1. "Will a believer be saved, no matter into what course of sin he may fall, and die in?" A true believer will, infallibly, be saved; but we consider that salvation includes, not only full deliverance from the future consequences of sin, but from the present power and practice thereof. And, hence, if we find a person living in sin, and yet talking about his a.s.surance of salvation, we look upon him as an antinomian, and not a saved person at all. "If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth." The believer may fall, but He will be lifted up; he may be overtaken, but he will be restored; he may wander, but he will be brought back, because Christ is able to save to the uttermost, and not one of His little ones shall perish.

2. "Will the Holy Spirit dwell in a heart where evil and unholy thoughts are _indulged_?" The body of the believer is the temple of the Holy Ghost. (1 Cor. vi. 19.) And this precious truth is the ground of exhortation to purity and holiness of heart and life. We are exhorted not to grieve the Holy Spirit. To "_indulge_" evil and unholy thoughts is not christian walk at all. The Christian may be a.s.saulted, grieved, and hara.s.sed by evil thoughts, and in such a case he has only to look to Christ for victory. Proper christian walk is thus expressed in John's first epistle: "We know that whosoever is born of G.o.d sinneth not; but he that is begotten of G.o.d keepeth himself, and that wicked one toucheth him not." (Chap. v. 18.) This is the divine side of the question. Alas! we know there is the human side likewise; but we judge the human side by the divine. We do not lower the divine to meet the human, but ever aim at the divine notwithstanding the human. We should never be satisfied with anything lower than 1 John v. 18. It is by keeping up the true standard that we may expect to raise our moral tone. To talk of having the Spirit and yet "_indulge_" in evil and unholy thoughts is, in our judgment, the ancient Nicolaitanism (Rev. ii. 6, 15), or modern antinomianism.

3. "If it be so, then, will not people say, they may live as they like?" Well, how does a true Christian like to live? As like Christ as possible. If one had put this question to Paul, what would have been his answer? 2 Cor. v. 14, 15, and Phil. iii. 7-14, furnish the reply.

It is to be feared that the persons who ask such questions know but little of Christ. We can quite understand a person getting entangled in the meshes of a one-sided theological system and being perplexed by the conflicting dogmas of systematic divinity; but we believe that the man who draws a plea from the freedom, sovereignty, and eternal stability of the grace of G.o.d to continue in sin, knows nothing of Christianity at all, has neither part nor lot in the matter, but is in a truly awful and dangerous condition.

As to the case which you adduce, of a young man who heard a minister state in his sermon that "once a child, always a child," and who took occasion from that to plunge into and continue in open sin, it is only one of thousands. We believe the minister was right in what he said, but the young man was wrong in what he did. To judge the words of the former by the acts of the latter is utterly false. What should I think of my son, if he were to say, Once a son, always a son, and therefore I may proceed to smash my father's windows and do all sorts of mischief? We judge the minister's statement by the Word of G.o.d, and p.r.o.nounce it true. We judge the young man's conduct by the same rule, and p.r.o.nounce it false. The matter is quite simple. We have no reason to believe that the unhappy young man ever really tasted the true grace of G.o.d; for if he had, he would love and cultivate and exhibit holiness. The Christian has to struggle with sin; but _struggling_ with it and _wallowing_ in it are two totally different ideas. In the one case we can count on Christ's sympathy and grace; in the other, we are actually blaspheming His name by implying that He is the minister of sin.

We consider it a very serious mistake to set about judging the truth of G.o.d by the actings of men. All who do so must reach a false conclusion. The true way is just to reverse the order. Get hold of G.o.d's truth first, and then judge everything by that. Set up the divine standard, and test everything thereby. Set up the public scales, and weigh every man's load therein. The scales must not be regulated by each man's load, but each man's load be tested by the scales. If ten thousand professors were to fall away, and live and die in open sin, it would not shake our confidence in the divine doctrine of final perseverance. The selfsame Word that proves the doctrine to be true, proves them to be false. "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out, that they might be manifest that they were not all of us." (1 John ii. 19.) "The foundation of G.o.d 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." (2 Tim. ii. 19.)

III. We shall now proceed to examine the various pa.s.sages of Scripture which, as you say, are generally adduced by those who seek to overthrow the doctrine of final perseverance. But before doing so, we deem it of importance to lay down the following fundamental principle, which will, in our judgment, be found most helpful in the interpretation of Scripture generally. The principle is very simple.

No one pa.s.sage of Holy Scripture can by any possibility contradict another. If therefore there be a seeming contradiction, it must arise from our want of spiritual intelligence. Thus, for example, if any one were to quote James ii. 24 in defense of the doctrine of justification by works, I might not be able to answer him. It is quite possible that thousands, like Luther, have been sadly perplexed by that pa.s.sage.

They may feel the fullest and clearest a.s.surance that they are justified, and that not by any works that they have done, but simply "by faith of Jesus Christ," and yet be wholly unable to explain these words of James--"Ye see then how that by works a man is justified, and not by faith only."

Now, how is one to meet such a difficulty as this? He really does not understand the apostle James. He is involved in much perplexity by the apparent contradiction between James and Paul. What is he to do? Just to apply the principle above stated. No one pa.s.sage of Scripture can possibly contradict another. As well might we apprehend a collision between two of the heavenly bodies while moving in their divinely appointed orbits, as that two inspired writers could possibly clash in their statements. Well, then, I read in Rom. iv. 5 such plain words as these: "But to him that _worketh not_, but believeth on Him that justifieth the unG.o.dly, his _faith_ is counted for righteousness."

Here I find works entirely excluded as a ground of justification, and faith alone recognized. So also in chapter iii. I read, "Therefore we conclude that a man is justified by faith without (or apart from) works of law." And, again, "Being justified by faith, we have peace with G.o.d." Exactly similar is the teaching in the epistle to the Galatians, where we read such plain words as these: "_Knowing_ that a man is not justified by works of law, but by faith of Jesus Christ, even we (Jews) have believed in Jesus Christ, that we might be justified by faith of Christ, and not by works of law: for by works of law shall no flesh be justified." (Chap. ii. 16.)

In all these pa.s.sages, and many more which might be quoted, works are sedulously excluded as a ground of justification, and that too in language so plain that a wayfaring man, though a fool, need not err therein. If therefore we cannot explain James ii. 24, we must either deny its inspiration or have recourse to our principle, namely, that no one pa.s.sage of Holy Scripture can possibly contradict another, and so remain, with unshaken confidence and unruffled repose, rejoicing in the grand foundation truth of justification by faith alone, apart from law-works altogether.

Having called the reader's attention to the famous pa.s.sage in James ii., it may not be amiss to offer him, in pa.s.sing, a word or two of exposition which will help him in the understanding of it. There is a little word in verse 14 which will furnish the key to the entire pa.s.sage. The inspired apostle inquires, "What doth it profit, my brethren, though a man _say_ he hath faith?" Had he said, What doth it profit though a man _have_ faith? the difficulty would be insuperable, the perplexity hopeless. But the important word "say" quite removes all difficulty, and unfolds in the simplest possible way the point which the apostle has in his mind. We might inquire, What doth it profit though a man _say_ he hath ten thousand a year, if he have it not?

Now, we are aware that the word "say" is constantly left out in quoting James ii. 14. Some have even ventured to a.s.sert that it is not in the original. But any one who can read Greek has only to look at the pa.s.sage and he will see the word _legee_ (_say_) placed there by the Holy Ghost, and left there by all our leading editors and biblical critics; nor can we well conceive a word of more vital importance in a pa.s.sage. Its influence, we believe, is felt throughout the entire context in which it occurs. There is no use in a man merely _saying_ he has faith; but if he really has it, it "profits" him for time and eternity, inasmuch as it connects him with Christ, and puts him in full and inalienable possession of all that Christ has done and all that He is for us before G.o.d.

This leads us to another point, which will greatly tend to clear away the seeming contradiction between the two inspired apostles, Paul and James. There is a very material difference between _law-works_ and _life-works_. Paul jealously excludes the former; James as jealously insists on the latter. But be it carefully noted that it is only the former that Paul excludes, as it is only the latter that James insists on. The acts of Abraham and Rahab were not law-works, but life-works.

They were the genuine fruits of faith, apart from which they would have possessed no justifying virtue whatever.

It is well worthy of note that with the history of four thousand years before Him, the Holy Ghost, in the apostle, should have fixed upon two such works as that of Abraham in Genesis xxii. and that of Rahab in Joshua ii. He does not adduce some acts of charity or benevolence, though surely He might easily have selected many such from the vast ma.s.s of materials which lay before Him. But, as if antic.i.p.ating the use that the enemy would make of the pa.s.sage now before us, He takes care to select two such ill.u.s.trations of His thesis as prove beyond all question that it is life-works and not law-works He is insisting upon, and leaves wholly untouched the priceless doctrine of justification by faith, apart from works of law.

Finally, if any should feel disposed to inquire as to the difference between law-works and life-works, it is simply this: law-works are such as are done in order to get life: life-works are the genuine fruits of life possessed. And how do we get life? By believing on the Son of G.o.d. "Verily, verily, I say unto you, He that heareth my words, and believeth on Him that sent Me, _hath_ everlasting life." (John v.

24.) We must have life before we can do anything; and we get life, not by "saying" we have faith, but by really having it; and when we have it, we shall manifest the precious fruits thereof, to the glory of G.o.d.

Thus, then, we not only implicitly believe that Paul and James _must_ harmonize, but we can plainly see that they _do_.

Having thus sought to define and ill.u.s.trate our principle, we shall leave you, dear friend, to apply it in the various cases of difficulty and perplexity which may come before you in the study of Scripture, while we endeavor to expound, as the Lord may enable us, the important pa.s.sages of Scripture which you have laid before us.

1. The first quotation is from the second epistle of Peter--"But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in d.a.m.nable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction." (Chap. ii. 1.) The difficulty of this pa.s.sage arises, we suppose, from the expression, "denying the Lord that bought them." But there is, in reality, no difficulty whatever in these words. The Lord has a double claim on every man, woman, and child beneath the canopy of heaven. He has a claim founded on creation, and a claim founded on redemption. It is to the latter of these two that the apostle refers. The false teachers will not merely deny the Lord that _made_ them, but even the Lord that _bought_ them.

It is of importance to see this. It will help to clear away many difficulties. The Lord Jesus has a purchased right over every member of the human family. The Father has given Him power over all flesh.

Hence the sin of those who deny Him. It would be sin to deny Him as Creator; it is a greater sin to deny Him as Redeemer. It is not at all a question of regeneration. The apostle does not say, Denying the Lord that quickened them. This would indeed be a difficulty; but as the pa.s.sage stands, it leaves wholly untouched the truth of final perseverance.

2. The second pa.s.sage occurs at the close of the same chapter (verses 20 and 22)--"For if after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them than the beginning.... But it is happened unto them according to the true proverb, 'The dog is turned to his own vomit again: and the sow that was washed, to her wallowing in the mire.'"

The diffusion of scriptural knowledge and evangelical light may and does frequently exert an amazing influence upon the conduct and character of persons who have known the saving, quickening, emanc.i.p.ating power of the gospel of Christ. Indeed it is hardly possible for an open Bible to be circulated, or a free gospel to be preached, without producing very striking results which, after all, will be found to fall far short of _the_ grand result of regeneration.

Many gross habits may be abandoned, many "pollutions" laid aside, under the influence of a merely intellectual "knowledge of the Lord and Saviour Jesus Christ"; while, at the same time, the _heart_ has never really been savingly reached at all. Now, it will be invariably found that when persons shake off the influence of evangelical light--even though that influence never extended beyond their outward conduct--they are sure to plunge into greater depths of evil, and greater excesses of worldliness and folly than ever; "The latter end is worse with them than the beginning." The devil takes delight in dragging the _quondam_ professor through deeper mire than that in which he wallowed in the days of his ignorance and thoughtless folly.

Hence the urgent need of pressing on all with whom we have to do the importance of making sure work of it, so that the knowledge of truth may not merely affect their external conduct, but reach the heart, and impart that life which, when once possessed, can never be lost. There is nothing in this pa.s.sage to terrify the sheep of Christ, but very much to warn those who, though they may for a time put on the outward appearance of sheep, have never been inwardly aught but as the dog and the sow.

3. Ezekiel xviii. 24, 26--"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 trespa.s.s that he hath trespa.s.sed, and in his sin that he hath sinned, in them shall he die.... When a righteous man turneth away from his righteousness and committeth iniquity, and dieth in them; for his iniquity, that he hath done, shall he die." With this we may connect your reference to 2 Chronicles xv. 2--"The Lord is with you while ye be with Him: and if ye seek Him, He will be found of you: but if ye forsake Him, He will forsake you." We feel constrained, dear friend, to say that it evidences a sad want of spiritual intelligence to adduce such pa.s.sages of Scripture as bearing in any way upon the truth of the final perseverance of Christ's members. These, and numberless other scriptures in the Old Testament, as well as many similar pa.s.sages in the New Testament, unfold to us the deeply important subject of G.o.d's moral government. Now, to be merely a subject of G.o.d's government is one thing; to be a subject of His unchangeable grace is another. We should never confound them. To elaborate this point, and to refer to the various pa.s.sages which ill.u.s.trate and enforce it, would demand a volume: we would here only add our full persuasion that no one can understand the word of G.o.d who does not accurately distinguish between man under government and man under grace. In the one case he is looked at as walking down here, in the place of responsibility and danger; in the other, he is looked at as a.s.sociated with Christ above, in the place of inalienable privilege and eternal security. These two Old Testament scriptures to which you have referred us are entirely governmental, and, as a consequence, have nothing whatever to do with the question of final perseverance.

4. Matthew xii. 45--"Then goeth he and taketh with him seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be unto this wicked generation." The closing sentence of this pa.s.sage quite explains the whole context. Our Lord is describing the moral condition of the Jewish people. The spirit of idolatry had gone out of them, but only for a time, and to return again in sevenfold energy and intensity, rendering their last state worse by far than aught that has yet appeared in their most marvelous history. This pa.s.sage, taken in a secondary way, may be very intelligently applied to an individual who, having undergone a certain moral change, and exhibited a measure of improvement in his outward conduct, afterwards falls back and becomes more openly corrupt and vicious than ever.

5. 2 John i. 8, 9--"Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. Whoever transgresseth, and abideth not in the doctrine of Christ, hath not G.o.d. He that abideth in the doctrine of Christ, he hath both the Father and the Son." In verse 8 the apostle exhorts the elect lady and her children to look to themselves, lest by any means he should lose aught of the fruit of his ministry. They were to form part of his reward in the coming day of glory, and he longed to present them faultless in the presence of that glory, that his reward might be full. Verse 9 needs no explanation; it is solemnly plain. If one does not _abide_ in the doctrine of Christ, he has got nothing. Let slip the truth as to Christ, and you have no security as to anything. The Christian most a.s.suredly needs to walk watchfully in order to escape the manifold snares and temptations which surround him; but whether is that watchfulness better promoted by placing his feet upon the shifting sand of his own performances or by fixing them firmly upon the rock of G.o.d's eternal salvation? Whether am I in a more favorable position for the exercise of watchfulness and prayer while living in perpetual doubt and fear, or reposing in artless confidence in the unchangeable love of my Saviour-G.o.d? We think, dear friend, we may very safely antic.i.p.ate your reply.

6. Rev. iii. 11--"Behold, I come quickly; hold that fast which thou hast, that no man take thy crown." Two things are here to be considered, namely: first, this is an address to an a.s.sembly; and, secondly, it does not say, That no man take thy _life_. A _servant_ may lose his _reward_; but a _child_ can never lose his eternal _life_. Attention to this would remove a host of difficulties. Sonship is one thing; discipleship is quite another. Security in Christ is one thing; testimony for Christ is quite another. If our security were dependent upon our testimony--our sonship upon our discipleship, where should we be? True, the more I know my security and enjoy my sonship, the more effective will be my testimony and the more faithful my discipleship; but these things must never be confounded.

In conclusion, dear friend, you say that "All those texts which speak of enduring to the end, and overcoming, are thought to mean that, since there is a possibility of our not doing so, we may not be saved in the end." As to this, we would merely add that we shall be most happy at any time to enter with you upon the close examination of every one of those pa.s.sages to which you in this general way refer,*

and to prove, by the grace of G.o.d, that not one of them, when rightly interpreted, militates in the smallest degree against the precious truth of final perseverance; but that, on the contrary, each pa.s.sage contains within itself, or within its immediate context, that which will clearly prove its perfect harmony with the truth of the eternal security of the very feeblest lamb in all the blood-bought flock of Christ.

May the Lord establish our souls, more and more firmly, in His own truth, and preserve us unto His heavenly kingdom, to the glory of His holy name!

C. H. M.

P. S.--Paley observes that "we should never suffer what we know to be disturbed by what we know not." And Butler remarks nearly the same when he says, "If a _truth_ be established, _objections_ are nothing.

The one is founded on our _knowledge_, and the other on our _ignorance_." (See Jay's Autobiography, p. 170.)

A SACRED UNION

"'Twixt Jesus and the heavenly race Subsists a bond of sovereign grace-- A tie which h.e.l.l's tremendous train Can ne'er dissolve or rend in twain.

"Life's sacred bond shall never break, Though earth should to its centre shake: We rest in hope, a.s.sured of this; For G.o.d has pledged His righteousness.

"By Him 'twas counseled, planned, and done, Wrought in the blood of His dear Son-- The Christ appointed to redeem All that the Father chose in Him.

"O sacred union, firm and strong!

How great the grace! How sweet the song!

To G.o.d alone be all the praise Of rich, eternal, heavenly grace.

"In spirit one with Him who rose Victorious o'er His mighty foes; Who went on high and took His seat, Pledge of the serpent's full defeat.

"Triumphant thus o'er adverse powers, (For all He is and has is ours,) With Him, the Head, we stand or fall-- Our Life, our Surety, and our All.

"Thus saved in Him, a chosen race, Here may we prove our faithfulness, And live to Him who for us died, With whom we shall be glorified."

NOW AND THEN; OR, TIME AND ETERNITY

The principles of truth laid down in Luke xii. are of the most solemn and searching character. Their practical bearing is such as to render them, in a day like the present, of the deepest importance.

Worldly-mindedness and carnality cannot live in the light of the truth here set forth. They are withered up by the roots. If one were asked to give a brief and comprehensive t.i.tle to this most precious section of inspiration, it might be ent.i.tled "Time in the light of eternity."

The Lord evidently designed to set His disciples in the light of that world where every thing is the direct opposite of that which obtains here--to bring their hearts under the holy influence of unseen things, and their lives under the power and authority of heavenly principles.

Such being the faithful purpose of the Divine Teacher, He lays the solid foundation for His superstructure of doctrine with these searching words: "Beware of the leaven of the Pharisees, which is hypocrisy." There must be no undercurrent in the soul. The deep springs of thought must be laid bare. We must allow the pure beams of heaven's light to penetrate to the depths of our moral being. We must not have any discrepancy between the hidden judgment of the soul and the style of our phraseology--between the bent of the life and the profession of the lips. In a word, we specially need the grace of "an honest and a good heart," in order to profit by this wondrous compendium of practical truth.

We are too apt to give an indifferent hearing or a cold a.s.sent to _home truth_. We do not like it. We prefer interesting speculations about the mere letter of Scripture, points of doctrine, or questions of prophecy, because we can indulge these in immediate connection with all sorts of worldly-mindedness, covetous practices, and self-indulgence. But ponderous principles of truth, bearing down upon the conscience in all their magnitude and flesh-cutting power, who can bear, save those who, through grace, are seeking to purge themselves from "the leaven of the Pharisees, which is hypocrisy"? This leaven is of a most specious character, takes various shapes, and is therefore most dangerous. Indeed, wherever it exists, there is a most positive and insurmountable barrier placed before the soul in its progress in experimental knowledge and practical holiness. If I do not expose my _whole soul_ to the action of divine truth,--if I am closing up some corner or crevice from the light thereof,--if I am cherishing some secret reserve,--if I am dishonestly seeking to accommodate the truth to my own standard of practice, or parry its keen edge from my conscience, then, a.s.suredly, I am defiled by the leaven of hypocrisy, and my growth in likeness to Christ is a moral impossibility. Hence, therefore, it is imperative upon every disciple of Christ to search and see that nothing of this abominable leaven is allowed in the secret chambers of his heart. Let us, by the grace of G.o.d, put and keep it far away, so that we may be able on all occasions to say, "Speak, Lord, for Thy servant heareth."[3]