the life to which the Lord Jesus Christ calls us and He died in order that you and I might live it. Thank God the gospel also goes on to tell us that He rose again and that He has sent into the Church, and into every one who believes on Him, the Holy Spirit with all His renovating and energizing power. If we are trying to live this kind of life in and of ourselves, we are doomed before we start. But with the blessed promise and offer of the Spirit of God to come and dwell in us and work in us, there is hope for us. God has made this life possible. If George Muller could die to George Muller, why should not every one of us who is a Christian die in the same way to that self that is so sinful, that leads to so much misery and wretchedness and unhappiness, and which finally is such a denial of the blessed work of the Son of God upon the cross on Calvary's hill.

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Eternal Security (A.W. Pink, 1886-1952) Part 4

CHAPTER - ITS OPPOSITION 
It has been shown at length in earlier sections that the concept of a total and final apostasy of a regenerated soul is not according to Truth. To postulate the eternal destruction of one to whom Divine grace has been savingly communicated to the soul is contrary to the whole tenor of the Covenant of redemption, to the attributes of God engaged in it, to the design and work of the Redeemer in it, to the Spirit’s mission and His abiding with God’s children “forever” ( John 14:16). One who is indwelt by the Triune God shall not and cannot so fall from holiness and serve sin as to give himself wholly to its behests ( authoritative commands ). One who has been delivered from the power of darkness and translated into the kingdom of God’s dear Son shall never again become the willing subject of Satan. One who has been made the recipient of a supernatural experience of the Truth shall never be fatally deceived by the Devil’s lies. True, his will is mutable, but God’s promise is unchangeable; his own strength is feeble, but God’s power is invincible, his prayers are weak, but Christ’s intercession is prevalent.
Yet in all ages this doctrine of the final perseverance of the saints has been opposed and denied. Satan himself believed in the apostasy of Job and had the effrontery to avow it unto Jehovah ( Job 1:8-11). We need not be surprised then to find that the supreme imposture of the religious realm repudiates most vehemently this precious truth and pronounces accursed all who hold it. The merit-mongers of Rome are inveterately opposed to everything which exalts free grace. Moreover, they who so hotly deny unconditional election, particular redemption, and effectual calling, must, in order to be consistent, deny the eternal security of the Christian. Since Papists are such rabid sticklers for the “free will” of fallen man, logically, they must deny the indefectibility of all who are in Christ. If I have by an act of my own volition brought myself into a state of grace, then it clearly follows that I am capable of forsaking the same. If the “free will” of the sinner first inclines him to exercise repentance and faith, then obviously he may relapse into a state of confirmed impenitence and unbelief.
But Rome has by no means stood alone in antagonizing this blessed article of the Father. Others who differ widely from her in many other respects have made common cause with her in this. Considerable sections of “Protestantism,” whole denominations which claim to take the Word of God for their sole Rule of faith and practice, have also strenuously and bitterly fought against those who maintained this truth. These are what are known as Arminians, for James Arminius or Van Harmin, a Dutchman of the sixteenth century, was the first man of any prominence in orthodox circles who opposed the theology taught by John Calvin—opposed it covertly and slyly and contrary to the most solemn and particular promise and pledge which he gave to the Classis (church governing bodies ) before he was installed as professor of divinity at Leyden in 1602. Since then, for the purpose of theological classification, non-Calvinists and and-Calvinists have been termed “Arminians.” The one man who did more than any other to popularize and spread Arminianism in the English-speaking world was John Wesley.
We shall now make it our business to examine the attacks which Arminians have made upon this truth of the final perseverance of the saints and the leading arguments they employ to prejudice and overturn it. But let us say at the outset, it is not because we entertain any hope of delivering such people from their errors that we are now writing, still less that we are prepared to enter the lists against them. No, it is useless to argue with those whose hearts are set against the Truth: convince a man against his will and he is of the same opinion still. Moreover God’s eternal Truth is infinitely too sacred to be made the matter of carnal debate and wrangling.
Rather is it our design to help those of God’s people who have been harassed by the dogs who yapped at their heels and show that their bark is worse than their bite. We write now with the object of delivering the “babes” from being “corrupted from the simplicity that is in Christ” ( 2 Corinthians 11:3). 1. By misrepresenting and misstating the truth for which we contend. It is a favorite device of Arminians to set up a “man of straw” and because he is incapable of withstanding their assaults, pretend they have overthrown the Calvinistic tenet itself. To caricature a doctrine and then hold up that caricature to ridicule, to falsify a doctrine and then denounce that falsification as a thing of evil, is tantamount to acknowledging that they are unable to overthrow the doctrine as it is held and presented by its friends.
Yet this is the very practice of which Arminian dialecticians are guilty.
They select a single part of our doctrine and then take it up as though it were the whole. They sever the means from the end and claim we teach that the end will be reached irrespective of the means. They ignore the safeguards by which God has hedged around this part of His Truth, and which His true servants have ever maintained, and then affirm that such a doctrine is injurious, dangerous, inimical to the promotion of practical godliness. In plain language, they seek to terrify the simple by a bogey of their own manufacture.
That we have not brought an unjust and unfair charge against Arminians will appear from the following citation. “The common doctrine that perseverance requireth and commandeth all saints or believers to be fully persuaded, and this with the greatest and most indubitable certainty of faith, that there is an absolute and utter impossibility either of a total or a final defection of their faith: that though they shall fall into ten thousand enormities and most abominable sins and lie wallowing in them like a swine in the mire, yet they should remain all the while in an estate of grace, and that God will by a strong hand of irresistible grace bring them off from their sins by repentance before they die.” Those were the words of one of the most influential of English Arminians in the palmy days of the Puritans, issuing from the pen of one, John Goodwin, a nephew of the pious and eminent expositor, Thomas Goodwin. In the light of what we have written in previous sections of this series few of our readers should have much difficulty in perceiving the sophistry of this miserable shift.
No well-instructed scribe of Christ ever set forth the doctrine of the saints perseverance in any such distorted manner and extravagant terms as the above, yet such is a fair sample of the devices employed by Arminians when engaged in assailing this truth: they detach a single element of it and then render repugnant their one-sided misrepresentation of the whole. The perseverance which we contend for, and which the operations of Divine grace effectually provide for and secure, is a perseverance of faith and holiness,—a continuing steadfast in believing and in bringing forth all the fruits of righteousness. Whereas as any one can see at a glance, the travesty presented in the above quotation is a preservation in spite of and in the midst of perseverance in abominable sins and lie wallowing in them like a swine in the mire (i.e. quite at home in such filth and content therewith), and yet they shall remain all the while in an estate of grace” is a palpable contradiction of terms, for an “estate of grace” is one of subjection and obedience to God.
Again, Goodwin makes out the Calvinist to say in God’s name, “You that truly believe in My Son, and have been made partakers of the Holy Spirit, and therefore are fully persuaded and assured from My will and command given unto you in that behalf, yea, according to the infallible Word of Truth you have from Me, that you cannot possibly, no, not by the most horrid sins and abominable practices, that you shall or can commit, fall away either totally or finally from your faith; for in the midst of your foulest actings and courses, there remains a seed in you which is sufficient to make you true believers, and to preserve you from falling away finally, that it is impossible you should die in your sins; you that know and are assured that I will by an irresistible handwork perseverance in you, and consequently that you are out of all danger of condemnation, and that heaven and salvation belong unto you, and are as good as yours already, so that nothing but giving of thanks appertains to you.”
The incongruity of such a fiction should at once be apparent. First, all true saints do not have a firm and comfortable assurance of their perseverance: many of them are frequently beset by doubts and fears. Second, it is by means of God’s promises and precepts, exhortations and threatenings, that they are stirred up to the use of those things by which perseverance is wrought and assurance is obtained. Third, no rightly-taught saint ever expected his perseverance or the least assurance of it under such a foul supposition as falling into and continuing in horrid sins and abominable practices.” Fourth, the promises of eternal security are made to those in whose mind God writes His laws and in whose hearts He places His holy fear, so that they shall not depart from Him: they are made to those who “hear” the voice of the good Shepherd and who “follow” the example He has left them. Fifth, so far from “nothing but giving of thanks” appertaining to them, they are bidden to work out their own salvation with fear and trembling, to run with patience the race set before them, to make their calling and election sure by adding to their graces and bringing forth the fruits of righteousness.
Let us say once more, and it cannot be insisted upon too frequently and emphatically in this degenerate age, that the perseverance of saints which is depicted in Holy Writ is not a simple continuance of Christians on this earth for a number of years after regeneration and faith have been wrought in them, and then their being admitted as a matter of course to Heaven, without any regard to their moral history in the intervening period. No, though that may be how incompetent novices have portrayed it, and how Antinomians have perverted it, yet such a concept is as far removed from the reality as darkness is from light. The perseverance of the saints is a steady pressing forward in the course on which they entered at conversion—an enduring unto the end in the exercise of faith and in the practice of holiness. The perseverance of the saints consists in a continuing to deny self, to mortify the lusts of the flesh, to resist the Devil, to fight the good fight of faith; and though they suffer many falls by the way, and receive numerous wounds from their foes, yet, if “faint,”they “hold on their way.” 2. By insisting that this doctrine encourages loose living. We have heard numbers of Arminians declare “If I were absolutely sure that Heaven would be my everlasting portion; then I would drop all religion and take my fill of the world,” to which we replied, Perhaps you would, but the regenerate feel quite different: they find their delight in One who is infinitely preferable to all that can be found in this perishing world. Yet Arminians never tire of saying that this article of the non-apostasy of the saints is a vicious and dangerous one, affording great encouragement unto those who believe themselves to be Christians to indulge themselves in iniquities, such as Lot, David, Solomon and Peter committed. It is granted that those who commit such sins and die without repentance for them and faith in the blood of the Lamb have no inheritance in the kingdom of God and Christ. It is also a fact that God visited the transgressions of those men with His rod and recovered them from their falls. Nor are such instances recorded in the Word to encourage us in sin, but rather to caution us against and make us distrustful of ourselves.
Such a gross view as is propounded in the above objection loses sight entirely of the nature of regeneration, tacitly denying that the new birth is a miracle of grace, effecting a radical change within, renewing the faculties of the soul, giving an entirely different bent to a person’s inclinations. To talk of a child of God falling in love again with sin is tantamount to suggesting that there is no real difference between one who has passed from death unto life, who has had the principle of holiness communicated to him, who is indwelt by the Spirit of God, and those who are unregenerate. That one who has been merely intellectually impressed and emotionally stirred to temporarily reform his outward conduct may indeed return to his former manner of life, is readily conceded; but that one who has experienced a supernatural work of grace within, who has been made “a new creature in Christ Jesus,” can or will lose all relish for spiritual things and become satisfied with the husks which the swine feed on, we emphatically deny. 3. By asserting our doctrine deprives God’s people of the sharpest bit which He has given for curtailing the flesh in them. It is affirmed by many Arminians that the most effectual means for restraining their evil inclinations, alike in the regenerate and the unregenerate, is the fear of the everlasting burnings, and from this premise they draw the conclusion that when a person is definitely assured he has been once and for all delivered from the wrath to come, the strongest deterrent against carnality and lasciviousness has been taken from him. There would be considerable force in this objection if God had not communicated to His children that which operates in them more mightily and effectually than the dread of punishment, and since He has, then the argument has little point or weight to it. Whatever influence the fear of Hell exerts in curtailing the lusts of the flesh, certain it is that the righteous are withheld from a life of sin by far more potent considerations. Faith purifieth the heart ( Acts 15:9), faith overcometh the world ( 1 John 5:4), but Scripture nowhere ascribes such virtues to a dread of the Lake of fire. An unruly horse needs to be held in by a bridle, but one that is well broken in is better managed by a gentler hand than a biting bit.
The case of the saint would certainly be a perilous one if there was no stronger restraint upon his lusts than the fear of Hell: how far does such fear restrain the ungodly! As the nature of a cause determines the nature of its effects, and as a man’s conduct will be determined by the most powerful principle governing him, so a slavish fear can produce only slavish observance, and surely God requires something better than that from His people. Such service as the fear of Hell produces will be weak and wavering, for nothing more unsettles the mind and enervates the soul than alarms and horrors. Nabal’s heart “died within” him for fear ( 1 Samuel 25:37), and the soldiers that kept the sepulcher “became as dead men” for fear ( Matthew 28:4): thus any obedience from thence can only be a dead obedience. Moreover, it will be fickle and fleeting at the best:
Pharaoh relaxed his persecution of the Hebrews when no longer tormented by God’s plagues, and even gave them permission to leave Egypt; but soon after he repented of his leniency, chiding himself for it, and pursued them with murder in his heart ( Exodus 14:5). Those hypocrites whom “fearfulness” surprised, remained hypocrites still ( Isaiah 33:14).
It is true that believers are bidden to “fear Him which is able to destroy both body and soul in Hell” ( Matthew 10:28), yet it should be pointed out that there is a vast difference between fearing God and dreading eternal punishment: in the parallel and fuller passage Christ added, “yea, I say unto you, fear Him” ( Luke 12:5)—not fear Hell! One of the covenant promises which God has made concerning His elect is, “I will put My fear in their hearts, that they shall not depart from Me” ( Jeremiah 32:40), and that is a filial fear, a respect for His authority, an awesome veneration of His majesty; whereas the fear of the unregenerate is a servile, anxious and tormenting one. The holy fear of the righteous causes them to be vigilant and watchful against those ways which lead to destruction, but the fear of the wicked is occupied only with the destruction itself: the one is concerned about the evils which occasion God’s wrath, the other is confined to the effects of His wrath. But the exercise of faith and the operations of filial fear are not the only principles which regulate the saint: the love of Christ constrains him, gratitude unto God for His wondrous grace has a powerful effect upon his conduct. 4. By declaring it neutralizes the force of exhortations. The argument used by Arminians on this point may be fairly stated thus: if it be absolutely certain that all regenerated souls will reach Heaven then there can be no real need to bid them tread the path that leads thither, that in such case it is meaningless to urge them to run with patience the race set before them; but since God has uttered such calls to His people, then it follows that their final perseverance is by no means sure, the less so seeing that failure to heed those calls is threatened with eternal death. It is insisted upon that exhortations to effort, watchfulness, diligence etc., clearly imply the contingency of the believer’s salvation, that all such calls to the discharge of these duties signify that security is conditional upon his own fidelity, upon the response which he makes unto these demands of God upon him.
It should be a sufficient reply to point out that if this objection were really valid then no Christian could have any firm persuasion of his everlasting bliss so long as he was left upon earth: hence the inference drawn by Arminians from the exhortations must be an erroneous one.
What strange logic is this: because I am persuaded that God loves me with an unchanging and unquenchable love therefore I feel free to trample upon His revealed will, and have no concern whether my conduct pleases or displeases Him. Because I am assured that Christ, at the cost of unparalleled shame and suffering, purchased for me eternal redemption, an inalienable inheritance, therefore I am encouraged to forsake instead of to follow Him, vilify rather than glorify Him. That might be the theology of devils, and those they possess, but it would be repudiated and abhorred by any one renewed by the Holy Spirit. How preposterous to argue that because a person believes he shall persevere to the end, that he will therefore despise and neglect everything that promotes such perseverance.
Such an argument as the above is tantamount to saying that because God has regenerated a soul He now requires no obedience from him, whereas one of the chief ends for which he is renewed is to capacitate him for obedience, that he may be conformed to the image of His son.
So far from the absolute promises of God concerning the everlasting safety of His people weakening the force of motives to righteousness, they are the very means made use of by the Spirit to stir up the saints, and to encourage them in the practice of righteousness and engage them in the continuance thereof. Most certainly the apostles perceived no inconsistency or incongruity between the Divine promises and the precepts. They did not judge it meaningless to argue from such blessed assurances to the performance of the duties of holiness. One of them said “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” ( 2 Corinthians 7:1).
Those promises were, “I will dwell in them and walk in them, and I will be their God and they shall be My people: I will be a Father unto you and ye shall be My sons and daughters”( 6:16, 18), and on them he based his exhortation. After saying, ye “are kept by the power of God through faith unto salvation”another apostle proceeded to urge, “Wherefore gird up the loins of your mind, be sober and hope to the end... And if ye call on the Father... pass the time of your sojourning here in fear” ( 1 Peter 1:5,13,17) —apparently it never occurred to him that such exhortations had been neutralized or even weakened by the doctrine before advanced. 5. By appealing to cases and examples which, though plausible, are quite inconclusive. In order to prove their contention that a real child of God may so backslide as to lose all relish for spiritual things, renounce his profession and die an infidel, Arminians are fond of referring to alleged illustrations of this very thing. They will point to certain men and women who have come before their own observation, people who were genuinely and deeply convicted of sin, who earnestly sought relief from a burdened conscience, who eventually believed the Gospel, put their faith in the atoning blood of Christ and found rest unto their souls. They will tell of the bright profession made by these people, of the peace and joy which was theirs, of the radical change made in their lives, and how they united with the church, had blessed fellowship with the saints, lifted up their voices in praise and petition at the prayer meetings, were diligent in speaking to their companions of their eternal welfare, how they walked in the paths of righteousness and caused the saints to thank God for such transformed lives. But alas these bright meteors in the religious firmament soon faded out.
It is at this point that the Arminian seeks to make capital out of such cases.
He tells of how, perhaps in a few months, the religious ardor of these “converts” cooled off. He relates how the temptations of the world and lusts of the flesh proved too strong for them, and how like dogs they returned to their vomit. The Arminian then alleges that such cases are actual examples of men and women who have “fallen from grace,” who have apostatized from the faith, and by appealing to such he imagines he has succeeded in overthrowing the doctrine of the final perseverance of the saints. In reality, he has done nothing of the sort. He has merely shown how easily Christians may be mistaken, and thus pointed a warning for us not to be too ready to indulge in wishful thinking and imagining all is gold which glitters. Scripture plainly warns us there is a class whose “goodness is as a morning cloud and as the early dew it goeth away” ( Hosea 6:4).

Christ has told us of those who received the Word with joy, yet had not root in themselves ( Matthew 13:20,21). The foolish virgins carried the lamp of their profession, but they had no oil in their vessels. One may come “near” to the kingdom yet never enter it ( Mark 12:34).
In order to make good his objection the Arminian must do something more than point to those who made a credible profession and afterwards falsified and renounced it: he must prove that a person who is truly regenerated, born from above, made a new creature in Christ, then apostatized and died an apostate. This he cannot possibly do, for none such ever existed or ever will. The fact is that while there are many who, in varying degrees, adopt the Christian religion, there are very few indeed who are ever born of the Spirit, and the only way in which we may identify the latter is by their continuance in holiness. He who does not persevere to the end was never begotten by God. Nor is that statement a begging of the question at issue: it is insisting upon the teaching of Holy Writ. “The righteous also shall hold on his way” ( Job 17:9): observe that it is not “he ought to” nor merely that “he may do so,” but a positive and unqualified “shall.” Therefore any one who fails to “hold on his way,” be he a religious enthusiast, a professing Christian, or zealous church-member, was never “righteous” in the sight of God.
We will labor this point a little further because it is probably the one which has presented more difficulty to our readers than any other. Yet it should not, for when resolved by the Word all is clear as a sunbeam. “I know that whatsoever God doeth, it shall be forever: nothing can be put to it nor anything taken from it: and God doeth it, that men should fear before Him” ( Ecclesiastes 3:14).
This is one of the distinctive marks of the Divine handiwork: its indestructibility, its permanency, and therefore it is by this mark we must test both ourselves and our fellows. “The orthodox doctrine does not affirm the certainty of salvation because we once believed, but certainty of perseverance in holiness if we have truly believed, which perseverance in holiness, therefore, in opposition to all weaknesses and temptations, is the only sure evidence of the genuineness of past experience or of the validity of our confidence as to our future salvation” (A. A. Hodge). “Whosoever liveth and believeth in Me shall never die” ( John 11:26) said Christ, for the life that He gives is an “eternal” one, which the Devil himself cannot destroy (see Job 2:6!). Thus, unless we acknowledge our mistake in concluding the apostates were once regenerate, we give the lie to the Word of God. 6. By asserting that this doctrine makes all warnings and threatenings pointless. Arminians argue that if the believer be eternally secure in Christ he cannot be in any peril, and that to caution him against danger is a meaningless performance. First, let it be said that we have no quarrel with those who insist that most solemn warnings and awful threatenings are addressed immediately to the children of God, nor have we the least accord with those who seek to blunt the point of those warnings and explain away those threatenings: so far from it, in a previous chapter of this book we have shown that God Himself has safeguarded the truth of the final perseverance of His people by these very measures, and have insisted there are very real dangers they must guard against and genuine threatenings they are required to heed. So long as the Christian is left in this world he is beset by deadly dangers, both from within and from without, and it would be the part of madness to ignore and trifle with them. It is faith’s recognition of the same which causes him to cry out “Hold Thou me up, and I shall be safe”( <19B9117> Psalm 119:117).
Yet what we have just admitted above in no way concedes that there is any conflict between the promises and warnings of God: that the one assures of preservation while the other forecasts destruction. For what is it that God has promised unto His people? This: that they “shall not depart from Him” ( Jeremiah 32:40), that they shall “hold on their way” ( Job 17:9), and that to this end He will “work in them both to will and to do of His good pleasure” ( Philippians 2:13), granting unto them all-sufficient grace ( 2 Corinthians 12:9), and supplying all their need ( Philippians 4:19). In perfect accord with these promises are the warnings and threatenings addressed to them, by which God has made known the inseparable connection there is, by His appointment, between a course of evil and the punishment attending the same. Those very threatenings are used by the Spirit to produce in Christians a holy circumspection and caution, so that they are made the means of preventing their apostasy. Those warnings have their proper use, and efficacy in respect of the saints, for they cause them to take heed to their ways, avoid the snares laid for them, and serve to establish their souls in the practice of obedience.
Whether or not we can perceive the consistency between the assurances God has made His people and the grounds He has given them to tremble at His Word, between the comforting promises and the stirring exhortations, between the witnesses to their safety and the warnings of their danger, certain it is that Scripture abounds with the one as much as with the other.
If on the one hand the Christian is warranted in being fully persuaded that “neither principalities nor powers” shall be able to separate him from the love of God in Christ Jesus, and that God shall tread Satan under his feet shortly ( Romans 8:38,39; 16:20): on the other hand, he is bidden to “put on the whole armor of God, that ye may be able to stand against the wiles of the Devil. For we wrestle not against flesh and blood, but against principalities and powers” ( Ephesians 6:12,13), and “Be sober, be vigilant, because your adversary the Devil, as a roaring lion, walketh about seeking whom he may devour ( 1 Peter 5:8).
Yet though the believer is warned “Let him that thinketh he standeth take heed lest he fall,” it is immediately followed by the declaration “but God is faithful, who will not suffer you to be tempted above that ye are able” ( 1 Corinthians 10:13,14).
Then let us beware of being wise in our own conceit and charging the Almighty with folly.
Because the enemies of the Christian are inveterate, subtle, and powerful, and the exercise of his graces inconstant, it is salutary that he should live under a continual remembrance of his weakness, fickleness and danger. He needs to be ever watchful and prayerful lest he enter into temptation, recalling what befell the self-confident Peter. Because indwelling corruption remains a part of himself, while he is left in this scene, it behooves him to keep his heart with all diligence, for he who trusteth in his own heart is a fool ( Proverbs 27:26), unmindful of his best interests.
We are only preserved from presumption while a real sense of our own insufficiency is retained. The consciousness of indwelling sin should cause every child of God to bend the suppliant knee with the utmost frequency, humility and fervor. Let not the Christian mistake the field of battle for a bed of rest. Let him not indulge in a slothful profession or carnal delights, while his implacable foes, the flesh, the world, and the devil are ever seeking to encompass his ruin. Let him heed the warnings of a faithful God and he will prove Him to be an unerring Guide and invincible Guard. 7. By drawing a false inference from the Divine righteousness. Arminians are fond of quoting that “God is no respecter of persons,” from which they argue that His justice requires Him to apportion the same retribution unto sinning Christians as He does unto non-Christians who transgress; and since our doctrine gives no place to the eternal punishment of a saint, it is said we charge God with partiality and injustice. That the Lord “is righteous in all His ways and holy in all His works” ( <19E517> Psalm 145:17) is contended for as earnestly for by us as by our opponents; but what the Arminian denies is maintained by the Calvinist, and that is, the absolute sovereignty of God. That the Most High is obliged to apportion equal punishment to equal faults and equal rewards to equal deservings, cannot be allowed for a moment. Being above all law, the Framer and not the subject of it, God’s will is supreme, and He doeth whatsoever pleaseth Him. If God bestows free grace and pardoning mercy to those in Christ and withholds it from those out of Christ, who shall say unto Him, What doest Thou? Has He not the right to do what He chooses with His own: to give a penny to him who labors all day and the same to him that works but one hour ( Matthew 20:12-15)!
To argue that because God is no respecter of persons that therefore He must deal with Christians and non-Christians alike is to ignore the special case of the former. They sustain a nearer relation to Him than do the latter.
Shall a parent treat a refractory child as he would an insubordinate employee—he would dismiss the one from his service, must he turn the other out of his home? The Scriptures teach that God the Father is tender to His own dear children, recovering them from their sins and healing their backslidings, while He suffers aliens to lie wallowing in their rebellions and pollutions all their lives. Furthermore a Surety stood for them and endured in their stead the utmost rigor of the Law’s sentence, so that God is perfectly righteous in remitting their sins. Nevertheless, so that they may know He does not look lightly upon their disobedience, He “visits their transgressions with the rod and their iniquity with stripes” ( Psalm 89:32).
Finally, they are brought to sincere repentance, confession, and forsaking of their sins, and thereby they obtain the relief provided for them, which is never the case with the children of the Devil. 8. By alleging our doctrine makes its believers proud and presumptuous.
That the carnal may wrest this doctrine, like other portions of the Truth, to their own destruction, is freely admitted ( 2 Peter 3:16); but that any article of the Faith which God has delivered unto His saints has the least tendency unto evil, we indignantly deny. In reality, the doctrine of the saints’ perseverance in holiness, in humble dependence upon God for supplies of grace, lays the axe at the very root of the proud and presumptuous conceits of men, for it casts down their high thoughts and towering imaginations concerning their own native ability to believe the Gospel, obey its precepts, and continue in the faith and practice thereof.
We rest wholly on the goodness and faithfulness of God, the merits of Christ’s blood and the efficacy of His intercession, the power and operations of the Spirit, having “no confidence in the flesh” ( Philippians 3:3). Only the Day to come will reveal how many who “trusted in themselves” and were persuaded of their inherent power to turn unto God and keep His commandments, were thereby hardened and hastened to their eternal ruin.
Let any candid reader ponder the following question. Which is the more likely to promote pride and presumption: extolling the virtues and sufficiency of man’s “freewill,” or emphasizing our utter dependence upon God’s free grace? Which is more apt to foster self-confidence and selfrighteousness: the Arminian tenet that fallen man has the power within himself to turn unto God when he chooses and do those things which are pleasing in His sight, or the Calvinist’s insistence upon the declarations of Scripture that even the Christian has no strength of his own, that apart from Christ he can “do nothing” ( John 15:5), that we are “not sufficient of ourselves” to so much as “think anything as of ourselves” ( 2 Corinthians 3:5), that “all our springs” are in God ( Psalm 87:7), and that because of our felt weakness and acknowledged helplessness, God graciously keeps our feet and preserves us from destruction? It is just because our doctrine is so flesh-abasing and pride-mortifying that it is so bitterly detested and decried by the pharisees. 9. By pretending our doctrine renders the use of means superfluous. If Christians are secure in the hand of God and He empowers them by His Spirit, why should they put forth their energies to preserve themselves? But such reasoning leaves out of account that, throughout, God deals with His people as moral agents and accountable creatures. Rightly did Calvin point out, “He who has fixed the limits of our life, has also entrusted us with the care of it; has furnished us with means and supplies for its preservation; has also made us provident of dangers, and, that they may not oppress us unawares, has furnished us with cautions and remedies. Thus it is evident what is our duty.” Grace is not given to render our efforts needless but to make them effectual. To say that assurance of final salvation cuts the nerve of enterprise is contrary to all experience: who will work the harder, the man without hope or even a half-expectation, or one who is sure that success will crown his labors. 10. By arguing that our doctrine makes “rewards” meaningless. If it be God who preserves us, then there is no room left for the recognition of our fidelity or owning of our efforts. If there be no possibility of the saint falling away finally, then is his perseverance incapable of reward by God.
Answer: Heaven is not something which the Christian earns by his obedience or merits by his fidelity, nevertheless, everlasting felicity is held before him as a gracious encouragement, as the goal of his obedience. Let it be recognized that the reward is not a legal one but rather one of bounty, in accord with the tenor of the Covenant of Grace, and all difficulty should vanish. Let this point be decided in the light of our Surety’s experience: was it not impossible that Christ should fail of His obedience? yet did not God reward Him ( Philippians 2:10,11)! So, in our tiny measure, because of the “joy set before us” we despise our cross and endure suffering for Christ’s sake.
And now a word by way of application. Since this article of Faith be so much criticized and condemned as a thing fraught with evil tendencies, let the Christian make it his studied business that his conduct gives the lie to the Arminians’ objections. Let him make it his constant concern to “adorn the doctrine of God our Savior in all things” ( Titus 2:10) by taking heed to his ways, giving no license to the flesh, attending to the Divine warnings, and rendering glad and full response to His exhortations.
Let him show forth by his daily life that this preservation is a continuance in faith, in obedience, in holiness. Let him see to it that he evidences the reality of his profession and the spirituality of his creed by growing in grace and bringing forth the fruits of righteousness. Let him earnestly endeavor to keep himself in the love of God, and to that end avoid everything calculated to chill the same, and thereby he will most effectually “put to silence the ignorance of foolish men” ( 1 Peter 2:15).
In the above discussion we sought to show how pointless is the reasoning of Arminians in the opposition which they make to this blessed article of the Faith: but now in that which follows we shall seek to demonstrate that their use of Scripture is equally unhappy. If the charges they bring against this doctrine be baseless, if the inferences they draw and the conclusions they make upon it are wide of the mark, certainly their interpretations and applications of Holy Writ concerning this subject are quite erroneous.
Nevertheless they do appeal directly to God’s Word and attempt to prove from its contents that one and another of the saints renounced the Faith, went right back again into the world, and died in their sins; that certain specific cases of such are there set before us of men who not only suffered a grievous fall by the way or entered into a backslidden state, but who totally, finally and irremediably apostatized. In addition to these specific examples, they quote various passages which they contend teach the same fearful thing. It is therefore incumbent upon us to examine attentively the cases they point to and weigh carefully the passages they cite.
Before entering immediately into this task, however, one or two general remarks need to be made that the issue between Calvinists and Arminians may be the more clearly drawn. First, it must be laid down as a broad principle that God’s Word cannot contradict itself. It is human to err and the wisest of mortals is incapable of producing that which is without flaw, but it is quite otherwise with the Word of Truth. The Scriptures are not of human origin, but Divine, and though holy men were used in the penning of them, yet so completely were they controlled and moved by the Holy Spirit in their work that there is neither error nor blemish in the Sacred Volume.
That affirmation concerns, of course, the original manuscripts: nevertheless we have such confidence in the superintending providence of God, we are fully assured He has guarded His own holy Word with such jealous care, that He has so ordered the translation of the Hebrew and Greek into our mother tongue that all false doctrine has been excluded. Since then the Scriptures are Divinely inspired they cannot teach in one place it is impossible that the child of God should be eternally lost, and in another place that he may be, and in yet another that some have been so.
Second, it has been shown at length in previous sections that God’s Word clearly teaches the final perseverance of His saints, and that, not in one or two vague and uncertain verses but in the most positive and unequivocal language of many passages. It has been shown that the eternal security of the Christian rests upon a foundation that “standeth sure,” which Satan and his emissaries cannot even shake; that his everlasting felicity depends, ultimately upon nothing in or from himself, but is infallibly secured by the invincibility of the Father’s purpose, the immutability of His love, and the certainty of His covenant faithfulness; that it is infallibly secured by the Surety engagements of Christ, by the sufficiency of His atonement, and by the prevalency of His unceasing intercession; that it is infallibly secured by the regenerating work of the Holy Spirit, by His abiding indwelling, and by the efficacy of His keeping power. The very honor, veracity, and glory of the Triune Jehovah is engaged, yea, pledged in this matter. In order “more abundantly to show unto the heirs of promise the immutability of His counsel” the Most High has gone so far as to “confirm it by an oath” ( Hebrews 6:17). Thus, the indefectibility of the Church is made infallibly certain, and no “special pleading” of men, however subtle and plausible, can have the slightest weight in the balance against it.
Third, in view of what has been pointed out in the last paragraph it should be patent to all honest and impartial minds that the cases cited by Arminians as examples of children of God apostatizing and perishing must be susceptible of being diagnosed quite differently, and that the Scriptures they appeal to in support of their contention must be capable of being interpreted in full harmony with those which clearly affirm the opposite. It is a basic principle of exegesis that no plain passage of the Word is to be neutralized by one whose meaning appears to be doubtful or ambiguous, that no explicit promise is to be set aside by a parable the significance of which is not readily determined, that no doctrinal declaration is to be nullified by the arbitrary interpretation of a figure or type. That which is uncertain must yield to what is simple and obvious, that which is open to argument must be subordinated to what is beyond any debate. True, the Calvinist must not resort to any subterfuges to avoid a difficulty, nor wrest a passage adduced by his opponents so as to make it teach what he wants.
If he be unable to explain a verse he must honestly admit it, for no single man has all the light; nevertheless, we must believe there is an explanation, and that, in full accord with the Analogy of Faith, we must humbly wait upon God for further light.
Fourth, in order to disprove the doctrine of the final perseverance of the saints the Arminian is bound to do two things: produce the case of one who was truly born again, and then demonstrate that this person actually died in a state of apostasy, for unless he can do both his example is not to the point. It is not sufficient for him to bring forward one who made a credible profession and then repudiated it, for Scripture itself shows emphatically that such a person was never regenerate: the man who “dureth for a while” only, and then in a season of temptation or persecution is “offended” and falls away, is described by Christ as one “who hath not root in himself” ( Matthew 13:21) - had the “root of the matter” ( Job 19:28) been in him he had survived the testing. To the same effect the apostle declares of such “they went out from us, but they were not of us; if they had been of us, they would have continued with us”( 1 John 2:19).
Nor is it sufficient for the Arminian to point to genuine children of God who backslide or meet with a grievous fall: such was the experience of both David and Peter; yet so far from being abandoned of God and suffered to die in that state, each was graciously brought to repentance and restored to communion with the Lord. Let us now look at the examples advanced. 1. The case of Adam. Here is one who was the immediate workmanship of God’s own hands, created in His image and likeness, “blessed” by the Lord and pronounced “very good” ( Genesis 1:28,31). Here is one who had no sinful heredity behind him and no corruption within him, instated in the Divine favor, placed in a garden of delights and given dominion over all terrestrial creatures. Yet he abode not in that fair estate, but fell from grace, disobeyed his Maker, and brought upon himself spiritual death. When he heard the voice of the Lord God, instead of fleeing to Him for mercy, he hid himself; when arraigned before Him, instead of penitently confessing his sin he sought to brazen it out, seeking to throw the blame upon Eve and casting the onus upon God for giving her to him. In the sequel his awful doom is plainly intimated, for the Lord God “drove out the man” from Eden and barred his way back to “the tree of life” by stationing around it “cherubim and a flaming sword” ( Genesis 3:24). Now, say our opponents, what could be more to the point! Adam certainly had “the root of the matter” within him, and it is equally certain that he apostatized and perished. If sinless Adam fell then obviously a Christian who still has sin indwelling him may fall and be lost.

How, then, is the fatal fall of Adam to be explained consistently with the doctrine of the final perseverance of the saints? By calling attention to the immeasurable difference there was between him and them. What does the case of Adam make manifest? This: the defectibility of man when placed in the most favorable and advantageous circumstances. This: that creaturehood and mutability are correlative terms: “man being in honor abideth not” ( Psalm 49:12). This: that if the creature is to be kept from committing spiritual suicide a power outside of himself must preserve him. The case of Adam supplies the dark background which brings out more vividly the riches of Divine grace which it is the glory of the Gospel to exhibit. In other words, it serves to demonstrate beyond any peradventure of a doubt the imperative necessity of Christ if the creature— be he fallen or unfallen—is to be saved from himself. There is the fundamental, tremendous, vital difference between the case of Adam and that of the Christian: he was never in Christ, whereas they are; he was never redeemed by blood of infinite worth, they have been; there was none to intercede for him before God, there is for them. “Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual” ( 1 Corinthians 15:46).
Though the immediate application of these words be unto the bodies of believers, yet they enunciate a general and basic principle in the ways of God with men, in the manifestation of His purpose concerning them. Adam appears on the earth before Christ: Cain was given to Eve before Abel; Ishmael was born before Isaac and Esau before Jacob: the elect are born naturally before they are born again supernaturally. In like manner, the Covenant of Works took precedence over the Covenant of Grace, so far as its revelation was concerned. Thus Adam was endowed with a natural power, namely, that of his own free will, but the Christian is endowed with a spiritual and supernatural power, even God’s working in him “both to will and to do of His own good pleasure.” Adam was given no promise of Divine preservation, but the saints are. Adam stood before God in dependence upon his own creature righteousness, and when that was lost, all the blessings and virtues arising from it were lost; whereas the believer’s righteousness is in Christ: “in the Lord have I righteousness and strength” ( Isaiah 45:24) is his joyous confession, and since his righteousness is in Christ it is an unassailable and non-forfeitable one.
Adam was placed under a covenant of works: do this and thou shalt live, fail to do and thou must die. It was a covenant of strict justice, unmixed with mercy, no provision being made for any failure. The grace or strength or power with which Adam was endowed, was entrusted to himself and his own keeping. But with His saints God has made a “better covenant” ( Hebrews 8:6), of which Jesus is the “Surety” ( Hebrews 7:22) and in Him are treasured up inexhaustible supplies of grace for them to draw upon. This “better covenant” is one in which justice and mercy harmoniously blend together, wherein “grace reigns through righteousness.” In this “better covenant” God has promised to keep the feet of His saints, to put His fear in them so that they “shall not depart from” Him ( Jeremiah 32:40). In this covenant God has made provision for our failures, so that “if we confess our sins He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” ( 1 John 1:9).
Thus our state by redemption and regeneration is far, far better than was that of our first parents by creation, for we are given what unfallen Adam had not, namely, confirmation of our wills in holiness—though not every act is such—For He “works in us that which is well pleasing in His sight through Jesus Christ” ( Hebrews 13:21), which He never did in Adam. We may add that most of what has been said above applies to the case of the angels who fell. 2. The case of king Saul. It is affirmed by Arminians that this king of Israel was a regenerate man. In support of this contention they appeal to a number of things recorded about him. First, that the prophet Samuel “took a vial of oil and poured it upon his head and kissed him” ( 1 Samuel 10:1).
Second, because it is said that “God gave him another heart” (v. 9).
Third, because we are told “the Spirit of God came upon him and he prophesied” (v. 11). Then it is pointed out that Saul acted in fearful presumption and disobedience ( 1 Samuel 13:9,13), thereby displeasing the Lord so that it was announced the kingdom should be taken from him (vv. 13, 14). That because of God’s displeasure “the Spirit of the Lord departed from Saul and an evil spirit from the Lord troubled him” ( 16:14).
That later, when menaced by the Philistines, he “enquired of the Lord” but “the Lord answered him not” ( 28:6). Finally, how that he had recourse to a witch and ultimately fell upon the field of battle sorely wounded, and ended his life by taking a sword and falling upon it ( 31:4), thereby sealing his doom by the unpardonable act of suicide.
In reply thereto we would say: we grant the conclusion that Saul passed out into an eternity of woe, but we do not accept the inference that he was ever a regenerate man. At the outset it must be remembered that the very installation of Saul upon the throne expressed the Lord’s displeasure against Israel, for as He declared to the prophet “I gave thee a king in Mine anger (cf. 1 Samuel 8:5,6) and took him away in My wrath” ( Hosea 13:11). Concerning the three things advanced by Arminians to show that Saul was a regenerate man, they are no proofs at all. Samuel’s taking of the vial of oil and kissing him were simply symbolic actions, betokening the official status that had been conferred upon Saul: this is quite clear from the remainder of the verse, where the prophet explains his conduct, “Is it not because the Lord hath anointed thee to be captain over His inheritance?” ( <281001> 10:1) — not because “The Lord delighteth in thee” or because thou art “a man after His own heart.” It is not said the Lord gave Saul “a new heart,” but “another. “Moreover, the Hebrew word (haphak) is never translated “gave” elsewhere, but in the great majority of instances “turned”: it simply means the Lord turned his heart from natural timidity (see 1 Samuel 10:21,22) to boldness (cf. 1 Samuel 11:1-7; 13:1-4). That the Spirit of God came upon him so that he prophesied is no more than is said of Balaam ( Numbers 22:38; 24:2) and Caiaphas ( John 11:51). 3. The case of Solomon. This is admittedly the most difficult one presented in Scripture, and it is our belief that God meant it to be such. His history is such a solemn one, his fall so great, his backsliding so protracted, that had his spiritual recovery and restoration to fellowship with the Lord been made unmistakably plain, a shelter would be provided for the careless and presumptuous. In Solomon the monarchy of Israel reached its zenith of splendor, for he reaped the harvest of glory for which David both toiled and suffered, entering into such a heritage as none else before or since has ever enjoyed. But in Solomon, too, the family of David entered its decline, and for his sins the judgments of God fell heavily on his descendants. Thus he is set before us as an awful warning of the fearful dangers which may surround and then overthrow the loftiest virtues and most dazzling mundane greatness.
That Solomon was a regenerate man we doubt not: that he enjoyed the favor of God to a most marked degree the inspired narrative makes plain.
That he suffered a horrible decline in character and conduct is equally evident. Neither the special wisdom with which he was endowed, the responsibilities of the exalted position he occupied, nor the superior privileges which were his, rendered him proof against the temptations he encountered. He fell from his first estate and left his first love. His honor and glory were sadly eclipsed, and so far as the historical account of the books of Kings and Chronicles is concerned, he was buried in shame, the dark shadows of a misspent life and wrecked testimony shrouded his grave.
Over the fate of Solomon there rests such a cloud and silence that many good men conclude he was lost: on the other hand there are those who do not believe that he so fell as to lose the favor of God and perish eternally.
With others, it is our own conviction that before the end of his earthly pilgrimage Solomon was made to repent deeply of his waywardness and wickedness. We base this conviction upon three things. First, the fact that he was the writer of the book of Ecclesiastes ( Ecclesiastes 1:1) and that it was penned at a later period of his life than the Proverbs and Canticles (see 1 Kings 4:32). Now to us it seems impossible to ponder Ecclesiastes without being struck with its prevailing note of sadness and without feeling that its writer is there expressing the contrition of one who has mournfully returned from the paths of error. In that book he speaks out the bitter experiences he had gone through in pursuing a course of folly and madness and of the resultant “vexation of spirit”—see especially 7:2, 3, 26, 27 which is surely a voicing of his repentance. Second, hereby God made good His express promise to David concerning Solomon: “I will be his Father and he shall be My son. If he commit iniquity, I will chastise him with the rod of men, and with the stripes of the children of men: but My mercy shall not depart away from him, as I took it from Saul” ( 2 Samuel 7:14,15).
Third, centuries after his death the Spirit declared, “Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, who was beloved of his God” ( Nehemiah 13:26). 4. The case of Judas. Though his be not nearly so difficult of solution, nevertheless it is admittedly a very mysterious one, and there are features about it which pertain to none other. But that which more immediately concerns us here is to show there is nothing in this awful example which militates in the least against the doctrine for which we are contending. That Judas is eternally lost there is no room to doubt: that he was ever saved there is no evidence whatever to show. Should it be said that the Lord would never have ordained a bad man to be one of His favored apostles, the answer is, that God is not to be measured by our standards of the fitness of things: He is sovereign over all, doing as He pleases and giving no account of His matters. Moreover, He has told us that our thoughts and ways are not as His. The mystery of iniquity is a great deep, yet faith has full confidence in God even where it cannot understand.
That Christ was in nowise deceived by Judas is clear from John 6:64, “For Jesus knew from the beginning who they were that believed not, and who should betray Him.”
Furthermore, we are told that He declared on this solemn occasion, “Have not I chosen you twelve, and one of you is a devil” (v. 70). Notably and blessedly did that act make manifest the moral excellency of the Savior.
When the Son became incarnate He averred “Lo I come to do Thy will, O God” ( Hebrews 10:7), and God’s will for Him was revealed “in the volume of the Book.” In that Book it was written that a familiar friend should lift up his heel against Him ( Psalm 41:9). This was a sore trial, yet the perfect Servant balked not at it, but complied therewith by calling a “devil” to be one of His closest attendants. Christ rendered full obedience to the Father’s pleasure though it meant having the son of perdition in most intimate association with Him for three years, constantly dogging His steps even when He retired from His carping critics to be alone with the twelve.
Appeal is made by the Arminians to John 17:12, “While I was with them in the world, I kept them in Thy name: those that Thou gayest Me I have kept, and none of them is lost but the son of perdition, that the Scripture might be fulfilled.”
Yet there is nothing here which supports their contention. Judas was “given to” Christ and “chosen” by Him as an apostle, but he was never given to Him by a special act of grace, nor “chosen in Him” and united to Him as a member of Him, as the rest of the apostles and as all the election of grace are. This is clear from His words in John 13:19, “I speak not of you all (cf. vv. 10, 11): I know whom I have chosen”; that is chosen unto eternal life, for otherwise He had chosen Judas equally with the others. Let it be carefully noted that in John 17:12 Christ says not “none of them is lost except the son of perdition.” In using the disjunctive “but” He sharply contrasted Judas from the rest, showing he belonged to an entirely different class: compare Matthew 12:4; Acts 27:22; Revelation 21:27, where the “but” is in direct opposition to what precedes.
Christ’s statement in John 17:12 was designed to show that there had been no failure in the trust committed to Him, but rather that He had complied with His commission to the last detail. It also served to assure the eleven of this, that their faith might not be staggered by the perfidy of their companion. It gave further proof that He had not been deceived by Judas, for before he betrayed Him, He terms him “the son of perdition.” Finally, it declared God’s hand and counsel in it: Judas perished “that the Scripture might be fulfilled.” Among the reasons why God ordered that there should be a Judas in the apostolate, we suggest it was in order that an impartial witness might bear testimony to the moral excellency of Christ: though in the closest possible contact with Him by day and night, he could find no flaw in Him, but confessed “I have betrayed the innocent blood” ( Matthew 27:4). It was not from saving grace Judas “fell,” but from “ministry, and apostleship” ( Acts 1:25).
We turn now to look at some of those Scriptures appealed to by Arminians in support of their contention that those who have been born of the Spirit may fall from grace and eternally perish. We say “some of them,” for were we to expound every passage cited and free them from the false meaning attached thereto, this section would be extended to an undue and wearisome length. We shall therefore single Out those verses which our opponents are fondest of quoting, those which they regard as their chief strongholds, for if they be overthrown we need not trouble with their weaker defenses. It is hardly necessary to say that there is not one passage in all the Word of God which expressly states the dogma the Arminians contend for, and therefore they are obliged to select those which abound in figurative expressions, or which treat of national and temporal destruction, or those relating to unregenerate professors, thereby deceiving the unwary by the mere sound of words and wresting the Scriptures by straining fragments divorced from their contexts.
John Wesley in his “Serious Thoughts” on the apostasy of saints framed his first proposition thus: “That one who is holy and righteous in the judgment of God Himself may nevertheless so fall from God as to perish everlastingly.” In support of this he quoted, “But when the righteous turneth away from his righteousness and committeth iniquity and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed and in his sin that he hath sinned, in these shall he die” ( Ezekiel 18:24).
That the founder of Wesleyan Methodism understood this to refer to eternal death is evident from the purpose for which he adduced it. As this passage is generally regarded by Arminians as “unanswerable and unassailable” we will consider it at more length.
This construing of “shall he die” as “shall perish eternally” is contrary to the entire scope and design of Ezekiel 18, for this chapter treats not of the perseverance or apostasy of the saints, neither of their salvation nor damnation. Its sole aim is to vindicate the justice of God from a charge that He was then punishing the Jews (temporally) not for their own sins but for the sins of their forebears, and therefore there was manifest unfairness in His dealings with them. This chapter has nothing whatever to do with the spiritual and eternal welfare of men. The whole context concerns only the house of Israel, the land of Israel, and their conduct in it, according to which they held or lost their tenure of it. Thus it has no relevancy whatever to the matter in hand, no pertinency to the case of individual saints and their eternal destiny.
Again, though the man here spoken of is indeed acknowledged by the Lord to be “righteous,” yet that righteousness by which he is denominated only regards him as an inhabitant of the land of Palestine and as giving him a claim to the possession and enjoyment of it, but not as justifying him before God and giving him title to everlasting life and felicity. For this “righteousness” is called “his” (v. 24) and not Another’s ( Isaiah 45:24; Jeremiah 23:6), that which he had “done” (v. 24 and cf. vv. 5- 9) and not what Christ had done for him ( Romans 5:19); it was a righteousness of works and not of faith ( Romans 4:5, Philippians 3:9). This man was “righteous” legally but not evangelically. Thus, if a thousand such cases were adduced it would not militate one iota against the eternal security of all who have been constituted righteous before God on the ground of Christ’s perfect obedience being reckoned to their account and who have been inwardly sanctified by the Spirit and grace of God.
Let the reader carefully peruse the whole of chapter 18. The mission of the prophet Ezekiel was to call Israel to repentance. He pointed to the awful calamities which had come upon the nation as proof of their great guilt.
They sought to escape that charge by pleading “The fathers have eaten sour grapes and the children’s teeth are set on edge.” The prophet answers, that, though in His governmental and providential dealing God often visits the father’s sin on sinful children, yet the guilt of sinful fathers is never in His theocracy (according to the covenant of Horeb) visited on righteous children. He went further, and reminded them that temporal prosperity was restored to the Nation as soon as an obedient generation succeeded a rebellious, and that as soon as a rebellious individual truly repented he was forgiven, just as when a righteous man became wicked he was plagued in his body or estate. “Then the Lord of that servant was moved with compassion, and loosed him and forgave him the debt... And his lord was wroth and delivered him to the tormentors” ( Matthew 18:27,34).
This is quoted to prove that “persons truly regenerated and justified before God, may through high misdemeanors in sinning, turn themselves out of the justifying grace and favor of God, quench the spirit of regeneration, and come to have their portion with hypocrites and unbelievers.”
Arminians are not the only ones who wrest this passage, for Socinians quote verses 24-27 to disprove the atonement of Christ, arguing therefrom that God freely forgives sins out of His “compassion,” without any satisfaction being rendered to His broken Law. Both of these erroneous interpretations are the consequence of ignoring the scope and design of this passage: Christ was not there showing either the ground on which God bestows pardon or the doom of apostates.
The scope and intention of Matthew 18:23-35 is easily perceived if the following details be attended to. 1. Christ is replying to Peter’s “how often shall my brother sin against me, and I forgive him? (v. 21). 2. It is a parable or similitude of “the kingdom of heaven” (v. 23), which has to do with a mixed condition of things, the whole sphere of profession, in which the tares grow together with the wheat. 3. From Christ’s application in 5:35 we see that He was enforcing Matthew 6:14,15.

On account of the mercy and forgiveness which the Christian has received from God in Christ, he ought to extend forgiveness and kindness to his offending brethren ( Ephesians 4:32). Failure so to do is threatened with awful vengeance. “IF” I forgive not from my heart those who offend me, then I am only an unregenerate professor. Note how Christ represented this character at the beginning: no quickened soul would boast “I will pay Thee all” (v. 26)! Luke 11:24-26, appealed to by Arminians, need not detain us, for the last clause of Matthew 12:45 proves it is a parable about the nation of Israel — freedom from the spirit of idolatry since the Babylonian captivity, but possessed by the Devil himself when they rejected Christ and demanded His crucifixion. Nor should John 15:6 occasion any serious difficulty. Without proffering a detailed exposition, it is sufficient to point out that the “Vine” is not a figure of vital relationship (as is “the body”: 1 Corinthians 12:11; Colossians 1:24), but only of external and visible. This is clear from such passages as Psalm 80:8-14; Jeremiah 2:21; Hosea 10:1; Revelation 14:18,19. Thus there are both fruitful and fruitless “branches” (as “good” and “bad” fishes Matthew 13:48): the latter being in Christ only by profession —hence the “as a branch.” Confirmatory of this the Father is here designated “the Husbandman” (v. 1) — a term having a much wider scope than “the Dresser” of His vineyard ( Luke 13:9). “For if God spared not the natural branches, take heed lest He also spare not thee” ( Romans 11:21).
But such a passage as this (vv. 17-24) is nothing to the purpose. The “natural branches” were the unbelieving portion of the Jews (v. 20), and they were “broken off” from the position of witness for God in the earth, the “kingdom” being taken from them and given to others: Matthew 21:43. What analogy is there between these and the supposed case of those united to Christ and later becoming so severed from Him as to perish?
None whatever: a much closer parallel would be found in a local church having its candlestick removed” ( Revelation 2:5): set aside as Christ’s witness on earth. True, from their case the apostle points a solemn warning (v. 22) but that warning is heeded by the truly regenerate, and thus is made a means of their preservation. “Through thy knowledge shall the weak brother perish for whom Christ died?” ( 1 Corinthians 8:11). 1. It is not affirmed that the weak brother had “perished”! 2. From the standpoint of God’s purpose and the sufficiency of His keeping power, the feeblest of His children will not perish. 3. But the strong Christian is here warned of and dehorted from a selfish misuse of his “liberty” (v. 9) by pointing out the horrible tendency of the same.
Though Christ will preserve His lambs, that does not warrant me in casting a stumblingstone before them. No thanks were due the Roman soldier that not a bone of Christ’s body was broken when he thrust his spear into the Savior’s side, and the professing Christian who sets an evil example before babes in Christ is not guiltless because God preserves them from becoming infidels thereby. My duty is to so walk that its influence on others may be good and not bad. 1 Corinthians 9:27 simply informs us of what God required from Paul (and all His servants and people), and what, by grace he did in order to escape a possible calamity. 2 Corinthians 6:1 refers not to saving grace but to ministerial as 5:3 shows: as laborers together in Christ’s vineyard they are exhorted to employ the gifts bestowed upon them. “Ye are fallen from grace” ( Galatians 5:4) is to be interpreted in the light of its setting. The Galatians were being troubled by Judaizers who affirmed that faith in Christ was not sufficient for acceptance with God, that they must also be circumcised. The apostle declares that if they should be circumcised with the object of gaining God’s favor then Christ would profit them nothing (v. 2), for they would thereby abandon the platform of grace, descending to fleshly ceremonies; in such case they would leave the ground of free justification for a lower and worthless plane. “Holding faith and a good conscience, which some having put away, concerning faith have made shipwreck; of whom is Hymeneus and Alexander” ( 1 Timothy 1:19,20).
So far from these being regenerated men who spiritually deteriorated, Hymeneus was a profane and vain babbler, who increased from one degree of impiety “unto more ungodliness” ( 2 Timothy 2:16,17); while Paul said of Alexander that he did him “much harm” and “greatly withstood his preaching” ( 2 Timothy 4:16,17). Their “putting away” a good conscience does not necessarily imply they formerly had such, for of the unbelieving Jews who contemptuously refused the Gospel ( Acts 13:45,46) it is said—the same Greek word being used—that they “put it from” them. They made shipwreck of the Christian Faith they professed (cf. Galatians 1:23) for they denied a future resurrection ( 2 Timothy 2:18), which resulted in overthrowing the doctrinal faith of some of their hearers; but as 2 Timothy 2:19 shows this was no apostasy of real saints. Hebrews 6:4-8. There are two sorts of “enlightened” persons: those who are savingly illuminated by the Holy Spirit, and those intellectually instructed by the doctrine of the Gospel. In like manner, there are two kinds of “tasting” of the heavenly gift, the good Word of God, and the powers of the world to come: those who under a fleeting impulse merely sample them, and those who from a deep sense of need relish the same. So there are two different classes who become “partakers of the Holy Spirit:” those who only come under His awe-inspiring and sin-convicting influences in a meeting where His power is manifest, and those who receive of His grace and are permanently indwelt by Him. The “repentance” of those viewed here is but that of Cain, Pharaoh and Judas, and those who openly repudiate Christ become hopelessly hardened, given up to a reprobate mind.
The description furnished of the above class at once serves to identify them, for it is so worded as to come far short of the marks of the children of God. They are not spoken of as God’s elect, as those redeemed by Christ, as born of the Spirit. They are not said to be justified, forgiven, accepted in the Beloved, or “made meet for the inheritance of the saints in light.” Nothing is said of their faith, love or obedience. Yet these are the very things which distinguish the saints from all others! Finally, the description of this class in terms which fall below what pertains to the regenerate is employed again in v. 9: “But (not and’), beloved, we are persuaded better things of you (in contrast from them) and things which (actually) accompany salvation.” Hebrews 10:26-29. The apostle says nothing here positively of any having actually committed this fatal sin, but only supposes such a case, speaking conditionally. This particular “sin” referred to here must be ascertained from the Epistle in which this passage occurs: it is the deliberate repudiation of Christianity after being instructed therein and making a public profession thereof and going back to an effete Judaism— the condition of such would be hopeless. The nearest approach to such sin today would be for one who had been taught the Truth and intelligently professed to the same, renouncing it for, say, Romanism, or Buddhism. To renounce the way of salvation set forth by the Gospel of Christ is to turn the back on the only Mediator between God and men. “There remaineth no more sacrifice for sins” for those who prefer “calves and goats” (Judaism) or “Mary and the saints” (Romanism) rather than the Lamb of God. “Now the just shall live by faith, but if any man draw back My soul shall have no pleasure in him” ( Hebrews 10:38).
This also is purely hypothetical, as the “if” intimates: it announces what would follow should such a thing occur. To quote what is merely suppositionary rather than positive, shows how weak the Arminian case is.
That there is nothing here whatever for them to build upon is clear from the very wording and structure of the sentence: it is not “Now the just shall live by faith and if any man draw back.” The “but if any man draw back” places him in opposition to the class spoken of in the first clause. This is further evident in what immediately follows: “But we are not of them that draw back unto perdition, but of them that believe to the saving of the soul” (v. 39). Thus, so far from this passage favoring the total apostasy of real saints, it definitely establishes the doctrine of their final perseverance. “There shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them” ( 2 Peter 2:1).
Any seeming difficulty here is at once removed if attention be carefully paid to two things. First, it is not said they were redeemed, but only “bought.” The first man was given “dominion” over all things terrestrial ( Genesis 1:28), but by his fall lost the same, and Satan took possession by conquest.
Christ does not dispossess him by the mere exercise of Divine power, but as the Son of man He secured by right of purchase all that Adam forfeited.
He “buyeth that field” ( Matthew 13:44) which is “the world” (v. 39)—i.e. the earth and all in it. Second, it is not said they were bought by Christ, but “the Lord,” and the Greek word is not the customary “kurios” as in vv. 9, 11, 20, but “Despotes,” which signifies dominion and authority — translated “masters” in 1 Timothy 6:1,2; Titus 2:9; 1 Peter 2:18. It was as a Master He bought the world and all in it, acquiring thereby an unchallengable title (as God-man) to rule over it. He therefore has the right to demand the submission of every man, and all who deny Him that right, repudiate him as the Despotes. 2 Peter 2:20-22. There are none of the distinguishing marks of God’s children ascribed to the characters mentioned in this passage, nothing whatever about them to show they were ever anything more than formal professors. Attention to the following details will clarify and simplify these verses. 1. The “pollutions of the world” here “escaped” are the gross and outward defilements (in contrast from the inward cleansing of the regenerate), as is clear from the “again entangled therein.” 2. It was not “through faith in” but “through the knowledge of the Lord and Savior” that this reformation of conduct and amendment of walk was effected. 3. These are not said to have “loved the way of righteousness” ( <19B947> Psalm 119:47, 77, 159), but merely to have “known” it: there is a twofold knowledge of the Truth: natural and spiritual, theoretical and vital, ineffectual and transforming — it is only the former the apostates had. The heart of stone was never taken from them. 4. They were never “saints” or “sheep” but “dogs” domesticated and “swine” externally washed. “These are spots in your feasts of charity, when they feast with you, feeding themselves without fear; clouds they are without water, carried about of winds; trees whose fruit withereth; without fruit, twice dead, plucked up by the roots” ( Jude 12).

It is the words twice dead which the Arminian fastens upon, but we have quoted the whole verse that the reader may see that it is couched in the language of imagery. A manifestly figurative expression is taken literally: if “twice dead,” it is argued they were twice alive — the second time by the new birth, the life from which they had killed. The Epistle in which this expression occurs supplies the key to it. Its theme is Apostasy: of the Israelites (v. 5), angels (v. 6), and lifeless professors in Christendom (vv. 8- 19), from which the saints are “preserved” (v. 1) and “kept” (v. 24).Those of 5:12 were dead in sin by nature, and then by apostasy — by defection from the faith, they once professed. “I will not blot out his name” ( Revelation 3:5) is a promise to the overcomer, every believer ( John 5:4).
CHAPTER - ITS BENEFITS 
It has been pointed out on a previous occasion that what has been engaging our attention is far more than a subject for theological debate: it is full of practical value. It must be so, for it occupies a prominent place in the Divinely-inspired Scriptures which are “profitable for doctrine” ( Timothy 3:16), and that, because it is “the doctrine which is according to godliness” ( 1 Timothy 6:3)—revealing the standard of piety and actually promoting piety in the soul and life of him who receives it by faith.
Everything revealed in the Word and all the activities of God have two chief ends in view: His own glory and the good of His people. And as we draw to the close of this book it is fitting that we should seek to set before readers some of the benefits which are conferred by a believing apprehension of this truth, some of the blessed effects it produces and fruits it yields. We somewhat anticipated this aspect of our subject by what we said under its Blessedness (in chap. 6 of this book), yet as we then did little more than generalize it behooves us now to more definitely particularize.
In attempting to describe some of the benefits which this doctrine affords we shall be regulated by whether we are viewing it from the Divine side or the human, for as we have sought to make clear in the preceding sections, the perseverance of the saints in holiness and obedience is the direct effect of the continued operations of Divine grace and power within them, and those operations are guaranteed by the promises of the everlasting covenant. Viewed from the Divine side, perseverance in the faith and in the paths of righteousness is itself a gift, a distinct gift from God: “who shall also confirm you unto the end” ( 1 Corinthians 1:8). Absolutely considered God’s preservation of His people turns upon no condition to be fulfilled by them, but depends entirely on the immutability and invincibility of the Divine purpose. Nevertheless, God does not preserve His people by mere physical power and without their concurrence, as He keeps the planets steadfast in their orbits. No, rather does He treat them throughout as moral agents and responsible creatures, drawing them with the cords of love, inclining their hearts unto Himself, rendering effectual the motives He sets before them and the means which He requires them to use.
The infallible certainty of the Divine operations on behalf of and within His saints and the mode of their working cannot be insisted upon too emphatically or repeated too often. On the one hand, the crown of honor and glory must be ascribed to the King Himself; and on the other hand, the response and concurrence or loyalty of His subjects is to be made equally plain. God preserves His people by renewing them in the inner man day by day ( 2 Corinthians 4:16), by quickening them according to His Word, by granting them fresh supplies of grace, and also by moving them to heed His warnings and respond to His exhortations; in a word, by working in them both to will and to do of His good pleasure ( Philippians 2:13).
Thus our portrayal of some of the benefits and fruits of this doctrine will be governed by our viewpoint: whether we trace Out what follows faith’s appropriating of the Divine promises or what follows from faith’s appropriation of the Divine precepts. God has promised to carry forward in sanctification and complete in glorification the work begun in regeneration, yet not without requiring us to perform the duties of piety and avoid everything contrary thereto. 1. Here is cause for adoring God. The doctrine set forth in this book most certainly redounds more to the glory of God than does the contrary one, which leaves our everlasting felicity in uncertainty. It exemplifies God’s power, whereby He not only restrains our external foes from overthrowing our salvation, but also by fixing the wavering disposition of our wills that we do not cease from the love of and desire after holiness. Also His truth in the promises of the Covenant, on which we securely rely, being assured that He who gave them will certainly make the same good. His goodness, whereby He patiently bears with our weakness and dullness, so that when we fall into sin, He does not cast us off, but by His loving chastenings recovers us through moving us to renewed repentance. His holiness, when because of our folly we trifle with temptation for a season, disregarding His warnings, He makes us conscious of His displeasure by withholding tokens of His favor and declining an answer to our prayers, bringing us to confess and forsake our sins, that fellowship with Him may be restored and that peace and joy may again be our portion. 2. Here is peace for the soul in a world of strife and where men’s hearts fail them for fear of the future. This is evident if we consider the opposite. In themselves believers are weak and unstable, unable to do anything as they ought. They have no strength of their own to keep themselves in the love of God, but carry about with them a body of sin and death. They are continually exposed to temptations which ensnare the wisest and overthrow the strongest. Suppose then they had received no guarantee of the unchangeableness of God’s purpose, no infallible word of the continuance of His love, no pledge that He will keep and secure them by the working of His mighty power, no declaration that unfailing supplies of His Spirit and grace shall be vouchsafed them, no assurance that He will never leave them nor forsake them, no revelation of an Advocate on high to plead their cause and of the sufficiency of His mediation and the efficacy of His intercession. But rather that they are left to their own fidelity: and in consequence some of the most eminent saints have apostatized from the faith, that thousands have utterly fallen out of God’s love and favor, and so been cast from His covenant, from whence few have ever recovered; and all confidence and peace will be at an end, and fear and terror fill their place.
How vastly different is the teaching of the Word from what we have supposed above. There we find God, as it were, saying to His people: I know your weakness and insufficiency, your dullness and darkness, how that without My Son and continual supplies of His Spirit you can do nothing. The power and rage of your indwelling sin is not hidden from Me, and how with violence it brings you into captivity against your desires. I know that though you believe, yet you are frequently made to groan over your unbelief, and that you are then ready to fear the worst. And when in that case Satan assaults and tempts, seeking to devour you; that first he acts like a serpent, attempting to beguile and ensnare, and then as a lion to terrify. But be not ignorant of his devices: resist him steadfast in the faith: take unto you the whole armor of God, watch night and day that ye be not seduced by him, and you shall overcome him by the blood of the Lamb. “Fear thou not, for I am with thee: be not dismayed, for I am thy God: I will strengthen thee, yea I will help thee, yea I will uphold thee with the right hand of My righteousness” ( Isaiah 41:10).
Though you may be tripped up, ye shall not utterly fall. Though you be fearful, My kindness shall not be removed from you. So be of good cheer, and run with patience the race that is set before you. 3. Here is solid comfort for the saints in a day of declension, when there is a great “falling away” of those who once appeared to run well. Though what is termed “organized Christianity” be a demonstrated failure, though corporate Christendom be now in ruins, though ten thousands have apostatized yet let the saints be fully assured that God has and will reserve to Himself a remnant who bow not the knee to Baal; and therefore may those who have the living God for their “refuge” confidently exclaim “Therefore will not we fear though the earth (the most stable and ancient establishments) be removed, and though the mountains (the leaders and most towering professors) be carried (by the winds of false doctrine) into the midst of the sea” — the masses of the wicked: Isaiah 57:20. When many of the nominal disciples of Christ “sent back and walked no more with Him,” He turned to the apostles and said “Will ye also go away?” Whereupon Simon Peter as their spokesman answered “Lord, to whom shall we go? Thou hast the words of eternal life” ( John 6:66-68).
Thus it was then, has been throughout the centuries, and will be unto the end of time. The sheep are secure, while the goats turn aside and perish.
Observe how Paul emphasizes this very note in 2 Timothy 2. Hymeneus and Philetus eminent men in the church had apostatized, and by their defection and false teaching had overthrown the doctrinal faith of some; yet says the apostle, This is no reason why the real children of God should be made to quake and imagine that their end is uncertain. “Nevertheless the foundation of God standeth sure, having this seal: the Lord knoweth them that are His; and, let every one that nameth the name of Christ depart from iniquity” (v. 19). Note the two sides of that “seal,” preserving the balance of Truth: on the one side there is a cordial—those who are built upon the foundation of God’s unchanging purpose and love shall not be prevailed against; on the other there is a warning—trifle not with “iniquity,” whether it be doctrinal or practical, but “depart” from it.
Similarly John assures believers who might be shaken at seeing certain in their assemblies being seduced by the antichrists of that day, but such were only unregenerate professors ( 1 John 2:19), and therefore that the regenerate, held in the hand of Christ, shall not be overcome by deceivers. 4. Here is ground for holy confidence. The Lord knows how difficult is the task assigned His people and how deep is the sense of their own insufficiency. He knows too that nothing more enervates their hearts and enfeebles their hands than doubts and fears, and therefore has He made absolute promise to those who hear His voice and follow Him that “they shall never perish” ( John 10:29). It was this which armed Joshua to the battle: “There shall not a man be able to stand before thee all the days of thy life; as I was with Moses, so I will be with thee: I will not fail thee nor forsake thee.”
And from thence the Lord drew an argument — the very opposite of that which the legalistic Arminian infers —namely, “Be strong and of a good courage”( Joshua 1:5,6). Such a promise would not make a Joshua reckless or lax, whatever effect it might have upon a self-righteous freewiller. No, rather would it produce a holy confidence, which prompted to the use of lawful means and gave assurance of God’s blessing thereon.
Such a confidence causes its possessor to trust in the Lord with all his heart and lean not unto his own understanding.
Such encouragement is conveyed and such confidence is engendered by the Divine declaration “the righteous shall hold on his way” ( Job 17:9).
As the young believer contemplates the likely length of the journey before him and the difficulties of the road which has to be trod, he is apt to give way to despair; but if his faith lays hold of this promise that he shall certainly reach the desired goal, new strength will be imparted to his feeble knees and increased resolution to his fainting heart. It is the confidence that by continuing to plod along the weary traveler will reach home, which causes him to take courage and refuse to give in. It is the assurance of success which is to the right-minded and best stimulus of labor. If the Christian be persuaded that the world shall not overcome him, that sin shall not slay him, that Satan shall not triumph over him, then will he take unto him the shield of faith and the Sword of the Spirit and fight like a man and be more than conqueror. As it has been truly said “This is one of the reasons why British troops have so often won the fight: because the drummer boys know not how to beat a retreat and the soldiers refused to believe in the possibility of defeat.” 5. Here is consolation for us in the severest trials. Let us illustrate this point from the case of Job, for it is difficult to conceive one more acute and extreme than his. You know how severe, how many, and how protracted were those afflictions. You know how far Satan was permitted to proceed with him. You know how his wife turned against and his so-called friends tantalized him. His cup of trouble was indeed filled to the brim, yet we find him looking above his afflictions and censorious critics, exclaiming “He knoweth the way that I take: when He hath tried me I shall come forth as gold” ( 23:10).
Weigh well those words and bring to mind the situation of the one who uttered them. Observe that there was no doubt or uncertainty in his mind about the issue of his afflictions: it was not “I fear I shall perish in the furnace,” for he refused to allow those fiery trials to turn him into a skeptic. Nor did he merely cherish a flatering hope that things might possibly be well with him at the end, and say “I may come forth as gold.”
No, there was the undoubting, positive conviction “I shall!” Ah, my reader, Job saw “the bright light in the cloud” ( 37:21). He drew comfort from what assured Cowper when he wrote those lines: “Judge not the Lord by feeble sense, But trust Him for His grace:
Behind a frowning providence, He hides a smiling face.” Job knew that God maketh “all things work together for good to them that love Him, to them who are the called according to His purpose” ( Romans 8:28), and therefore he knew there could be no possibility of his perishing in the fires. And why was there no doubting as to the outcome of his trials?
Because he could say “For I know that my Redeemer liveth” and therefore could he add “and though after my skin worms destroy this body, yet in my flesh shall I see God” ( 19:25, 26).
That was the ground of his confidence—nothing in himself. That was what caused him to triumphantly exclaim “I shall come forth as gold.” Cheer up fellow believer: the process may be painful, but the end is sure; the path may be rough and you may feel faint, but the prospect is entrancing and certain. 6. Here is cause for praise. Why should I be found still holding on my way when so many who made a bright profession and who appeared to make much faster progress in spiritual things than I did, have long ago dropped out of the race, and have gone right back into the world? Certainly not because I was any better by nature. No, I freely ascribe all the glory unto God who has so graciously ministered unto me and continued to work in me; who has been so longsuffering and recovered me when I strayed. O what thanks are due unto Him. How often have I had occasion to say “He restoreth my soul” ( Psalm 23:3)—as He did Abraham’s, Jacob’s, Peter’s. Thus I may say with David “I will sing of the mercies of the Lord forever” ( Psalm 89:1).
Not today or tomorrow, but for “forever”; not only when I come to the brink of the Jordan, but after I have passed safely through it, the high praises of His faithfulness shall be the theme of my song throughout eternity. 7. Here is a powerful incentive to confirm Christians in their spiritual lives and to spur them unto the duties of piety. This is evident from what regeneration works in them. All the arguments drawn from the possibility of the apostasy of saints are derived from the terror of dreadful threatenings and the fear of eternal punishment; whereas those taken from the assurances conveyed by the everlasting covenant breathe nothing but the sweetness of grace. Since the children of God have received “the spirit of adoption, whereby they cry Father, Father” ( Romans 8:15), they are more powerfully drawn by the cords of love than by the scourge of horror. Moreover since all acceptable obedience springs from gratitude, then that which most effectually promotes gratitude must be the most powerful spring of obedience, and as to whether a grace bestowed by the Lord is perpetual or one which may be lost is likely to inspire the deepest gratitude, we leave to the judgment of our readers. The more firmly be secured the reward of duty, the more diligent shall we be in performing duty. 8. Here is an incentive to practical godliness. If Christian perseverance is one of continuance in the path of obedience and holiness, then will the saints make diligent use of the aids which God has provided for them and eschew the contrary. Especially will they be encouraged to ask for and seek after the grace which God has promised. As it is a sight and sense of Christ’s being crucified because of my heinous sins which produces evangelical repentance ( Zechariah 12:10), so it is a realization of the immutability of God’s purpose, the unchangeableness of His love, and the preciousness of His promises which strengthen faith and inflame love to serve and please Him. This twofold doctrine of Divine preservation and perseverance in holiness supplies effectual motives unto piety. Negatively, it removes discouragements by letting us know that our denials of self, mortifications of the flesh and efforts to resist the Devil, are not in vain ( 1 Corinthians 15:58; Galatians 6:9). Positively, it places upon us the most powerful obligations to live unto God, to show forth His praises, and adorn the doctrine we profess ( 2 Corinthians 7:1). 9. Here we are shown the need of continual diligence in order to persevere unto the end. But, says the Arminian, I would have concluded the very opposite, since final perseverance be guaranteed. That is due to his misconception. God has declared “The righteous shall hold on his way:” not become slack and sit down, still less that he will forsake it for the way of the ungodly. That very promise is the best means of producing the desired result. If a man could be definitely assured that in a certain line of business he would make a fortune, would such assurance cause him to refuse that business or lead him to lie in bed all day? No, rather would it be an incentive to diligence in order to prosper. Napoleon believed he was “the man of destiny:” did that conviction freeze his energies? No, the very opposite. God’s promising a thing unto His children causes them to pray for the same with greater confidence, earnestness and importunity. God hath promised to bless our use of lawful means and therefore we employ them with diligence and expectation. 10. Here is a truth to humble us. Admittedly it has been wrested by Antinomians and perverted unto the feeding of a spirit of presumption. But it is “ungodly men” and not the saints who turn the grace of our God into lasciviousness ( Jude 4). Different far is the effect of this truth upon the regenerate. It works in them a sense of their own insufficiency, causing them to look outside of themselves for help and strength. So far from rendering them slothful, it deepens their desires after holiness and makes them seek it more earnestly. As the Christian realizes “Thou hast commanded us to keep Thy precepts diligently,” he is moved to pray “O that my ways were directed to keep Thy statutes diligently...Make me to go in the path of Thy commandments, for herein do I delight” ( <19B904> Psalm 119:4,5,35).
The more he is taught of the Spirit the more will he cry “Hold Thou me up, and I shall be safe” ( <19B9117> Psalm 119:117).
CHAPTER - CONCLUSION 
It now remains for us to gather up a few loose ends, to summarize what has been before us, make a practical application of the whole, and our present task is completed. Not that we have said anything like all that could be said thereon; yet we have sought to set before the reader the principal aspects of this subject and to preserve a due balance between the Divine and human sides of it—God’s operations in connection therewith and the Christian’s concurrence therein. Much of the opposition which has been raised against what is termed “the dangerous tendency” of this truth arose from a defective view of the same, through failure to apprehend that the perseverance of the saints exhibited in the Scriptures is their continuance in faith and holiness: that the One who has made infallible promise they shall reach the desired goal has also decreed they shall tread the one path which leads to it, that the means as well as the end are ordained by Him, and that He moves them to make diligent use of those means and blesses and makes effectual their labor in the same.
That for which we have contended throughout these chapters is steadfastness in holiness, constancy in believing, and in bringing forth the fruits of righteousness. Saving faith is something more than an isolated act: it is a spiritual dynamic, a principle of action, which continues to operate in those who are the favored subjects of it. This is brought out very clearly and decisively in the great Faith chapter. In Hebrews 11 the Holy Spirit sets before us the faith of Abel, of Enoch, of Noah, of Abraham and Sarah, Isaac and Jacob, and after describing various exercises and fruits of the same, declares “these all died in faith” (v. 13), not one of them apostatized from the same. The “faith” spoken of, as the context shows, was both a justifying and sanctifying one, and those who had received the same from God not only lived by it but died in it. Theirs was a faith which wore and lasted, which overcame obstacles and triumphed over difficulties, which endured to the end. True, the patriarchs had to wrestle against their natural unbelief, and, as the inspired records show, more than once they were tripped up by the same, yet they continued fighting and emerged conquerors.
The Christian is required to continue as he began. He is to daily own his sins to God and he is daily to renew the same acts of faith and trust in Christ and His blood which he exercised at the first. Instead of counting upon some past experience, he is to maintain a present living on Christ. If he continues to cast himself on the Redeemer, putting his salvation wholly in His hands, then He will not, cannot, fail him. But in order to cast myself upon Christ I must be near Him; I cannot do so while following Him “afar off.” And to be near Him, I must be in separation from all that is contrary to Him. Communion is based upon an obedient walk ( John 15:10): the one cannot be without the other. And for the maintenance of this, I must continue to “show the same diligence” I did when first convicted of my lost estate, when I perceived that sin was my worst enemy, that I was a rebel against God and His wrath upon me, and when I fled to Christ for refuge, surrendering myself to His lordship and trusting entirely to the sufficiency of His sacrifice to save me from my sins — their dominion, their pollution, and their guilt. “Show the same diligence to the full assurance of hope unto the end” ( Hebrews 6:11).
The selfsame earnestness and pains which actuated my heart and regulated my acts when I first sought Christ must be continued unto the end of my earthly course. This means persevering in a holy life, in the things which are appointed by and are pleasing to God, and unto this the servants of God are to be constantly urging the saints. “Ministerial exhortation unto duty is needful unto those who are sincere in the practice of it, that they may abide and continue therein” (J. Owen). In no other way can the “full assurance of hope” (a confident expectation of the issue or outcome) be Scripturally maintained. The Christian has to be constant in giving “the same diligence” to the things of Cod and the needs of his soul as he did at the outset. “He said, to the end, that they might know they had not reached the goal, and were therefore to think of further progress. He mentioned diligence that they might know they were not to sit down idly, but to strive in earnest.” And who think you, my reader, was the author of that quotation? None other than John Calvin! How grievously has Calvinism been perverted and misrepresented. “That ye be not slothful, but followers of them who through faith and patience inherit the promises” ( Hebrews 6:12).
The apostle here warns against the vice which is the antithesis of the virtue previously enjoined, for slothfulness is the opposite of diligence. The indolence dehorted is in each of us by nature, for spiritual laxity is not something peculiar to those of a lazy disposition. The evil principle of the “flesh” remains in every Christian and that principle hates and therefore is opposed to the things of God. But the flesh must be resisted and the desires of the “spirit” or principle of grace heeded. When conscious of this indisposition unto practical holiness, this native enmity against the same, the believer must pray with renewed earnestness “draw me, we will run after Thee” ( Song of Solomon 1:4), “Order my steps in Thy Word, and let not any iniquity have dominion over me” ( <19B9133> Psalm 119:133).
It is this which distinguishes the true child of God from the empty professor: his wrestling with the Lord in secret to enable him to press forward in the race set before him. “But followers of them who through faith and patience inherit the promises.” The immediate reference is to the patriarchs who, by continuing steadfast in the faith, persevering in hope amid all the trials to which they were subjected, had no entrance into the promised blessings. Their faith was far more than a notional one: it was influential and practical, causing them to live as “strangers and pilgrims” in this scene (see Hebrews 11:13). The word for “patience” here is usually rendered “longsuffering. “ It is a grace which makes its possessor refuse to be daunted by the difficulties of the way or be so discouraged by the trials and oppositions encountered as to desert the course or forsake the path of duty. It is just such faith and patience which are required of the saint in every age, for there never has been and never will be any journeying to Heaven on “flowery beds of ease.” If the continued exercise of such graces was required of the patriarchs — persons who were so high in the love and favor of God — then let not us imagine they may be dispensed with in our case.
The things promised are not obtained “for faith and patience,” but they are entered into “through” them.
Assurance of final perseverance neither renders needless wariness and care ( 1 Corinthians 10:12), nor the unwearied use of the appointed means of grace ( Galatians 6:9). We must distinguish sharply between confidence in Christ and a weakening of the security of the flesh. The teaching that carnal security and presumption is no bar to eternal glory is a doctrine of the Devil. David prayed “Teach me, O Lord, the way of Thy statutes, and I shall keep it unto the end” ( <19B933> Psalm 119:33).
Upon it Spurgeon said, “The end of which David speaks is the end of life, or the fullness of obedience. He trusted in grace to make him faithful to the utmost, never drawing a line and saying to obedience ‘Hitherto shalt thou go but no further.’ The end of our keeping the Law will come only when we cease to breathe: no good man will think of marking a date and saying, ‘It is enough, I may now relax my watch, and live after the manner of men.’ As Christ loves us to the end so must we serve Him to the end. The end of Divine teaching is that we may serve to the end” (Treasury of David, Vol. 6).
O for more of this well-balanced teaching.
When faith and the spirit of obedience are inoperative the features of the new birth are under a cloud, and when we have no evidence of regeneration we lack any warrant to entertain the assurance of eternal happiness. The man who gives free rein to the flesh and takes his fill of the world gives the lie to his profession that he is journeying to Heaven. It is the glory of the Gospel that while it announces mercy unto the chief of sinners, yet if any be encouraged by this to persist in a course of evil-doing it pronounces his doom. The Gospel encourages hope, but it also promotes holiness; it imparts peace, but it also inculcates godly piety; it cherishes confidence, yet not by looking back to conversion but forward to the desired haven. It justifies the expectation of preservation, but only as we persevere in the path of duty. While it declares emphatically that the believer’s continuance in and maintenance of his faith depend wholly on something extraneous to himself or his present case, yet with equal clearness it insists that the believer’s perseverance is carried on and perfected by his use of all the appointed means.
It is freely granted that many of the objections which are made against this subject apply most pertinently to the Antinomian perversion of it, for hyper-Calvinists have been guilty of presenting this truth in such an unguarded and one-sided manner as to virtually set a premium on loose walking. They have dwelt to such an extent upon the Divine operations as to quite crowd out human responsibility, picturing the Christian as entirely passive. Others who were quite unqualified to write on such a theme have given much occasion to the enemies of the Truth by their crudities, representing the security of the believer as a mechanical thing, divorcing the end from the means, ignoring the safe-guards by which God Himself has hedged about this doctrine, and prating about “once saved, always saved” no matter what the daily walk may be. Nevertheless such abuses do not warrant anyone in repudiating the doctrine itself and opposing the teaching of Scripture thereon, for there is nothing in the Word of God which has the slightest tendency to make light of sin or countenances loose living, but rather everything to the contrary.
When expressing his hatred of the truth of the eternal security of Christ’s sheep, John Wesley exclaimed “How pleasing is this to flesh and blood,” which is the very thing it is not. Such a doctrine can never be agreeable to fallen human nature. Depraved man is essentially proud, and hence any scheme of perseverance accomplished by the strength of man’s own will power is pleasing to the vanity of his mind; but a perseverance dependent upon the faithfulness and power of God, a perseverance which is not the result of any human sufficiency but rather of the merits and intercession of Christ, is most unpalatable unto the self-righteous Pharisee. Only the one who has been given to feel the prevailing power of indwelling sin, who has discovered that his own will and resolutions are wholly incompetent to cope with the corruptions of his heart, who has proved by painful experience that he is completely “without strength” and that apart from Christ he can do nothing, will truly rejoice that none cam pluck him out of the Redeemer’s hand. As only the consciously sick will welcome the Physician, so none but those who realize their own helplessness will really find the doctrine of Divine preservation acceptable to them.
Moreover, the duties inculcated by this doctrine are most repugnant to flesh and blood. Subjection to Christ’s authority and the daily taking of His yoke upon us is a requirement very far from welcome to those who wish to please themselves and follow their own devices. The standard of piety, the spirituality of God’s Law, the nature of holiness, the insistence that we must keep ourselves unspotted from this world, are directly contrary to the inclinations of the natural man. That we must discipline our affections, regulate our thoughts, mortify our carnal appetites, cut off a right hand and pluck out a right eye, are certainly not good news to the unregenerate, especially when God insists that such mortification is never to be remitted but continued until mortality be swallowed up of life. No, it is impossible that fallen man will ever be pleased with a doctrine of perseverance in denying self, taking up his cross daily and following a holy Christ who is despised and rejected by this world. Thus it will abundantly appear from all that has been said, how baseless and pointless is the Arminian objection that the preaching of this doctrine encourages laxity and makes for licentiousness.
How can it be supposed that the proclamation of this blessed truth will lead to carelessness and carnality when we lay it down as a fundamental maxim that no one has any shadow of reason to consider himself interested in the blessing of perseverance except as he has and gives clear evidence that he is inwardly conformed to God and outwardly obedient to His commands?
Yet it must be allowed, no matter how carefully and proportionately the doctrine of Scripture be set forth by God’s servant, there will always be those ready to wrest to their own destruction. If the Lord Jesus was falsely charged with “perverting the nation” ( Luke 23:2) His ministers must not expect immunity from similar criminations. If the apostle Paul was slanderously reported of teaching “Let us do evil, that good may come” ( Romans 3:8), we must not be surprised if the enemies of God should falsify our assertions and draw erroneous inferences from them. Yet this must not deter us from proclaiming all the counsel of God or keeping back anything that would be profitable to His people ( Acts 20:27,20). And now to make practical application of all that has been before us. 1. How earnest should sinners be of becoming Christians. In Christ alone is salvation and safety to be found. Security of person and of estate is the principal concern of men in this world, but security of soul has little or no place in the thoughts of the majority. How fearful to be in imminent danger of death and eternal punishment, and how alarming the condition of those indifferent to their everlasting welfare. Where there is an underground shelter which is out of range of artillery and below the reach of falling bombs, how eagerly will the sane turn thither when the siren sounds. “The name of the Lord is a strong tower, the righteous runneth into it and is safe” ( Proverbs 18:10).
O let every reader who has not yet done so make haste into his closet, fall upon his knees and rise not till he has committed himself wholly unto Christ for time and eternity. Halt no longer between two opinions. The wrath of God is upon thee, and there is but one way of escape: then flee for refuge to the hope set before you in the Gospel ( Hebrews 6:18). Christ stands ready to receive if you will throw down your weapons of warfare. 2. How diligently you should examine whether or not you are in Christ, the place of eternal security. You should know whether or not you have complied with the requirements of the Gospel, whether or not you have closed with Christ’s gracious offer therein, whether spiritual life has come to your soul, whether you have been made a new creature in Christ. These things may be known with definite certainty. Put these questions to your soul. Had I sincere resolution to forsake my wicked way when I came to Christ? Did I relinquish all dependence upon my own works? Did I come to Him empty-handed, resting on His promise “him that cometh to Me I will in no wise cast out?” Then you may upon us is a requirement very far from welcome to those who wish to please themselves and follow their own devices. The standard of piety, the spirituality of God’s Law, the nature of holiness, the insistence that we must keep ourselves unspotted from this world, are directly contrary to the inclinations of the natural man.
That we must discipline our affections, regulate our thoughts, mortify our carnal appetites, cut off a right hand and pluck out a right eye, are certainly not good news to the unregenerate, especially when God insists that such mortification is never to be remitted but continued until mortality be swallowed up of life. No, it is impossible that fallen man will ever be pleased with a doctrine of perseverance in denying self, taking up his cross daily and following a holy Christ who is despised and rejected by this world. Thus it will abundantly appear from all that has been said, how baseless and pointless is the Arminian objection that the preaching of this doctrine encourages laxity and makes for licentiousness.
How can it be supposed that the proclamation of this blessed truth will lead to carelessness and carnality when we lay it down as a fundamental maxim that no one has any shadow of reason to consider himself interested in the blessing of perseverance except as he has and gives clear evidence that he is inwardly conformed to God and outwardly obedient to His commands?
Yet it must be allowed, no matter how carefully and proportionately the doctrine of Scripture be set forth by God’s servant, there will always be those ready to wrest. to their own destruction. If the Lord Jesus was falsely charged with “perverting the nation” ( Luke 23:2) His ministers must not expect immunity from similar criminations. If the apostle Paul was slanderously reported of teaching “Let us do evil, that good may come” ( Romans 3:8), we must not be surprised if the enemies of God should falsify our assertions and draw erroneous inferences from them. Yet this must not deter us from proclaiming all the counsel of God or keeping back anything that would be profitable to His people ( Acts 20:27,20). And now to make practical application of all that has been before us. 1. How earnest should sinners be of becoming Christians. In Christ alone is salvation and safety to be found. Security of person and of estate is the principal concern of men in this world, but security of soul has little or no place in the thoughts of the majority. How fearful to be in imminent danger of death and eternal punishment, and how alarming the condition of those indifferent to their everlasting welfare. Where there is an underground shelter which is out of range of artillery and below the reach of falling bombs, how eagerly will the sane turn thither when the siren sounds. “The name of the Lord is a strong tower, the righteous runneth into it and is safe” ( Proverbs 18:10).
O let every reader who has not yet done so make haste into his closet, fall upon his knees and rise not till he has committed himself wholly unto Christ for time and eternity. Halt no longer between two opinions. The wrath of God is upon thee, and there is but one way of escape: then flee for refuge to the hope set before you in the Gospel ( Hebrews 6:18). Christ stands ready to receive if you will throw down your weapons of warfare.
How diligently you should examine whether or not you are in Christ, the place of eternal security. You should know whether or not you have complied with the requirements of the Gospel, whether or not you have closed with Christ’s gracious offer therein, whether spiritual life has come to your soul, whether you have been made a new creature in Christ. These things may be known with definite certainty. Put these questions to your soul. Had I sincere resolution to forsake my wicked way when I came to Christ? Did I relinquish all dependence upon my own works? Did I come to Him empty-handed, resting on His promise “him that cometh to Me I will in no wise cast out?” Then you may be assured on the infallible Word of God that Christ received you, and you are most grievously insulting Him if you doubt it. Do you value Christ above all the world? Do you desire to be conformed more and more to His holy image? Is it your earnest endeavor to please Him in all things, and is it your greatest grief and confession to Him when you have displeased Him? Then these are the sure marks of every one who is a member of His mystical Body. 3. How jealously we should watch over and seek to protect this tree of God’s planting, from the winds of false doctrine and the pests which would fain destroy it. If we are to do so then we must give due attention to that injunction, “Keep thy heart with all diligence, for out of it are the issues of life” ( Proverbs 4:23).
We must make conscience of everything which is harmful to godliness. We must walk in separation from the world and have “no fellowship with the unfruitful works of darkness.” We must feed daily upon the Word of God, for otherwise growth is impossible. We must have regular recourse to the throne of grace, not only to obtain pardoning mercy for the sins committed but to find grace to help for present needs. We must make constant use of the shield of faith for there is no other defense against the fiery darts of Satan. A good beginning is not sufficient: we must press forward unto the things before. A small leak will eventually sink a ship if it be not attended to: many a noble vessel now lies wrecked upon the rocks. 4. How we should beware of wresting this doctrine. Let none encourage themselves in carelessness and fleshly indulgence through presuming upon their security in Christ. It is those who “hear” (heed) His voice and that “follow Him to whom He has made promise “they shall never perish” ( John 10:27,28). The ones of whom the Lord has declared “They shall not depart from Me” are those to whom He said “I will put My fear in their hearts” ( Jeremiah 32:40), but He gives no such assurance to those who trifle with Him. God has promised a victory to His people, but that very promise implies a warfare: victories are not gained by neglect and sloth. When Divine grace brings salvation to a soul it teaches him to deny “ungodliness and worldly lusts” and to “live soberly, righteously and godly in this present world” ( Titus 2:12), and if it is not so teaching me, then I am a stranger to saving grace. There is nothing which has so much forwarded the Arminian error of apostasy as the scandalous lives of professing Christians: see that your life gives the lie to it. 5. How we must ascribe all the glory unto God. If you have stood firm while others have been swept away, if you have held on your way when many who accompanied you at the beginning have forsaken the paths of righteousness, if you have thrived when others have withered, it is due entirely to the distinguishing mercy and power of God. “Who maketh thee to differ, and what hast thou that thou didst not receive” ( 1 Corinthians 4:7): you have no cause whatever to boast. “But the Lord is faithful, who shall stablish you and keep you from evil” ( 2 Thessalonians 3:3): if the Lord, then not myself. It is true we “will” and do, but it is God who worketh both in us ( Philippians 2:13). Our sufficiency is of Him and not of ourselves, and due acknowledgment should be made of this; and it will be by real saints. “Not unto us, O Lord, not unto us, but unto Thy name give glory, for thy mercy, for Thy truth’s sake” ( <19B501> Psalm 115:1). 6. How we should magnify the grace of God. The mind is incompetent to perceive how much we are beholden to the Lord for His interest in and care of us. As His providence is virtually a continual creation, an upholding of all things by His ‘power, without which they would lapse back again into nonentity: so the Christian’s preservation is like a continual regeneration, a maintenance of the new creation by the operations of the Spirit and the bestowing fresh supplies of grace. It was the realization of this fact that moved David to acknowledge of God, “Which holdeth our soul in life and suffereth not our feet to be moved” ( Psalm 66:9).
As Charnock well said, “It is a standing miracle in the world that all the floods of temptation shall not be able to quench this little heavenly spark in the heart, that it shall be preserved from being smothered by the streams of sin which arise in us, that a little smoking flax shall burn in spite of all the buckets of water which are poured upon it.” Thus God perfects His strength in our weakness. “O give thanks unto the Lord, for His goodness, for His mercy endureth forever” ( <19A601> Psalm 106:1). 7. How compassionate we should be unto weaker brethren. The more you are mindful of the Lord’s upholding hand, the more compassionate will you be unto those with feeble knees. “If a man be overtaken in a fault, ye which are spiritual restore such a one in the spirit of meekness, considering thyself lest thou also be tempted” ( Galatians 6:1).
Call to mind how patiently the Lord has borne with you. Remember how ignorant you were but a short time ago, and expect not too much from babes in Christ. Has not the Lord often recovered you when you did wander? Have not your brethren still occasion to bear with many blemishes in you? If so, will you be hyper-critical and censorious toward them!
Despise not small grace in any, but seek to encourage, to counsel, to help.

Christ does not break the bruised reed, nor must we.

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