By William Burt Pope, D.D.,
TENURE OF COVENANT BLESSINGS THE TENURE OF COVENANT BLESSINGS The Holy Spirit, the Administrator of Redemption, confers its blessings absolutely as the free gift of God in Christ, but not unconditionally and irreversibly. There is no fixed decree which has guaranteed all the concurrences of Providence, all the operations of grace, and all the gifts that assure an abundant entrance into heaven. The Christian covenant places man in a new and gracious PROBATION, gives ample ground of personal ASSURANCE, which as the assurance both of faith and of hope encourages to PERSEVERANCE. The present subject, therefore, requires a consideration of those three terms in their mutual relationsThere is a doctrine of Final Perseverance, which as such is only a conventional term used to signify one aspect of the covenant of grace: the irreversible bestowment of its blessings on those for whom Christ died, and for whom it is supposed He cannot have died in vain According to the view of truth already given, perseverance is an ethical duty, and not a specific gift of the covenant. So far as provision is made for it in that covenant, it belongs to the doctrine of Assurance, which in some form occupies a large and important place in the New Testament. Omitting the term Final, which is the symbol of a peculiar dogma, Perseverance may be made an independent section, for the sake of its own importance, as also to give opportunity of controverting error on the subject, or of setting the truth underlying that error in its right point of view. Thus we have three watchwords which are so correlated that they cannot well be disjoined. Perseverance is only the constant preservation of the Assurance of faith which is the conditional assurance given to a soul in Probation. The believer in Christ begins a new life in a new probation; goes on his way with an habitual assurance; and thus is animated to persevere to the end. This is the New- Testament economy of the Christian life, to which it is everywhere faithful Probation is the moral trial of a free spirit, continuing for a season under conditions appointed by God, and issuing in the confirmation of an abiding and unchangeable state The Christian scheme, as administered by the Holy Ghost, has not abolished probation, but has invested it with a new and peculiar character of grace, which, however, leaves it probation still I. Probation has not ceased in the economy of Redemption. The Scripture which says, Ye are not under [the] law but under grace, 1 does not mean that we are exempted from test and predestinated to life. It is true that when Adam fell his first estate of trial ended for himself and the race in him; and, according to the analogy of the doom of evil spirits, his destiny and the destiny of manhood was then settled. But the Divine condition of human probation included the prospect of a new and different test applied to the posterity of Adam individually under very different conditions. Man's independent probation ceased for ever; and began again through a Mediator. Probation did not cease, but its conditions changed. Redemption has not interfered with the law of probationary decision which so far as we know governs the destiny of every created intelligence. Generally, every covenant of God with man implies probation; and in a certain sense all probation involves the idea of covenant. Though diatheke is not precisely sontheke—it is rather Disposition or Arrangement than Covenant proper—it is commandment with promise and conditionAnd these are the essentials of probation. Strictly speaking, covenant only began with the Fall: being the arrangement for salvation through a Mediator. The peculiar kind of covenant of which Scripture speaks is always propounded, ratified, and administered through the mediatorial sacrifice 1 Rom. 6:14 II. Probation runs through the new covenant as individual 1. Generally, the entire economy of this dispensation of grace, in all the stages of its development on earth, is filled with the ideas and terms of test. The short history of Paradise is entirely governed by this principle. The Covenant of Grace— before the Law, under the Law, in the Gospel, these three being one—is not less subject to this rule. On God's part we have a long series of expressions, used to exhibit His relations to men, which are inconsistent with anything but a purpose to discipline and test character, to refuse the evil and choose the good: for instance, all such words as covenanting, testing, or temptation, striving, trial, discipline, forbearance, hardening or melting the heart, judgment, present and future, rewarding and punishing, reprobation, day of grace; which imply the Divine appointment or institute of probation, and are utterly incomprehensible on any other theory or principle of the destiny of mankind. Similarly, on man's part, we have a long series of counterpart expressions: submission, rebellion, choosing good or evil, tempting God, yielding to or vexing or grieving or quenching His Spirit, conscience, and self-judgment; all these being inexplicable on any other principle than that of a certain control over his own destiny 2. This may, particularly, be viewed with reference to the three main elements of individual probation: its beginning, and its processes, and its end (1.) The doctrine of Vocation has shown that the beginning of the Gospel in any heart is a test of the moral nature, as the Fall has left it, and of the preliminary and universal influences of the Spirit. Everyone that is of the truth heareth My voice: 1 this must refer to the very commencement of a probation: the first word of God to the soul is a test, the very first thought of Christ is a revelation of the hidden fibers of the being. Compel them to come in!2 means simply the vehement appeal that through the mind and heart persuades the will; and the final mystery of acceptance or rejection, notwithstanding all the power of Divine grace, is to be found in a moral attitude of that will. The Cross attracts: I, if I be lifted up from the earth, will draw all men unto Me:3 helkusoo. No man can come to Me, except the Father which hath sent Me draw him:4 helkusee. The former is the general and the latter is the individual attraction; but both alike detect the character and confirm it. The result is always referred to as the sustaining or failing under a testThe preaching of the Gospel is a savor of life unto life, and of death unto death. 5 God's co-workers beseech us to receive not the grace of God in vain.6 The Cross is a new testing tree of knowledge of good and evil: man, under the new probation, however, is commanded not to abstain but to take. The probation is now outside of Paradise, but in many of its characteristics it is precisely the same as within. It is bound up with all the issues of Christ's coming. And Jesus said, For judgment I am come into this world:7 this answers at the close to those words of the beginning, This Child is set for the fall and rising again of many... that the thoughts of many hearts may be revealed.8 Either through direct preaching or through indirect, in this world or beyond it, certainly before the Judgment Day, the name of Jesus will be, it must be, the touchstone of every man's will and the arbiter of his doom1 John 18:37; 2 Luke 14:23; 3 John 12:32; 4 John 6:44; 5 2 Cor. 2:16; 6 2 Cor. 6:1; 7 John 9:39; 8 Luke 2:34,35 (2.) The processes of the Christian life are all probationary. The Scriptures never address Christians as saved prospectively, only as saved retrospectively : as soozomenous, such as should be saved, 1 or who are in process of salvation. The manifestation of the Spirit is given to every man to profit withal:2 this does not refer only to special endowments; including these, it becomes a universal principle. The whole design of grace is disciplinary. The grace of God that bringeth salvation to all men hath appeared, teaching us;3 paideuousa, it puts us under training and discipline. It is to enable us to make our calling and election sure;4 that in its strength we may be able to withstand in the evil day, and, having done all, to stand.5 On the one hand the injunction is prove your own selves:6 this is one of the few texts in which the very term probation is used; and it signifies that we have to test, and try, and find out the secrets of our own hearts, watching ourselves under the eye of God as God watched Adam in Paradise. Another is, that ye may prove what is that good, and acceptable, and perfect, will of God.7 Reprobation is never mentioned save in regard to the Christian's failure under test: know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates,8 adokimoi. The word is unknown in the Bible save as the result of man's own act: the only reprobation is the being tried and found wanting. There is no worse self-deception than to regard personal religion as the working out of an absolute and final decree, and to it we may apply StPaul's words: Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.9 The probation is not only decisive as to the degree of our salvation, but decisive of our salvation itself. The test is not simply to ascertain how many cities we may rule over; but whether we shall be trusted at all or rejected1 Acts 2:47; 2 1 Cor. 12:7; 3 Tit. 2:11,12; 4 2 Pet. 1:10; 5 Eph. 6:13; 6 2 Cor. 13:5; 7 Rom. 12:2; 8 2 Cor. 13:5; 9 Gal. 6:7 (3.) At the end of all it is not said that the Judge will separate them one from another only, but that it will be as a shepherd divideth his sheep from the goats: 1 the context shows that these words describe their several characters as the result of the probation of a life. And this declaration winds up a series of parables all of which make the eternal issues depend on watchfulness and fidelity: Well done, thou good and faithful servant.2 The final judgment is the revelation of the result of a probationary course. There is a book of life which is the record of the called and chosen3 AND FAITHFUL: this last is now at length added to complete the former. The Lord had again and again referred to the many called and few chosen; and He also indirectly spoke of the still fewer who would endure to the end. But now He combines them all. This is the book of life of the Lamb slain from the foundation of the world.4 But the names were not indelibly written in it from the foundation of the world: had the individual names been written there, in any other sense than as foreseen to be there, it would not have been declared that the preservation of it is the reward of fidelity: to him that overcometh, the promise is, I will not blot out his name out of the look of life.51 Mat. 25:32; 2 Mat. 25:21; 3 Rev. 17:14; 4 Rev. 13:8; 5 Rev. 3:5III. Christian Probation has a specific character of grace. It ought not to be taught as a hard and rigorous doctrine, calmly leaving man to the decision of his own destiny. It is possible that, in recoiling from the former extreme which denies probation altogether, we fall into another which leaves too much in man's destiny to his own caprice. The ceasing of the first probation has introduced another presided over by grace; extending over mankind, in all their states and varieties 1. As it regards the world all men are and ever have been under a probationary constitution of mercy. The kindness and love of God our Savior toward MAN appeared finally in the Gospel; but the same PHILANTHROPY has governed the world from the beginning. The new trial of the race as such is a profound mystery, but a mystery of mercy. Grace, like the Gospel which is its proclamation, was in the world before Christ came; and the nations of men will be dealt with by the righteousness of Him of Whom it was said in the beginning of history, Shall not the Judge of all the earth do right?1 The probation of the world at large may be regarded under two aspects. (1.) Nationally, bodies and communities of men are dealt with by the Supreme Governor; they will be judged with strict regard to every advantage which they have enjoyed, and every disadvantage under which they have labored. The laws by which God governs families, communities, nations, and more or less the race at large, are laws which issue from the Mediatorial Court, are administered by the Redeemer of all men. But with this we have not now to do: it has been and will be discussed in other departments. (2.) The probation of all men individually is one of grace. We can hardly tell how to reconcile this with some of the sayings of Scripture; but the duty of theology is to reconcile those sayings with this truth. The probationary discipline of vast multitudes of the human race in the present life, the hidden processes of their trial, and the apportionment of their doom hereafter, are among the reserved mysteries of faith. Not an individual of all the countless hosts of the descendants of Adam will be dealt with save on the basis of a trial that was appointed for himself as if he were the only individual in probation1 Gen. 18:25 2. As it regards those who receive revealed truth Evangelical mercy yet more obviously directs probation. All things are ordered to enlist the free will on the side of God. The condemnation of original sin is removed; and its bias to evil is controlled by strong influences of grace. The power of the Holy Spirit is greater than that of evil can be. The force of Divine truth, applied by His Divine energy, and confirmed by the demonstration of Providence, is an element the strength of which must be estimated very highly in the consideration of the trial ordained for those who hear the Gospel. And as to those who hear it amidst the utmost disadvantages for its reception, we must fall back upon the mysterious internal influence which is present to every man behind and in concurrence with the earliest movements of evil 3. In the case of the regenerate probation is peculiarly rich in the provisions of grace. (1.) Every Christian is the object of personal care and most tender solicitude to the Holy Ghost. A comparison is sometimes made between the probation of Paradise and that of the believer in a fallen world: such a comparison can hardly be instituted to any good purpose. Whatever disabilities sin has entailed on us are more than made up by an indwelling Spirit, the Spirit of a new and higher life. Where sin abounded grace did much more abound. 1 (2.) And all events are so ordered that the difficulties of religious experience tend to invigorate the spirit. As blessings temperately enjoyed increase love, so afflictions endured with resignation strengthen the inner man. Through the secret control of the Holy Ghost, not an event in life but contributes to test the character; and under His rule every test sustained leaves that character the stronger. Hence we are bidden to count it all joy when ye fall into divers temptations.2 The highest graces of religion, those which the passion of Jesus has invested with a supreme dignity, are the issue of stern probation encountered with patience1 Rom. 5:20; 2 Jas. 1:2 4. But, after all, the Christian covenant leaves men to a probation that is exceedingly solemn. Everyone is taught by the Scripture to regard himself as deciding his lot for eternity. There is very much against him, very much for him; two worlds, of good and evil, enter into his being and contend for his soul. Under other conditions, and with differences that almost forbid the analogy, we all are undergoing the ordeal of the Garden again. The ordinary speech of mankind is true to this most affecting and impressive principle, that the present world is the scene of our trial for the eternal future. We are still in the garden of test; but the object of the discipline of life is to win back the Paradise lost through the grace of Him whose justice cast us out. Youth is a season of probation. In another sense every critical period of life is such: especially the evil day of affliction. But time, every man's portion of it, is his probationary term. Whatever a man soweth that shall he also reap! 1 is the warning exhortation. That ye may be able to withstand in the evil day, and, having done all, to stand:2 this is the encouragement. The result closes the Bible: he that is unjust, let him be unjust still I and he that is holy, let him be holy still!3 Though these words do not directly refer to the eternal state1 Gal. 6:7; 2 Eph. 6:13; 3 Rev. 22:11 This doctrine of probation and test is itself the test of ecclesiastical systems. The history of dogma on this subject, in its wider bearing on the Divine Decrees, has already been briefly given. It is needful now only to make a few more specific allusions to some more prominent relations I. All systems of Fatalistic Predestinarianism are condemned by the true doctrine of human probation: whether the ancient Fatalism which renounced the idea of one supreme personal God, bringing its Pantheon under the sway of Destiny as the final authority; or the modern Pantheistic Fatalism which makes all things the necessary manifestation— material or spiritual—of one substance, God or nature. If the Deity is for ever evolving Himself in humanity, there can be no probation. The good and evil— good OR evil is interdicted language — are alike God: choice, decision, probation are excluded. The tranquil confidence of many Pantheists in ancient and modern times is pure resignation to the inevitable. The triumph of Christianity is that it gives a still more perfect resignation to one who at the same time knows that every passing hour is pregnant with his eternal interest II. The dogma of Absolute Sovereignty in God and His government, and the decree of election flowing from it, are to a great extent inconsistent with just ideas of the probation of collective mankind, or of individual man. This may be looked at from several points of view 1. The dogma of an eternal and fixed predestination to salvation and perdition cannot be made to combine with moral trial Probation may indeed be reduced to mean the mere exhibition of the fact and the means of declaring the decree; it may also be made serviceable as tending to decide the varieties of Christian character and the degrees of final reward. But the Christian idea of a moral test is lost; for all its processes are supposed to be already predetermined 2. The more modern Federal Theology which has been grafted on Calvinism shows this still more strikingly. According to this scheme the history of Redemption is distributed under three covenants: first, the Covenant of Redemption between the Father and the Son; secondly, the Covenant of Works made with Adam, including his posterity; and, thirdly, the Covenant of Grace, this being subdivided again into the covenant before the Law, under the Law, and under the Gospel (1.) With regard to the first, it almost seems to place Christ Himself under a special and peculiar probation: if not in words yet in reality. On behalf of a certain portion of the race the Son of God is supposed to have undertaken the obligation of passive and active obedience: on the condition of His fidelity, this portion of the race is assigned to Him They are secure, at the expense of an infinite cost to their Surety. His is the stern probation, and not theirs. Though this theology would admit that He could not fail nor be discouraged, and cannot be charged with making Christ's undertaking doubtful; yet this is a noble inconsistency on its part. In fact, with respect neither to the Surety nor to the assured, is the strict idea of probation retained. But of such a covenant with the Holy Trinity for the partition of mankind the Scripture says nothing (2.) As to the second there is no such covenant of works in the record. If it is regarded as coming after that first eternal covenant it thereby loses its character as a covenant: the race of Adam is dealt with as necessarily fallen, and sin is made dangerously to rival the Atonement itself, predestined before the foundation of the world. If, on the Sublapsarian theory, the Covenant of Redemption is supposed to be based upon the Fall as a fact, then that covenant still absorbs and destroys the probation of men. The race of Adam failed in one test, and then was under trial no more. The covenant of works remains indeed as a continual remembrance of the Fall; but its only use is to detect and condemn sin and drive men to the better Covenant of Grace ordered in all things and sure (3.) As to this third, it cannot retain the essential elements of a covenant, supposing personal probation with its contingent issues to be excluded. It may be asserted that the compact of probation ceased when it really began in Christ. To say that God took the elect out of their own hands, and saved them through a Substitute who left nothing to their own will and effort and fidelity, or to contingency, is to contradict the tenor of Scripture, however much it may seem to honor the Divine sovereignty 3. The dogma of the express and distinct imputation of Christ's active righteousness secures the final presentation of the believer before God without spot and blameless; hence there is no deciding test as to his ultimate state. The growth of a new character under the Redeemer's perfect robe has nothing strictly probationary in it: the Christian will not appear in the garment woven of his own righteousness save for the regulation of his reward, and even that is inconsistent with the essential principle that Christ virtually takes the place of the saint and the saint appears as Christ in the entire administration of substitutionary grace 4. The exaggeration of the Divine sovereignty gives this dogma the character of Fatality which we have not hesitated to ascribe to it: it is no other than a Christianised Pantheistic Fatalism. Not unknown Fate or Destiny or moira, but the God and Father of all absolutely disposes, of the souls of men. Probation is, like all things else pertaining to their Christian estate, only imputed to them. Trial, test, and judgment and doom, are mere fiatus vocis, the veils and economical disguises of a dispensation of fixed and necessitated grace III. There are theories of Universalism which deal with this subject, and must be tested by our principle 1. That of a certain final Universal Destruction of Evil teaches that there is room enough in the universe, and time enough in the bosom of eternity, and resources enough in Divine omnipotence, for the gradual and sure annihilation or elimination of all defect, infirmity, and sin from the sum of things. This unlimited dogma maintains the idea of test in its own way: all who fail to sustain the test in this life, and in the succeeding aeons, will be finally destroyed. This is Probation without one of the alternatives of confirmation, which are necessary to its definition, the fixed continuance in evil; and with a new element added, the determination of sovereign Omnipotence. It holds the Calvinistic Sovereignty with a peculiar modification of its own. Whereas Predestinarian Election has for its dark side the foreordained reprobation of the evil as doomed to a fixed estate of eternal ruin, this notion avails itself of an eternal decree for the riddance of the universe from evil. It will plead that the idea of test includes only the detection of evil and no more; but this is neither the philosophical nor the Scriptural meaning of the word 2. The theory of Universal Restoration does the same, but for a different issue. It has the dogma of fixed Predestination, without the Election of Calvinism. It makes the tremendous history of human sin only an interlude that will be forgotten, or only drawn out of the recesses of oblivion as a precedent in the government of other worlds According to such an idea of probation the Creator indeed experiments with the principle of test and fails; finally withdrawing His creatures from this law with its responsibility, and constraining them to sanctity. Hence this scheme pleads like the former that test aims at the detection of evil alone, but only to bring out the unfathomable resources of Divine grace. In some exhibitions of this principle, the test indeed runs on after this life on principles independent of the redemption of Christ. But in them also, as in all these forms of Universalism, the strict notion of test leading to fixed confirmation is lost IV. The Hierarchical and Sacramentarian theories of the administration of grace, with their dogma of Merit, in their extreme forms seriously affect this doctrine 1. The principle of a necessary conveyance of grace through Sacraments in the hand of a human mediator tends to undermine the sanctity of human probation: if not in theory certainly in practice. It may be said that the failure of that grace in the case of persons interposing the bar of mortal sin leaves the issues to the applicant: this may indeed save the system from its worst theoretical consequences, but practically it impairs the sense of personal probation, making the Church with its sevenfold hedge of Sacramental ordinances the same kind of refuge from the strain of personal responsibility which Antinomianism makes the merit of Christ. Here, as often, two opposite schools meet 2. The specific dogma that the Counsels of Perfection test the character of believers, and stimulate them to a higher attainment, is an unscriptural one, so far as it introduces a new element in probation. It will be urged that our Lord Himself applied these as tests during His personal administration of His kingdom. But it must be remembered that He used these tests under special circumstances; that, strictly speaking, He never applied but one of the Counsels, that of the renunciation of property; and that, in the application of this, He only laid down a principle of universal importance with a specific reference to the need of a particular case. He never used tests of probation which should distinguish one class of His disciples from another in all ages 3. Hence the doctrine and practice of Romanism as the chief representative of the Sacramentarian system, and that of Merit resulting from obedience to Counsels, in two ways interfere with the reality of probation: first, by taking away to some extent the probationary responsibility of the believer, and, secondly, by applying a superfluous and limited test. Probation is in Christianity the same for all, and for all alike. It is not meant that these systems absolutely undermine the foundations of human trial. They retain the broad features of it, with its eternal issues; but they deeply prejudice its true Evangelical character V. The general principles of the doctrine here laid down will be found in the Analogy of Bishop Butler, whose chapters on the State of Trial, the Moral Government of God, and the State of Probation, should be carefully studied. A few extracts of a defensive character may appropriately close these remarks "The general doctrine of Religion, that our present life is a state of probation for a future one, comprehends under it several particular things, distinct from each other. But the first and most common meaning of it seems to be that our future interest is now depending, and depending upon ourselves; that we have scope and opportunity here for that good and bad behavior which God will reward and punish hereafter; together with temptations to one, as well as inducements of reason to the other. And this is, in a great measure, the same with saying that we are under the moral government of God, and to give an account of our actions to Him. For, the notion of a future account and general righteous judgment implies some sort of temptations to what is wrong: otherwise there would be no moral possibility of doing wrong, nor ground for judgment or discrimination. But there is this difference, that the word probation is more distinctly and particularly expressive of allurements to wrong, or difficulties in adhering uniformly to what is right, and of the dangers of miscarrying by such temptations, than the words moral government "But the thing here insisted upon is, that the state of trial, which Religion teaches us we are in, is rendered credible, by its being throughout uniform and of a piece with the general conduct of Providence towards us, in all other respects within the compass of our knowledge. Indeed if mankind, considered in their capacity as inhabitants of the world only, found themselves, from their birth to their death, in a settled state of security and happiness, without any solicitude or thought of their own: or if they were in no danger of being brought into inconveniences and distress, by carelessness, or the folly of passion, through bad example, the treachery of others, or the deceitful appearances of things: were this our natural condition, then it might seem strange, and be some presumption against the truth of Religion, that it represents our future and more general interest, as not secure of course, but as depending upon our behavior, and requiring recollection and self-government to obtain it. For it might be alleged, 'What you say is our condition in one respect, is not in any wise of a sort with what we find, by experience, our condition is in another. Our whole present interest is secured to our hands, without any solicitude of ours; and why should not our future interest, if we have any such, be so too?' But since, on the contrary, thought and consideration, the voluntary denying ourselves many things which we desire, and a course of behavior far from being always agreeable to us, are absolutely necessary to our acting even a common decent, and a common prudent part, so as to pass with any satisfaction through the present world, and be received upon any tolerable good terms in it: since this is the case, all presumption against self-denial and attention being necessary to secure our highest interest, is removed. Had we not experience it might, perhaps speciously, be urged, that it is improbable anything of hazard and danger should be put upon us by an Infinite Being when everything which is hazard and danger in our manner of conception, and will end in error, confusion, and misery, is now already certain in His foreknowledge." ASSURANCE The full confidence of salvation, which the Divine Spirit works in the believer, is best studied under two aspects. First, there is objective and external ground of assurance provided in the work of redemption and the means of grace. Secondly, there is the individual assurance of faith and of hope and of understanding based upon or flowing from the former through the operation of the Holy Ghost. Having considered these, we must then review the several points in which Christian Confessions vary on these important questions As to the internal assurance, much has already been said in relation to the Spirit's evidence of the several blessings in the Christian covenant; and as to the external something will be added under the doctrine of the Sacraments. But a general view of the ground and nature of assurance is necessary here, as belonging to the theology of Probation The external and everlasting ground of certainty to the Christian Church that the covenant of grace is sure is the resurrection of its Surety, which is declared historically and confirmed by the Holy Ghost. This confirmation, however, is connected with certain appointed means of grace, which are standing pledges of the Divine fidelity I. The resurrection of our Lord is set forth throughout the New Testament as the abiding ground of Christian confidence: especially by St. Paul, who knew the Redeemer only as risen. In his First Epistle to the Corinthians, he writes: If Christ be not risen, then is our preaching vain, and your faith is also vain. 1 Preaching in Antioch his first recorded sermon, he marks very emphatically the pledge given in Christ's resurrection. The Father receives the Son: Thou art My Son, this day have I begotten Thee!2 begotten perfectly in human nature as the finished Mediator, Priest, and Prophet, and King. Turning to us He says: I will give you the sure mercies of David, as the pledge of the accomplishment of all the promise which was made unto the fathers. To those who doubt the resurrection of Christ there is not only no assurance as to the truth of Christianity, but there is no assurance of any revelation from God; and from this there is but a step to universal skepticism. This has been exhibited under the Mediatorial Work. It is needful only to sum up:
1 1 Cor. 15:14;
2
Acts 13:32,33,34
1. In the resurrection of Christ, the body of believers
are certified that sin is abolished as
a condemnation and a power, By one offering He hath perfected for
ever them that are
sanctified:
2. His resurrection is the pledge of the presence of a
living omnipotent Savior in heaven:
He is Lord of all,
II. But in the purpose of God, willing more abundantly to show unto the
heirs of promise
the immutability of His counsel,
1. Generally, all means of grace are also seals of
grace: the Word or Bible, Prayer, the
House of God, the Assembly, the Christian Sabbath, are
all standing ordinances which
guarantee the certitude, of salvation. The entire
institute of external Christianity is an
attestation of Divine fidelity to the covenant of grace;
an abiding memorial of the risen
Lord
2. Specifically, the Sacraments are silent pledges and
seals as well as instruments of
grace: such is Baptism at the threshold and such is the
Eucharist within; both are seals of
the grace of justification, regeneration, and
sanctification. Baptism for ever pledges the
first and the constant washing away of sin. The
Eucharist pledges the first and the
constant partaking of Christ: the latter is, in this
view, the continuation of the former; and
they unite to assure the certitude of the common
salvation
3. These are all external or objective pledges for
assurance. The very existence of an
institute of worship, the everflowing water of baptism,
and the table always spread, are
silent tokens that salvation is with us: we see heaven open and the angels of God
ascending and descending on the Son of Man.
We approach them as outward and visible pledges,
The blessing of personal assurance is the gift of the
Holy Ghost, whose office is to bear
His witness
The Holy Spirit discharges, as has been seen, two
classes of office on behalf of the
Redeemer. He testifies
1. He is not expressly said to assure of pardon. That is
rather implied and involved than
stated. The Savior declared personal forgiveness in His
own name, that men might know
that the Son of
Man hath power on earth to forgive sins.
2. One of His names is the Spirit of adoption. Though it is our
own spirit regenerate that
as it were naturally says Abba, Father,
3. In the temple of Christian privilege, the Spirit is a
silent seal of consecration: ye
were
sealed with that Holy Spirit of promise.
ASSURANCE AND CONFIDENCE
The certitude of the believer is constantly referred to
by two terms: assurance and
confidence. These may be considered first as
corresponding to each other, and then as
united: the former being the certitude of the inner man,
the latter the expression of it in
the outer life
I. The instances wherein the former, pleeroforia, is used are three,
which must be
observed in their order
1. St. Paul, in his First Epistle, speaks of the Gospel
having come to the Thessalonians
in
much assurance:
Believers are assured of the Word of Truth of the Gospel of salvation on their believing,
and this their assurance is their seal for God. They
retain this confidence, and always
draw near in full
assurance of faith,
2. As it respects the future faith is hope: its
confidence somewhat changes its character
Absolute confidence as to the present, it may increase
as it regards the future. And we
desire that every one of you do show the same diligence
to the full assurance of hope unto
the end:
3. Once only is the
full assurance of understanding spoken of: St. Paul prays on
behalf of
the Colossians that they might add to the two other
kinds of assurance an abounding and
undimmed confidence of the understanding, suneseoos, in all the truths that
belong to the
mystery of God,
They have the highest knowledge which is the knowledge
of faith, they have such faith in
this Object as makes it the certitude of knowledge. This
is that
II. The latter,
parrhesia, occurs in remarkable correspondence with the former
1. There is in the New Testament a parrhesia for each pleeroforias, the external
profession of that internal assurance. We are exhorted
to come boldly unto the throne of
grace, that we may obtain mercy:
2. Cast not away
therefore your confidence,
3. Lastly, the confidence and boldness of confession
answers to the full assurance of
understanding.
They that have used the office of a deacon well purchase to themselves a
good degree and great boldness,
1 1 Tim. 3:13;
2
2 Cor. 3:12
III. The Epistle to the Hebrews, which has given us so
many illustrations of our doctrine,
sums up its own teaching of assurance and boldness at
the close, in a sentence which
drops the two words but retains their meaning: just as
it sums up its doctrine of the altar
and temple in new terms: We have an altar!
THE TESTIMONY OF OUR OWN SPIRIT
The interior assurance is connected with the external;
it guards and confirms it; and is
itself guarded and confirmed by the evidence of the
fruits of holiness, or the testimony of
a conscience void of offence. This may be called the
witness of our own spirit, though
Scripture does not so term it
1. The direct assurance or witness of the Holy Spirit
rests generally upon the indirect
witness of the external pledges. (1) There may be
occasional departures from this law: for
instance, where the Gospel vocation is independent of
the Christian Church and its
organization; where, in certain transcendent and
irregular dealings of Divine grace, the
soul is rapt into a region higher than the appointed
ordinances. The ordinary public means
of grace, including the Sacraments, may seem
occasionally to be only indirectly
connected with the soul's assurance. (2) But the Word of
God and prayer are invariably
the vehicle, instrument, and channel for His impartation
of assurance: it is in answer to
prayer, sometimes solitary and sometimes only
ejaculatory; and generally through the
application to the soul of the promises of the Holy
Scripture. We also joy in God
through
our Lord, Jesus Christ, by Whom we have now received the
Atonement:
2. This is the seal set by the soul itself in its
experience, to the verity and value of the
external pledges. Receiving the testimony given in the
Word and Sacraments to a
heavenly grace provided for man, the satisfied believer,
finding in himself the Spirit's
own assurance, having received His testimony, hath set to his
seal that God is true: 1
3. The Spirit's evidence, based on the Word and
Sacrament, is guarded by the ethical and
moral testimony of the life. Where-ever the assurance of
the Spirit is mentioned there is
to be found hard by the appeal to the resulting and
never absent evidences of devotion,
obedience, and charity. For as many as are led by the Spirit of
God, they are the sons of
God. For ye have not received the Spirit of bondage
again to fear; but ye have received
the Spirit of adoption, in Whom we cry, Abba, Father.
The latter gives another test: the voice within us of
the Spirit of adoption. Concerning
both and united it is said: if any man have not the Spirit of Christ
he is none of His. So in
St. John's First Epistle, the witnessing, indwelling,
and renewing Spirit are one and
indistinguishable.
Hereby know we that we dwell in Him 1
4. Thus, God,
willing more abundantly to show unto the heirs of promise the
immutability
of His counsel, 1
Bringing the several Confessions to this standard of
doctrine, and testing them by this one
article of assurance, we find many variations of more or
less significance
I. The Sacramentarian doctrine of assurance contains
some most important elements of
truth, as has been seen, but some errors also, which may
be noted in the following
tendencies
1. In Romanism and in Romanising theories it makes the
evidence of salvation a
concomitant of the sacrament of Penance, or of the
priestly absolution; and this, when
received, is fitful and occasional, and dependent on the
contingency of a sufficient compliance
with the conditions. It falls very much below the
dignity and blessedness of a
direct communication of the Eternal Spirit to the spirit
of the believer in Christ
2. The Sacramental theory in general denies rightly that
to any mortal is given the
assurance of final acceptance; the day of judgment being
the sealing revelation, and last
assurance of safety: looking for the mercy of our Lord Jesus
Christ unto eternal life.
3. It has introduced a special charisma or gift of
assurance of Perseverance, a sealing for
the elect of the Elect: thus combining in one
extraordinary privilege the assurance of faith
for the present and that of hope for the future, or, in
other words, adding to the witness of
the Spirit a pledge of final perseverance
4. In some forms it has sunk much below the true
doctrine. As, for instance, among those
who so far recoil from the fanaticism, as they term it,
of the doctrine of assurance as to
deny altogether the possibility of its attainment? This
is sometimes an exaggeration of
ascetic humility, sometimes an irrational recoil from
enthusiasm, and sometimes the
result of an undue preponderance given to the sterner
side of probation
II. Mysticism has always abounded in its own peculiar
developments of the doctrine of
probationary assurance
1. Its best and purest theology has generally maintained
a present assurance of faith,
generally though not always imparted, but without the
absolute assurance as to the future
It has sometimes undervalued the objective grounds of
confidence in its preference for
the internal light. Mysticism has been in all ages
either avowedly or virtually a reaction
and protest against superstitious dependence on the
external props of Christian certitude,
and such exaggeration of the soleness of the inward
witness was to be expected. It is seen
among the Pietists of Germany, among the Friends, and
occasionally among the less
instructed Methodists: in fact, among all who have been
suddenly aroused by strong tides
of religious revival from indifference or from
ceremonialism to the intense pursuit of
personal salvation
2. The extravagant Mystics of the Illuminist and
Quietist types erred exceedingly: the
former, forgetting the conditions of assurance,
repentance, and faith; the latter, making
the perfection of religion to consist in an absolute
indifference to assurance and evidence
and feeling of every kind. Their doctrine of
disinterested love, pressed to the extreme of
the utter extinction of desire of heaven and fear of
hell, overturns the very foundation of
any theory of personal evidence of salvation
III. The doctrine of Assurance, taught by what may be
called the Calvinistic system, on
the one hand, falls below the standard of Scripture,
while, on the other, it goes beyond its
plain teaching. Both the defect and the excess must be
studied
1. It falls below the calm and steadfast confidence
which the whole New Testament
declares to be the privilege for the present moment of
him who believes in Christ. (1) It
distinguishes too sharply between assurance and faith,
and is disposed rather to overvalue
the external grounds of confidence in comparison of the
internal. Certainly faith may
exist without assurance; nor is assurance absolutely and
unconditionally necessary to
salvation. But, though faith itself has no reflex
thought of itself, looking only at Christ, it
is in its perfect saving energy accompanied by the
assurance which is indeed
indistinguishable from faith in its highest exercise. He
loved me and gave Himself for me
2. On the other hand, it goes beyond the standard of
Scripture. When once attained, the
assurance is indefectible: while the essence of saving
faith is regarded as the assurance
that Christ generally is all that He is set forth, and
will do all that He promises—a faith
therefore, we repeat, independent as such of any
personal appropriation—the assurance
of our own personal salvation is an independent fruit of
faith, and a high attainment of the
spiritual life. It is the Divinely inwrought confidence
of an eternal salvation, and the
exhortation not to cast away its confidence is, if not
superfluous, only a prudential
expedient for moral discipline. But this subject belongs
to our next section
3. Both the defect and excess of the doctrine, and also
its true points, are seen in the
following words of the Westminster Confession: " This
infallible assurance doth not so
belong to the essence of faith, but that a true believer
may wait long, and conflict with
many difficulties, before he be partaker of it: yet,
being enabled by the Spirit to know the
things which are freely given him of God, he may,
without extraordinary revelation, in
the right use of ordinary means, attain thereunto. And
therefore it is the duty of everyone
to give all diligence to make his calling and election
sure." Here is a certain inconsistency
in making a free gift the result of diligent seeking.
When it is added that " true believers
may have the assurance of their salvation divers ways
shaken," that is true of all
assurance, though not precisely in the sense of this
document
IV. Methodism has done much to clear the Scriptural
doctrine of Assurance from the
misapprehensions that have obscured it in its system of
religious teaching the following
points are made prominent and sharply defined
1. It is asserted to be the
(1.) Mr. Wesley says on the former subject: "Is
justifying faith a sense of pardon?
Negatur. 1. Everyone is deeply concerned to
understand this question well; but Preachers
most of all. 2. By
justifying faith I mean that faith which whosoever hath not is
under the
wrath and the curse of God. By a sense of pardon I mean a distinct
explicit assurance that
my sins are forgiven. I allow (1) that there is an
explicit assurance; (2) that it is the
common privilege of real Christians; (3) that it is the
proper Christian Faith which
'purifieth the heart' and 'over-cometh the world.' But I
cannot allow that justifying faith is
such an assurance, or necessarily connected therewith. 3.
Because if justifying faith
necessarily implies such an explicit assurance of
pardon, then everyone who has it not
and everyone so long as he has it not is under the wrath
and the curse of God. But this is a
supposition contrary to Scripture as well as to
experience. Contrary to Is. 1: 10, and Acts
10: 34, 35. Again, the assertion justifying faith is a
sense of pardon/ is contrary to reason:
it is flatly absurd. For how can a sense of pardon be
the condition of our
receiving it?"
(2.) As to the latter: " The second inference is, let
none rest in any supposed fruit of the
Spirit without the witness. There may be foretastes of
joy, of peace, of love, and those not
delusive, but really from God, long before we have; the
witness in ourselves; before the
Spirit of God witnesses with our spirits that we have
redemption in the blood of Jesus,
even the forgiveness of sins.' Yea, there may be a
degree of longsuffering, of gentleness,
of fidelity, meekness, temperance, (not a shadow
thereof, but a real degree, by the
preventing grace of God,) before we 'are accepted in the
Beloved,' and, consequently,
before we have a testimony of our acceptance: but it is
by no means advisable to rest
here; it is at the peril of our souls if we do. If we
are wise, we shall be continually crying
to God, until His Spirit cry in our heart, Abba,
Father!' This is the privilege of all the
children of God, and without this we can never be
assured that we are His children
Without this we cannot retain a steady peace, nor avoid
perplexing doubts and fears. But
when we have once received this Spirit of adoption, this
' peace, which passcth all
understanding/ and which expels all painful doubt and
fear, will ' keep our hearts and
minds in Christ Jesus.' And when this has brought forth
its genuine fruit, all inward and
outward holiness, it is undoubtedly the will of Him that
calleth us, to give us always what
He has once given; so that there is no need that we
should ever more be deprived of either
the testimony of God's Spirit, or the testimony of our
own, the consciousness of our walking
in all righteousness and true holiness."
(3.) He also in many passages of his writings shows that
the testimony of the Spirit is
borne to our justification, adoption and sanctification
severally and respectively. As to the
two former no evidence is needed: as to the witness of
sanctification he says: "To this
confidence, that God is both able and willing to
sanctify us now, there needs to be added
one thing more, —a Divine evidence and conviction that
He doeth it. In that hour it is
done, God says to the inmost soul, ' According to thy
faith be it unto thee!' Then the soul
is pure from every spot of sin; it is clean ' from all
unrighteousness/ The believer then
experiences the deep meaning of those solemn words, 'If
we walk in the light as He is in
the light, we have fellowship one with another, and the
blood of Jesus Christ His Son
cleanseth us from all sin.'" Here two remarks must be
made. The distinction maintained
above, between the faith and its assurance, still holds
good. By the " conviction that He
doeth it" is meant the certainty conveyed to the soul
that the work of entire sanctification
is wrought. The " evidence " that is the perfection of
faith itself, and the confidence that it
has its object, are not always kept asunder in the
Sermons. But it is undoubted that Mr.
Wesley taught that the witness of finished
sanctification is to be expected. Again, by "
sanctify" here he means entirely sanctify: not being
always careful to observe his own
rule on the subject. There is no text of Scripture that
directly promises the knowledge of
so great an internal work; but none is necessary. It is
the prerogative of the Holy Spirit to
make His indwelling and work evident to the
consciousness: " God 'sealeth us with the
Spirit of promise' by giving us ' the full assurance of
hope/ such a confidence of receiving
all the promises of God, as excludes the possibility of
doubting; with that Holy Spirit, by
universal holiness, stamping the whole image of God on
our hearts." The subject of this
last assurance will come up again. Meanwhile, it is
enough to say that the Methodist
doctrine of the Spirit's witness covers the whole ground
of the Spirit's work. It rests upon
the firm foundation of the Scripture that we know the things that are freely given
unto us
of God.
2. It is the
Whatever voice, or word, or ordinance may be
employed—each and all may be
employed, and the Word in some form always—the assurance
must ultimately be
conveyed direct from Spirit to spirit. Mr. "Wesley in
his candor understates his argument
again and again. He deals with an objector thus: " ' But
the direct witness is never
referred to in the Book of God.' Not as standing alone;
not as a single witness; but as
connected with the other; as giving a joint testimony; testifying with our spirit, that we
are children of God." Strictly speaking, there is no
passage which more absolutely
declares the direct and sole testimony of the Holy
Ghost. The summarturei is
indeed a
joint testimony; but our own spirit is not supposed to
bring its inferences to be confirmed;
rather the witness of the Holy Ghost to our adoption is
borne through the spirit of our
new regenerate life. Elsewhere Mr. Wesley says, with
more ‘precision: " the
preposition
sun only denoting that He witnesses this at the same time that He enables us
to cry Abba,
Father. But I contend not; seeing so many other texts,
with the experience of all real
Christians, sufficiently evince that there is in every
believer both the testimony of God's
Spirit, and the testimony of his own, that he is a child
of God." These last words suggest
the remark that the Methodist doctrine is unfairly dealt
with when it is supposed to rest
upon one, two, or three cardinal passages. The Sermon
quoted ranges through a wide
variety of Scriptural proofs; and it does not include
all Hard by the words here and
habitually quoted there are others which even yet more
strongly declare the Mystery of
the inward assurance of the child of God: that, namely,
which speaks of the Searcher of
hearts hearing the voice of the interceding Spirit in
the inmost consciousness of His
suffering children
3. It is always confirmed by the accompaniment of the
Provision is made in the Christian covenant for the
maintenance of religion in the soul to
the end. The source of this grace is the effectual
intercession of Christ, caring for His
own. The manifestation of it is the all-sufficient power
of the Holy Spirit; in its nature
and operation it is superabundant and persistent; not
indefectible however, but
conditional on perseverance in fidelity
The general subject belongs to the Ethics as well as to
the Doctrines of Redemption. So
far as it belongs to doctrine, two things must be noted.
First, there is a specific
PERSEVERING GRACE IN ITS GROUND
Christ's eternal love to His own, as proved once for all
in His supreme sacrifice, is the
pledge of persevering grace being granted by Him
according to all the varieties of their
need. That love shows itself in special and effectual
intercession for them: intercession
which is the Redeemer's expressed will, and also His
prayer giving efficacy to ours
1. There is a sense in which the Lord regards the body
of believers as His own for time
and for eternity. By His atonement He has secured them
for Himself, and secured for
them every provision for eternal salvation. They are His
portion of the human race; and
their continuance in grace is provided for: not only for
their own sake but also for His. He
waits to rejoice over them in heaven as His purchased possession,
2. For this body, as distinguished from the world, He
intercedes. His will is their eternal
salvation.
Father, I will that, theloo hina, they also, whom Thou hast given Me, be
with
Me where I am.
3. Hence, nothing is more certain than the perseverance
of those who continue in that
body. They shall
never perish; neither shall any pluck them out of My hand. 1
PERSEVERING GRACE IN ITS MANIFESTATION
The grace of Perseverance is the constant impartation of
the Holy Ghost: indwelling as a
seal and bringing effectual succor in every time of
need
I. St. Paul, in one of those passages into which he
condenses the entire substance of
Gospel privilege, says: in Whom also after that ye believed ye
were sealed with that Holy
Spirit of promise, Which is the earnest of our
inheritance until the redemption of the
purchased possession.
1 Eph. 1:13,14;
2
Eph. 4:30;
3
Eph. 5:6,7;
4
1 Cor. 3:7
II. Persevering grace is imparted for every requirement
of our infirmity, and that in three
ways
1. It is the grace of watchfulness to keep what is
attained: I have
prayed for thee, that thy
faith fail not.
2. It is the manifold grace which enables the soul to
accomplish every duty of life.
God is
able to make all grace abound toward you, that ye,
always having all sufficiency in all
things, may abound to every good work:
There is no commandment without promise: promise of
reward for obedience, and
promise of help to perform. But the grace which
strengthens for endlessly diversified
duty is pledged to those and to those only who use it.
Work out your own salvation with
fear and trembling. For it is God which worketh in you
both to will and to do of His good
pleasure.
1 2 Cor. 9:8;
2
Phil. 2:12,13;
3
2 Thes. 1:11
3. It is the effectual grace of support that enables the
believer to sustain the pressure of
affliction and to endure all the will of God. The
Apostle's prayer for the Colossians is,
that they might be
strengthened with all might, according to His glorious power, unto
all
patience and longsuffering with joyfulness.
.1 Col. 1:11;
2
1 Pet. 4:1;
3
1 Pet. 5:10
PERSEVERING GRACE IN ITS NATURE AND OPERATION
This grace is, as has been seen, strong and persistent;
but mighty and enduring as it is, it
is still conditional
I. However viewed, the grace of Christ towards His own,
and the power of the Holy
Spirit within them, go far to secure absolutely the
final salvation of the regenerate. The
surpassing and unlimited love of the Redeemer, the
reluctance of the Spirit to forsake the
work of His hands, the plenitude of the means of grace,
the growing blessedness of true
religion, the might of intercessory prayer both Divine
and human, the feebleness of the
Lord's enemies in comparison of His lightest influence,
all conspire to show that the utter
relapse and final ruin of a regenerate soul is a hard
possibility. If the Holy Ghost forsakes
the soul for ever which He has once inhabited, such a
departure, rendering the place so
deeply and unalterably desolate, must be spoken of in
the language of the prophet as His
strange work, His strange act.
1 Isa. 28:21
1. This blessed truth explains much in Scripture that
seems to declare that the Christian
heritage is absolutely secure. If God be for us, who can be against us?
2. It explains the tone of assurance with which the
future is looked forward to among the
Christians of the New Testament. We are not of them who draw back unto
perdition; but
of them that believe to the saving of the soul.
3. But it must be reconciled with the most positive
testimonies that no man in the present
life can go beyond the assurance of hope. What a man seeth, why doth he yet hope
far?
1 Rom. 8:24;
2
Heb. 11:1;
3
Rom. 15:13;
4
Rom. 5:3,4,5
II. The grace of continuance is conditional,
notwithstanding all that has been said
Unconditional grace may be spoken of as provided for the
world as such, and for the
mystical Church as such: as received by individuals it
is conditional. Whether in the
beginning of preliminary life, or in the mature life of
the regenerate, or in the most
confirmed saints, its very nature as grace is bound up
with the condition that it is used by
the free concurrence of him who receives it
1. All grace of God is unconditional in its impartation
to the old race in Adam, and to the
new race in Christ.
The grace of God, and the gift by grace, which is by one man, Jesus
Christ, hath abounded unto many.
The Church, as such, is a predestined object of our
Lord's eternal complacency. Hence
the language of the Scripture runs in the strain of
indefectible gift of grace to the body
and fellowship of believers as foreseen and
predestinated from the foundation of the
world
2. But all grace, whether preliminary or saving, is as
it concerns the individual, and with
respect to its effectual operation, conditional.
Therefore St. Paul's exhortation, beseeching
us that we
receive not the grace of God in vain:
The conventional dogma of Final Perseverance belongs to
the Augustinian or Calvinistic
type of doctrine. There have been sundry attempts to
attach this doctrine to other systems,
but they have been vain : it comports with no other
theory of the economy of grace than
which limits it to a definite and elect number,
predetermined in the councils of eternity
Supposing redemption to be universal, and the offer of
grace free for all, and salvation
possible to every man, some have also supposed that the
grace of an effectual
regeneration must needs be indefectible and eternal. But
a more thorough examination of
the Christian covenant tends to show that this generous
interpretation of the doctrine of
persevering grace cannot be made consistent with the
freedom of will and personal
responsibility which lie at the foundation of universal
redemption. The arguments for the
indefectibility of grace in the Elect are such as rest,
first upon the nature of the Christian
Covenant, and then upon misunderstood Scriptures
What is called Final Perseverance, or the doctrine that
grace can never be finally lost, is
defended generally not so much by Scripture as by the
necessary principles of the socalled
Covenant of Redemption. So absolute and all-pervading in
this view of the Gospel
is the idea of a fixed and unalterable division of
mankind that it is made a canon to which
the interpretation of every passage of Scripture must
conform. What seems to be wrong
in these principles has been already indicated, but may
be summarized once more
1. The Absolute sovereignty of the Divine will presides
over an imaginary covenant
between the Father and the Son before time began; a
certain number were to be redeemed
and given to the Redeemer as the fruit and reward of His
atoning submission; and fidelity
to that covenant demands the immunity from possible fall
of all who were included in the
portion of Christ. There is no Scriptural evidence of
such an unconditional covenant,
though there is a catholic truth of inestimable
importance underlying the error. The
Redeemer has indeed His portion of mankind divided to
Him; but not by an absolutely
sovereign and despotic disposal of the eternal destinies
of men. He rejoices over those
who were given Him of the Father; but He laments over
one of them as lost. Moreover
He speaks of them as being drawn to Him one by one, and
promises them: him that
cometh to Me I will in no wise cast ou
2. The relation of Christ to those thus given Him is
supposed to be such that their
salvation is assured. He is their Substitute and Surety,
and more than their
Representative: He assumes their place at all points;
suffers for them, obeys for them, and
insures them an eternal sanctity. We have seen that the
Saviour's righteousness is not
otherwise imputed to His people than as their sin was
imputed to Him. We may conceive
of an imputation of the active righteousness in the
sense that we are reckoned righteous
as well as forgiven; but even of that the Scripture does
not so speak. We are predestinated
elect, St. Peter says, only through sanctification of the Spirit. 1
3. The irresistibility of Divine grace as an operation
of the Spirit within the soul is
necessary to the dogma of Final Perseverance. But grace,
as such, is never represented as
irresistible: it is free in God, and to be freely
received by man. Like the will it cannot
tolerate the idea of constraint, by its very name. God
is irresistible; and His will is
irresistible; but not His grace, which is only His
undeserved lovingkindness moving on
free intelligences. His will redeemed the world; and
that will was irresistible. The grace
that bringeth
salvation to all men
4. The distinction between the special grace that
insures salvation and the common grace
that may be, and by the terms must be, in many cases,
unprofitable, is arbitrary. No grace
of God should be called common: its slightest influence
may lead to heaven, and is given
with that intention. There is no necessity in the system
more hard, no dogma in it more
intolerable than that which requires us to believe in a
large and most affecting
expenditure of the grace of God intentionally
insufficient for salvation
5. The gift of Final Perseverance is an unreality,
whether in the expression or in the
thought which it expresses. Perseverance is an ethical
duty. The gift, or charism, of
perseverance is bestowed from moment to moment; it is
the diligent use of the grace of
every hour. That it should be imparted once for all as a
blessing of the Christian covenant
is a contradiction in terms; and the necessity of
choosing such a phrase for the doctrine is
an argument against it
The testimonies of Scripture introduced into this
controversy may be divided into two
classes: those which the advocates of Final Perseverance
use in offensive warfare, and
those which they resist when alleged against them. Both
classes have been already
alluded to; but the importance of the subject demands
that they be more formally
exhibited in their seeming contrariety
I. Positive declarations of the Bible in favor of the
necessary perpetuity of grace are
confessedly few. The argument most depended on is as we
have seen the nature of the
covenant of grace, or the compact between the Father and
the Son as already explained
The few testimonies to which appeal is made may be
referred to the decrees of God, to
our Lord's sayings, and to the Apostolical testimonies
as such
1. Whom He called
them He also justified, and whom He justified them He also glorified.
2. Our Lord's declarations on this subject are few. His
parable of the sheep, of whom He
says that they
shall never perish, neither shall any man pluck them out of My hand,
3. A few typical passages from the Apostles may be
adduced: each represents a class,
though a very small one
(1.) St. Paul writes: Being confident of this very thing, that
He which hath begun a good
work in you will perform it until the day of Jesus
Christ.
1 Phil. 1:6-10;
2
Jude 4;
3
Tit. 2:11
(2.) The only testimony of St. John that can be pressed
into the service is this: 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.
Comparison with this Apostle's own parable of the Vine
will show that he could not refer
to a necessary continuing or abiding in Christ, as such
(3.) St. Peter, the Apostle who fell and rose again,
whose gentle penalty was, when
thou
hast turned again, stablish thy brethren,
II. Many passages running in an opposite direction are
so clear as effectually to overturn
the high theory of Final Perseverance
1. There are some, indeed, which ought not to be pressed
into the controversy on either
side. Such are those which refer to the falls of the
saints: they might often fall, but not
finally, Simon Peter being an instance, with David and
Solomon, and many others. Nor
should we urge the texts which enforce fidelity,
diligence, and watchfulness generally as
necessary to salvation. It may be fairly said that the
Divine purpose includes the means
with the end: the opponents of indefectible grace are
glad of an analogous argument when
they connect foreknowledge and election. As election is
based on foreknowledge, so,
might it be said, final perseverance is assured on the
foreknowledge of fidelity. Nor
should we use those which speak of the apostasy of
Judaism or of the fall of the Israelites
in the wilderness: apart, that is, from the Apostolic
specific application of this latter,
which does give a very solemn individual aspect to the
admonition. Nor is it right to
appeal to the decline and destruction of the Asiatic
Churches. All these instances of a
final lapse from grace may be referred to communities
and not to individuals: here again
we must allow our opponents the measure we mete with
ourselves. But there is a series of
declarations running through the Word of God which the
advocates of the irremissibility
of grace are obliged to wrest from their obvious
signification, or interpret by a special
canon of Hermeneutics devised for the purpose
2. There are many sayings which are uttered by God, as
it were without specific relation
to the redeeming purpose, as the Moral Governor of the
universe simply. If thou forsake
Him He will cast thee off for ever:
3. Our Lord has left some clear sayings, recorded by the
same Evangelist who has most
profoundly exhibited the bond between Christ and His
elect. The parable-allegory of the
Vine is the pendant of that of the sheep that never perish. Without Me— chooris emou—
ye can do nothing.
Witness the close of the Sermon on the Mount: the last
parables of the Talents and the
Pounds and the Virgins; and the final Eschatological
discourses. We cannot but feel that
He speaks, not of a class of persons never really
Christians, but of us all. But the series of
testimonies to which we here refer belongs rather to the
ethics than to the doctrines of the
covenant of grace. They are therefore not here quoted
and classified
4. A few of the Apostolical testimonies may be added:
each the representative of a
considerable class
(1.) The last words of the first Apostolic writer:
let him know that he which
converteth the
sinner from the error of his way shall save a soul from
death, and shall cover a multitude
of sins.
1 Jas. 5:19,20;
2
1 John 5:16;
3
Jas. 2:13
(2.) St. Peter thus exhorts: give diligence to make your calling and
election sure, for if ye
do these things ye shall never fall,
1 2 Pet. 1:10; 2 1
Pet. 5:8; 3 2 Pet. 3:17
(3.) St. Jude, in his short Epistle, speaks of
backsliders like autumn, trees,
without fruit,
twice dead;
Here is the threefold cord; all true Christians rejoice
in the combination of its strands; but
none should find in it more than the everlasting
security which unites Almighty power
and human fidelity
(4.) St. Paul's view of redemption delights in the
perfect stability of the eternal counsels
He evermore sees the consummation of the Divine designs,
and all the heirs of salvation
as already hid
with Christ in God.
(5.) The Epistle to the Hebrews contains passages which
cannot accord with the
necessary permanence of grace. Though their meaning may
be exaggerated by those who
make them deny the possibility of restoration after a
certain measure and degree of fall, it
is no exaggeration that they teach the possibility of an
extinction of grace in such as had
tasted of the heavenly gift, and were made partakers of
the Holy Ghost.
(6.) The last organ of inspiration, whose writings
perfect the New Testament, gives his
clear testimony. St. John's First Epistle speaks of the
possibility of being ashamed
before
Him at His coming,
What he means by being ashamed a later text shows,
that we may have boldness in the
day of judgment:
III. Although they thus speak, the opponents of this
doctrine feel that there is a peculiarity
in the present controversy which must always distinguish
it from every other
1. The instinct of the true Christian loves the dogma
that he is obliged to oppose: and the
same instinct makes the true Christian who holds it act
as if he held it not. Practically all
who bear this character are one in the doctrine that
Final Perseverance is a duty and a
privilege. Those who deny that union with Christ, once
effected, is inviolable—and deny
it confidently because our Savior Himself says, If a man abide not in Me, he is cast
forth
as a branch 1
2. There is a sense in which the doctrine of
Perseverance is common to all Confessions
and must by all Christians be held. To the foreknowledge
of the Omniscient not only is
the mystical body sealed, but the salvation of every
member of it is fixed. Known unto
God are all His works from the beginning of the world:
3. But here we are on the brink of the unsearchable
mystery of the union or unity between
the Divine foreknowledge and the Divine predestination.
What is now known to God
must be to us nevertheless an issue not determined.
Contemplating this truth as in the
light of God's knowledge we may say that everyone
finally saved must persevere. But in
that light we must not contemplate it. God sees the end
as an accomplished fact which
man is working out as a contingency. We are all in
PROBATION: each one of his
descendants as certainly as Adam was. Personal 1 Heb. 6:11
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