THE question as to what is commonly called, “the perseverance of the saints,” includes in it another and a most serious one. That question is, as to the footing upon which the believer, justified by faith, stands before God. Thus a point of the greatest moment it is, to ascertain what the Scripture truth is. It is not too much to say, that the nature and character of the peace which as Christians we enjoy, and of our life and walk as such, are all materially affected by the view we entertain with regard to the truth before us.
I would at once then put the question: what is the nature of the salvation we have received, and what the footing upon which we now stand as believers before God?
Clearly, we stand as such, before God “in Christ,” “accepted in the Beloved” (Eph. 1:66To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. (Ephesians 1:6)). Christ in glory, risen from the dead, having finished in our behalf the work of atonement, stands as our representative in the presence of God. So fully, that what He has passed through for us we are accredited with. Thus we are said to be “dead,” “buried,” “quickened,” and “raised up” with Him; and even “seated together in heavenly places in Christ Jesus.” (Rom. 6:88Now if we be dead with Christ, we believe that we shall also live with him: (Romans 6:8); Eph. 2:5,65Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 6And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: (Ephesians 2:5‑6).) His being in heaven for us is thus as if we had actually gone in there and taken possession already of our final home; and there we are, presented to the eye and heart of God as identified with Him who “when He had by Himself purged our sins, sat down at the right hand of the Majesty on high.”
Our former state and condition as sinners has thus found its judgment in the cross. “Our old man was crucified with Christ:” — not should, or shall be, but “WAS;” not was crucified in me, but “with Him”. (Rom. 6) Thus, for God and for faith, the old standing has passed away. “We are not in the flesh,” (Rom. 8:99But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. (Romans 8:9)); “not of the world, even as Christ is not of the world.” (John 17:1414I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. (John 17:14).) To sum up all in a word, the apostle’s words as to the Christian place are, “If any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new.” (2 Cor. 5:1717Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. (2 Corinthians 5:17).)
I know that all these things are read, or sought to be read, in the light of experience, and referred to an inward work in the soul, instead of to our place in Christ, and what belongs to it. Yet Scripture says distinctly in this last case, as in others, “if any man be in Christ,” and then uses expressions which would certainly not be true of “any man in Christ,” (mark) if applied to the inward work. “All things new,” who indeed can pretend to, that knows anything of himself? Thus these blessed texts taken from their true application are made instruments of self torture for souls seeking honestly but blindly to find in themselves evidences that they are accepted of God. While, with the eye on Christ, and the knowledge that we are in Him, and therefore, “as He is, so are we,” (1 John 4:1717Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. (1 John 4:17)), they become the sweetest, fullest assurances of where Divine love has placed us, and what we are to God as in His Son. Is there any “old thing” in Him? If I am thus accepted of God, are not the “old things passed away?” are not “all things become new?” Yes, indeed, wholly. I can take it in the simplest way, and believe it to the fullest extent, and find it unutterable joy, and only that.
Well, this is how we are accepted. We have travelled through death in Christ, and come up out of it. We have taken possession in Him already of our place above. We are accepted of Him where no whit of the “old things” is found. Look at this, beloved reader, and then answer me, O answer me, — is this security? Will Christ fail to satisfy God? Will God, who has accepted Him for me, repent, and again turn to what I am? Alas for me, if He does! Alas for me and for you; and that, not at our worst, but at our best!
But no: that is impossible; for with Christ — in Christ’s death, — we have died. “He that is dead is justified from sin.” (Rom. 6:77For he that is dead is freed from sin. (Romans 6:7) margin.) Our life, our history, ended with the cross, in complete and utter judgment. We live before God in Christ alone. His own words are now, “Because I live, ye shall live also.” (John 14:1010Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. (John 14:10).)
2. And thus have we “peace”; and upon such ground as this is “peace” in the proper sense alone possible. I need scarcely waste words in proving that it is peace that God is preaching by Jesus Christ, (Acts 10:3636The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) (Acts 10:36)), and that “being justified by faith we have peace with God through our Lord Jesus Christ.” (Rom. 10:11Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. (Romans 10:1).) Not only the “full assurance of faith,” (Heb. 10:2222Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 10:22)), but “the full assurance of hope,” also, is what God designs for us (6:11.) This is peace as to the past, the present, and the future; and this is alone true peace. However blest my portion in the present, if there is danger that I lose it, who shall say I ought not to be afraid? It is no comfort to say to me, “it all depends upon yourself,” when “myself” is just what I have learned most of all to be afraid of. Ought I to have “perfect peace” in looking onward to the future, if it is to consist in assurance that I shall never backslide and depart, though many have! If I read, “Thou wilt keep him in perfect peace, whose mind is stayed on Thee” — I can understand that, if I may trust Him for the future too. If I may say, in confidence that I have committed my soul into His bands, — “I know whom I have believed, and am persuaded that He is able to keep what I have committed unto Him against that day,” (2 Tim. 1:1212For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. (2 Timothy 1:12)), then indeed all is well. If He will not keep it, except I do my part (little or much), then, how can it be peace?
To trust Him fully, if He be all in it, is surely well and what I ought to do. But on the other hand, I ought to distrust myself. “Let him that thinketh he standeth, take heed lest he fall.” But if I am not to think I stand, and yet my salvation depends upon my standing, ought I to be at rest?
3. But blessed be God, it is not so. Perfected as a Saviour through the suffering of the cross, Christ is become “the author of eternal salvation unto all them that obey Him.” (Heb. 5:99And being made perfect, he became the author of eternal salvation unto all them that obey him; (Hebrews 5:9)). What is “eternal” salvation? and when do I receive it? Well, Paul says to us that God “HATH saved us” (2 Tim. 1:99Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, (2 Timothy 1:9).) Is not that, then, “eternal salvation”? If I have obeyed Him, — for the gospel calls for obedience, most surely (Rom. 10:1616But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? (Romans 10:16)) — if I have obeyed His call of grace and come to Him, —is He not the author of eternal salvation to me just then? or must I wait till there is no more danger, before I can speak of being saved forever?
4. But redemption, too, is eternal. “He hath entered in once into the holy place, having obtained eternal redemption for us,” (Heb. 9:1212Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. (Hebrews 9:12)). Well, are we redeemed? Yes, assuredly, “we have redemption through His blood, the forgiveness of sins, according to the riches of His grace,” (Eph. 1:77In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; (Ephesians 1:7).) Is that, then “forever”? Alas, through how many of the plainest testimonies of Scripture, the legality and unbelief of the human heart will work their way! Yet there it lies, the only true and perfect rest for the conscience, as we are witness to ourselves: there it lies before us, preaching, peace without presumption, because “peace through Jesus Christ.” Will He rebuke me, think you, because I cast this burden with all other burdens on Himself? May I not cast this care for the future too upon Him! Will He not justify my trust? Will He not care also for this?
5. But my “life,” too, is “eternal.” I already have “everlasting life.” How He has compassed me about with these eternities, as if to build me up an infinite rampart against doubt! For thus saith the Lord Himself, “Verily, verily I say unto you, He that heareth mg word, and believeth on Him that sent me, HATH everlasting life, and shall not come into condemnation; but is passed from death unto life.” (John 5:2424Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. (John 5:24).)
Beloved reader, these are the Lard’s own words; Solemnly uttered and affirmed as truth, they link the present and the future of the believer indissolubly tether. He says, the one who has eternal life (in the present) shall not (in the future) come into condemnation. Do you believe that? There is no “guarding” of that statement, such as men suggest; no “if” nor “but” to mar the blessed peace that that assurance gives. Are you going to put it in? Are you going to bring some other Scripture to qualify or modify the simple meaning of this? It is in vain; for “Scripture cannot be broken,” and He who gave it cannot so deny Himself. The whole idea of balancing one passage with another as if, taken simply as they stand, they were opposed to one another, is false, and a fatal denial of the truth of God. What simple soul could lay hold of the truth in a statement which had to be balanced with an unknown number of other statements, before the precise meaning could he settled? The Divine Lover of men’s souls could not speak so to them. He could not use words which, taken simply and literally as they stand, would deceive. No, He could not do this. And thus, if I get what really He has said, I may be sure He has said nothing else to contradict or empty it of meaning. I may rest my soul upon it safely. I may build on it as on a rock.
I know few sadder signs of the little authority the Word of God has in the present day, than this deplorable habit of ranging Scripture against Scripture. On one side a text is produced; instead of reverent inquiry as to what it means, a text in opposition to it, as men deem, is produced. James’ “justification by works” is put in the one scale; Paul’s “justification by faith” in the other. Arminian texts are balanced with Calvinistic. Alas, God’s word is gone as an authority, and common sense and human reason become supreme judges as to the side on which the scale of truth inclines.
How unlike our Lord’s “Verily, verily!” What a relief to come back to that nut of the fog of human uncertainty. “He spake as One that had authority, and not as the scribes.” Do you fear to trust him, beloved reader, apart from all His commentators? Certainly, then, what He says of the believer is, that he has everlasting life and shall not come into condemnation, but, — here is the confirmation of it, — is passed from death unto life. His future condition is settled by his present one, for already he has “EVERLASTING life.” He is alive to God forever.
6. The Lord repeats this in another well-known passage, “My sheep hear My voice, and I know them, and they follow me; and I give unto them eternal life, and they shall never perish; neither shall any one pluck them out of my hand.” (John 10:27, 2827My sheep hear my voice, and I know them, and they follow me: 28And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. (John 10:27‑28).)
Now, if anything could add strength to the former statement, it would be precisely what we find here. For it is not only now, “I give them eternal life, and they shall never perish,” but if people suggest, “it is only if they hear Christ’s word,” “it is only while they follow Him,” this is met by the assertion, “My sheep do hear my voice,” “they do follow Me.” You may say, if you will, “not always,” “not continually” — but our Lord says nothing one way or other about that. He takes for granted, (so to speak) that they do hear and follow; you have no right to suppose anything else. It is not said that they hear always, or follow without any straying; still on the whole they hear and follow, and He gives them eternal life, and they never perish, nor shall any pluck them out of His hand. If you say (with some) they may pluck themselves out, then they would perish; but, He says, they never shall.
7. One more text on this side of the question, and as to this point more decisive perhaps for many. The apostle John, with the case of certain apostates before him, tells us in words that apply to very many since: “They went out from us, but they were not of us; for, if they had been of us, they would no doubt have continued with us; but they went out, that they might be made manifest that they were not all of us.” (1 John 2:1919They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. (1 John 2:19)).
The decisiveness of this passage in connection with those just quoted, is in its taking up so simply and decidedly just the point which many think to be uncovered by the others. It asserts without any qualification the exact doctrine of the “perseverance of the saints:”— if they had been of us, they would have continued with us;” their going out made it manifest that they were not of us.
Surely than this nothing can be plainer or more complete. With this, then, we may end the direct proofs of the doctrine. We have found the foundation of it to be a standing in Christ before God, which cannot change because He cannot. We have found that as sinners we had our death and judgment in the cross of Christ, and are now in Him, the old things passed away entirely. We have found that God has saved us, and that salvation is eternal; that we have also “eternal redemption” and “everlasting life;” that the Lord’s own assertion as to His own is, that they shall not come into condemnation, nor ever perish; that His sheep do hear His voice, and follow Him; and that the apostle tells us that real Christians will “continue” such.
I beseech, again, my reader’s earnest attention to the point, that thus, too, alone is perfect peace with God possible — peace as to the past, the present, and the future — “full assurance of hope” without presumption.
The way is now open to look at the passages, which are supposed to teach the possibility of salvation being lost.
(To be continued, if the Lord will).