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 1 2 3 
 
 1 
 
 2 
 
 3 
 
 4 
 
 5 
 
 6 
 
t 
 
 m0^m^^ttmt^0K 
 
 ««au««naM 
 
 
 REPLY 
 
 TO A 
 
 I'AMI'ULET WRITTEN BY REV. E. W. GILBERT, 
 
 ON THB 
 
 J inal : jcrsf Mana of tk lainte 
 
 I 
 
 Z04 
 .V\/l\ 
 
 HUNTER, ROSE AND COMPANY. 
 
 MDCCCLXXIX. 
 
 m^_ 
 
 I 
 
f 
 
 I 
 
EEPLY 
 
 TO A 
 
 PAMPHLET WJUTTEN BY REV. E. W. GILBERT, 
 
 ON THE 
 
 3 \ 
 
 FINAL PERSEVERANCE OF THE SAINTS. 
 
 BY 
 
 A J. W. 
 
 HUNTER, ROSE AND COMPANY. 
 
 MDCCCLXXIX. 
 
INTEODTJCTIOI^ 
 
 ^ Treatise, written by Kev. Eliphalot W. Gilbert. D.D., has 
 Men into .y hand. This pa.ph.et contains what .e. o 
 „e to be erroneous views of the plan of salvat.on. In Uus ea 
 «,e the doctrine of the Perseverance of the Saint, .s carnod 
 an unwarrantable extreme. Believing there is danger o a 
 j„aicial eft-ect npon the minds of some who rnay read the ^ 
 L down in the pamphlet above mentioned. I feel anx.ons t 
 :!pare those views with Scripture truth and sound ,.dgmen 
 tL Scriptures should not be taken with the intenfon of forc- 
 
 i., certain passages to teach that which is abhorrent to reason 
 Jd that which would make our Creator the author of all evd. 
 :L would also deprive Him of justice in the adm.n.st. .uon 
 of His govemmetii. ^ j ^^ 
 
 t 
 
 1 
 
 t 
 4 
 

 
 1 
 
 t 
 t 
 
 1 
 
 t 
 4 
 
 J 
 
 A REPLY- 
 
 [to this 
 
 PAMPHLET ON THE PERSEVERANCE OF THE SAINTS, 
 
 WRITTEN BY REV. E. W. GILBERT, D.D., 
 
 »' H i » 
 
 First extract from Treatise : — 
 
 " By a ' Saint ' is not meant a perfectly holy person, for there 
 .3 jofc such a one on earth." 
 
 Beply.— A saint should be a holy person. Christ com- 
 manded His followers to be hjly, and in His sermon on the 
 mount He said, " Blessed are the pure in heart, for thev shall 
 see God." 
 
 Christ has purchased a complete salvation from all sin. He 
 is able to save unto the uttermost all that come unto God by 
 Him. We are told to reckon ourselves dep.d indeed unto sin 
 but alive unto God; and we read, " Without holiness no man 
 can see the Lord." Death cannot make us holy. As the tree 
 falls, so it must lie. As death leaves us, so judgment will find us. 
 
 Treatise.— By a saint is understood a real Christian, one 
 who has been born again. 
 
 Keply.— One who has been born again will be regenerated. 
 Those things which he once loved now he hates. Sin is dis 
 tasteful to him, and he will flee from it. In &uch a person per- 
 fect sanctification is begun, and if he goes forward he will never 
 backslide, or fall from grace. 
 
 ^l^M. 
 
PEIISEVERANCE OF TKE SAINTS. 
 
 TuEATrsK.— Whon wo say that a saint will not fall avray and 
 be lost, we do not nu'an that this arises from anythirig in him- 
 ■elf, but from the iininutubility of the purpose and promise of 
 God. If left to himself the Christian would fall in a moment ; 
 and hence arises the propriety of those cautions, warnings and 
 exhortations a^^'aiiist falling, which abound in the Word of God. 
 
 Reply. — Did the immutability of the purpose and promise 
 of God keep David from tailing, or Solomon 1 Have not muny 
 others fallen, notwithstaiiilir)g the immutability of the purpose 
 and promise of God 1 If there was no danger of falling, why 
 those warnings and exhortations 1 God enters into a covenant 
 with His people, but some individuals have broken the cove- 
 nant, proving that there is still danger of falling from grace. 
 
 Tr.EATlSE. — When we say that a Christian will not fall from 
 grace, we do not mean that it is impossible to lose many de- 
 grees of grace, or to be backsliders to a considerable extent ; 
 for this we admit is a frequent occurrence, but that such will 
 no'- fall entirely away, so as to lose all grace and perish eter- 
 nally. 
 
 llEPLY. — Solomon most certainly fell entirely away. If he 
 had not fallen entirely away he would not have erected altars 
 for idolatrous worship and have called all Israel to sin. We are 
 told that God was angry with him, and nowhere do we read of 
 his repentance. Solomon certainly lost all grace ; whether he 
 perished or not we cannot tell, but it seems probable that he 
 
 did. 
 
 Saul, the King of Israel, fell from grace, and was left to him- 
 self. The spirit of God forsook him on account of his wilful 
 disobedience. Nowhere do we read of his repentance. 
 
 Treatise. — The doctrine of election proves perseverance. 
 I shall not here enter fully into this most unpopular subject, 
 but shall content myself with observing that saints are elected 
 unto salvation — of course, to perseverance. 
 
 M I WMH ip l WW— gggglBiKJ 
 
PERSEVKRAN-E oF THE SAINTS. 
 
 Reply. — Election of grace means the Gospel Hcheme by which 
 sinners a« well as saints are called. Christ dit-.i fur all. Aa 
 by the offence of one judgment came upon all njen unto con 
 demnation, even so by the righteousness of one the free gift 
 came upon all men unto justification of life. The Hpirit is given 
 unto every man to profit withal, and if any are lost it will be 
 because they grieve the Spirit and will not listen to His voice. 
 Calvinistic election is deservedly unpopular. It robs Ciod of 
 His justice, and makes Him a respector of persons which the 
 Bible tells us He is not. 
 
 TuEATi.sK.--According as He hath chosen us in Him before 
 the foundation of the world that we should he holy. 
 
 Rkplv.— This i)a88age proves nothing. God promined the 
 sacrifice of His Son from the time of Adam's fall that the evil 
 which had befallen the race might be remedied. God chooses 
 all mankind, but all do not accept the choice wliic j God has 
 made. With reference to the latter clause, that we should be 
 holy, there is no necessity for remaik ; most certainly we are 
 all called to holiness. 
 
 Treatise.— The elect can never bo deceived or leH astray. 
 " Insomuch that if it were possible they should deceive the very 
 elect." Does not this teach that it is impossible to deceive them 
 so as to ruin them. 
 
 REPLY.—The elect or saints have been deceived, and led fa- 
 tally astray. Solomon was, David was. The elect in the pas- 
 sage quoted above may have meant the ^ .gt-ls ; we read of the 
 elect angels. They are beyond the power of deception. Cer- 
 tainly all Christians need to watch and pray lest they be led 
 into temptation. We are told to be sober and vigilant, hecausa 
 our adversary, as a roaring lion, goeth about seeking whom he 
 may devour. 
 
 Treatise.— Because at the day of judgment nothing shall be 
 laid to their chaige. " Who shall lay anything to the charge of 
 
6 
 
 I'EUSfcVKUANCE OF THE SAINTS. 
 
 God's eleot." Now, the Apottlc, in the b^xts I have quoted, ad- 
 dretaes all •aitttii an elected, und of cuufho teaches that all Hainta 
 will pernevere. 
 
 Reply — -When any man comM to Christ for pardon all his 
 sins are blotted oui, and will not come up a^ainnt him in the 
 judgmetit day ; hut if that man turn again to sin his \vui right, 
 eousness will not be remembered ir his favour. Those who 
 have their ror)es washed in the blood of the Lamb and who keep 
 their robes washed, or, in other words, those who receive (^hrist 
 as their constant Saviour, will be giiiltles.. in the day of ju<lg- 
 ment : but all saints do not thun persevere. There ^.re some 
 who remain steadfast, immoveable, always aV)ounding in the 
 work of the Lord ; but David did not, Solomon did not, many 
 others have not. 
 
 TuKATiSE. — The doctrine of efficacious grace proves perse- 
 veratjce. 
 
 Kkfly. — A remedv may be efficacious, but if not used it will 
 not btnefit experimentally. Grace m efficacious, but men mu^t 
 apply for it in order to receive benefit from it. How true the 
 words : ** I need Thee every hour." We must look unto Jesus, 
 the Author, until He become the finisher of our fivith. As the 
 bitten Israelites looked at the brazen serpent we must continue 
 to look unto Jesus. We must look untd the end of life. If we 
 cease to look we fall into sin. 
 
 Treatise. — The manner in which a man is converted makes 
 it probable that when once converted, he will never cease to be a 
 Christian. His conversion is not of himself, if it were liy might 
 of himself go back again ; but his conversion is an act of Al- 
 mighty power and sovereign grace. 
 
 Reply. — Conversion is an act of Almighty power and sove- 
 reign grace, but it is brought about by man's choice, or by his 
 application for the remedy. They that are whole need not a 
 physician but they that are sick. They who feel that they are 
 
FtMIVBlANce OP THE HAIim. 7 
 
 •ick, ChHfct is thn grout Physician of louU, and ^^rMtii the re- 
 medy which n«! jipplifs to euro in«»n of their tini. 
 
 Gud (liH>8 not comp'l m«ui to nocj'ptHiilvation. He has made 
 them capable of exerciHii';^ free will. Mtti are not more machines, 
 if they were they would noi bo accountable. 
 
 TiiKATisK. — Now, ii" God gloriH'is His power and grace in 
 thus bringing a sinner to HimBe!?; what good reason can be r»- 
 ■igned for his ever casting him off. 
 
 Reply.— God will not cast him off if he is faithful. If the 
 Christian uses •'-.' arwiourof Ood he wi'i gain tho victory over 
 hi8 spiritual fc if he df)es not use the armour he witt Tall a 
 victim to their paver. "God will help those who help them- 
 selves," is tri" in grace as well as in temporal affairs. 
 
 TiiKATinE. -No man can come unto Me except the Father 
 draw him, and I wi'l raise him up, at the ' f viay. 
 
 Kkply. — (}()d the Father draws sinn .-rs as well as saints. The 
 Spirit is given unto every man to profit withal ; but sinnora 
 grieve the Spirit. 
 
 The promise to raise up at the last day is conditionpl like all 
 othor persofUil promises. Its fulfilment aeponds on the man's 
 fitness for heaven. 
 
 Treatise.— As the term "life" in the Now Testament does 
 not mean mere existence but happiness, eo the resurrection 
 generally means the resurrection of the righteous. 
 
 Reply. — The rightcouw onl}- look forward to resurrectior/. 
 with pleasure; but we are informed that all who art in their 
 graves shaii hear His voice and come forth, some to ♦he resurrec- 
 tion of life, and others to the resurrection of diwranation. 
 
 Treatisr - Our Lor J, therefore, promises that tie will grant 
 eternal salvation to those who are thus df-awn to Him by the 
 rath3r. 
 
 Reply. — If those who are drawn accept of Christ t*. thyir 
 Saviour and remain in the liberty wherewith Clirist made them 
 
8 
 
 PERSEVERANCE OF THE SAINTS. 
 
 free, most assuredly they will have the resurrection of the 
 righteous, but if tliey grow weary in well doing and turn again 
 to th- beggarly elements of the world, they forfeit their claim 
 to the resurrection of the righteous. 
 
 TREATISE. —The nature of the Covenant of Grace and the 
 character of our surety. 
 
 From the fifth of Rom.ans it is evident that God hath made 
 two covenants with man, the first with Adam for himself and 
 all his posterity ; the second with Christ for Himself and all His 
 people. The design of the second covenant was to remedy the 
 defect ftf the first. 
 
 Reply.— The first covenant was for all posterity. The second 
 covenant was for all posterity. Gnd has given to all mankind 
 a covenant of grace in Christ Jesus, who died for the sins of the 
 whole world; but that covenant is made available only by com- 
 plying with the conditions of the same ; which all do not, if they 
 did all would be saved. 
 
 Treatise.— Our surety in the first covenant was frail and 
 fallible ; our surety in the present " infallible." Under the first 
 covenant the conditions were never performed and the blessings 
 were lost. 
 
 Reply. — So also in the second covenant notwithstanding: its 
 infallibility. The covenant applies to all the human race, bub 
 many do not accept the blessings of the covenant. Every un- 
 saved person loses the blessings of the covenant, and even those 
 who were partakers of the blessings have sometimes lost them. 
 David lost the blessings of the covenant which implies freedom 
 from the transgression. fcSolomon lost the blessings of the cov- 
 enat)t. 
 
 Tkeatise. — If the conditions of the covenant were yet to be 
 fulfilled ; if salvation depended on their faithfulness, — there 
 would indeed be great uncertainty as to the salvation of the 
 saints. Lut since our surety Las performed all the conditions, 
 
i 
 
 PERSEVERANCE OF THE SAINTS. d 
 
 the Father will not break Ek covenant with the Son by refusing 
 to save every individual of Kis people. 
 
 Reply.— A covenant is a contract between two parties. God 
 made a covenant with Adara, but Adam broke his part of the 
 contract. The covenant of grace is subject to conditions on the 
 part of those who enter into the covenant ; if not, it would not 
 be a covenant at all. The Christian takes God as the bridegroom 
 of the soul to love and serve while time shall last. If the Chris- 
 tian is allured by the world and ceases to love an 1 serve God, 
 then the contract or covenant is broken, not by God but by the 
 backslidden Christian. 
 
 Treatise.— In short the whole comes to this : your salvation, 
 Christian,depends on Christ's faithfulness or your faithfulness, 
 or both. If it depends on your faithfulness you are lost. If 
 on Christ's you are safe, for He is faithful who has promised. 
 If He has promised to be faithful to you only so long as you 
 are faithful to Him, then tlie whole depends on your faithful- 
 ness a^, last. And in this case you are worse off than before 
 the fall, for then you had a surety in Adam who was perfect 
 and not likely to fall, but now you have yourself for a surety, 
 and are sure to com.e short and perish. 
 
 Reply.— The salvation of the Christian depends in the first 
 place on the death and sacrifice of Christ. If Christ had not 
 died there would have been no remission of sins. Christ has 
 purchased free and full salvation, and this salvation is received 
 by forsaking sin and accepting Christ, therefore the Christian 
 must continue to forsake sin and cleave to Christ. God gives 
 wisdom and strength to those who ask for it, and he has not 
 sent us on a warfare without providing weapons for us that we 
 may overcome our spiritual foes. If we do not use the weapons 
 we will surely fall victims to fiendish malice. 
 
 Because Christ died we may approach a throne of grace with 
 boldness that we may obtain mercy and find grace to help in 
 
10 
 
 PERSEVERANCE OF THE SAINTS. 
 
 every time of need. There cannot be salvation independent of 
 Christ, neither can there be salvation independent of man's 
 agency. We are co-workers with God. Christ is the founda- 
 tion of our hope. It is for us to build upon the foundation. 
 The fouuvlatioa standeth sure but what of that if we do not 
 build thereon. If our spiritual structure is not formed, and 
 beautified we will be paupers in the judgment day. 
 
 Treatise.— Ah, but says an objector, "Though Christ will 
 not cast him out, he may cast himself out." 
 
 Reply. — " If any man abide not in me he is cast forth as a 
 branch and is withered &c." " If ye love Me keep my com- 
 mandments." " The angels which keep not their first estate 
 are now in everlasting torment. Because of unbelief they were 
 cut off and ye stand by faith ; " " be not highminded, but fear," 
 so said Paul to the Gentiles, when speaking of the Jews who 
 were once the peculiar people of God. There is conclusive 
 evidence that men may be cast olF, or cast out, because of un- 
 unbelief and disobedience. How does this agree with Calvinism 1 
 
 Treatise. — But Christ says I should lo£j nothing, and adds 
 the promise before explained. " And I will raise him up at 
 the last day." Now, if you would duly appreciate the weight 
 of this argument bring up all the objections you have ever 
 heard. Perseverance is inconsistent with free agency — tends 
 to licentiousness, inconsistent with cautions, warnings, falls of 
 Christians, apostacies, &c., bring them all to bear on this sim- 
 ple text, and you will fiind them like snow balls pelting a wall 
 of brass or like noisy waves dashing and breaking on a rock. 
 
 Reply. — Christ loses nothing of His personal purity and 
 glory, and even if Christians apostatize He loses nothing be- 
 cause God is ever the same glorious in holiness and power, but 
 in another sense Christ has lost much, God has lost much, All 
 disobedience and unbelief robs God of the honour due to Him, 
 and heaven has been robbed of many souls through the un- 
 
PERSEVERANCE OF THE SAINTS. 
 
 11 
 
 faithfulness of pastors and the unfaithfulness of professing 
 Christians. 
 
 Pastors have seen the wolf coming and warned not the peo- 
 ple, and God says, he will require the blood of the slain at the 
 watchman's hand. 
 
 The promise to raise up at the last day to a resurrection of 
 happiness is subject to conditions as all promises of a per- 
 sonal character are, "All wlio are pure in heart shall see God, 
 and inherit the kincdom of God." 
 
 Is it likely that Solomon went to heaven in his idolatry and 
 licentiousness. " There shall not enter therein anything that 
 defileth." 
 
 Perseverance is not inconsistent with free agency, when that 
 agency is brought into conformity to the Divine will and kept 
 there. There is a possibility of continual and final perseverance ; 
 but there is also a possibility of falling from grace. To say that 
 Solomon did not fall from grace would be absurd in the ex- 
 treme. " All wno fall into sin are under the dominion of sin, 
 and to whom they yield themselves to obey his servants they 
 are." 
 
 Treatise.—" All that the Father giveth Me shall come unto 
 Me." 
 
 Reply. — In a general sense, the Father has given the whole 
 world to Christ, but in a special sense those v/ho accept Christ 
 as their Saviour are given to Him by God the Father. All who 
 are given to Christ in the general sense do not come, do not 
 accept salvation, and only those who do accept salvation belong 
 to Christ in a special sense. These God gives to Christ and 
 they come unto Him. They come unto Him every day. They 
 continually come to Him. 
 
 Treatise. — Saints are Christ's sheep and shall never perish. 
 " I am the good Shepherd : the good Shepherd giveth His life 
 for the sheep." 
 
12 
 
 PERSEVEllANCE OF THE SATNTS. 
 
 Reply.—" In reference to Christ laying down his life for the 
 sheep," the following passage will prove that those who are not 
 included in the number of saints are Christ's sheep also. '* And 
 other sheep I have which are not of this fold : them I must 
 bring," (fee. This passage has reference to the Gentiles, who at 
 that time were unconverted. In Isaiah, we read, ** All we like 
 sheep have gone astray." This has reference to all men in their 
 natural state. 
 
 In a special sense, Christians or saints are Christ's sheep, 
 and they shall never perish " if they stay in the Gospel fold." 
 '' If they leave the fold they may perish." Reason if nothing 
 laore should teach us this. 
 
 Do Calvinists tell us Christ's sheep cannot wander from the 
 fold. There has been demonstration to the contrary. 
 
 Treatise.—'' My sheep hear My voice nad I know them and 
 they follow Me : and I give them eternal life and they shall 
 never perish ; neither shall any pluck them out of my hand. 
 My Father which gave them Me is greater than all, and none is 
 able to pluck them out of my Father's hand." 
 
 Reply.— Christ's sheep do hear His voice and follow Him, 
 and so long as they continue to follow Him they have the title 
 to " eternal life," neither can any pluck them out of Christ's 
 hand. While they continue to exercise faith in Christ, and use 
 the grace given to them, pressing towards the mark for the 
 prize of their high calling, no power in earth or hell can pluck 
 them out of Christ's hand ; but if they cease to exercise faith, 
 they lose the grasp of Christ's hand. " Eternal life is the 
 prize of our high calling. The prize is not given until the end 
 of the race." Christians or saints receive spiritual life in this 
 world, which is as a well of water springing up into everlasting 
 life. While saints draw water from the wells cf salvation, 
 they replenish the well in their soul ; if they cease to draw 
 from the great fountain or well, then the well in the soul be- 
 
1 
 
 PERSEVERANCE OF THE SAINTS. 
 
 18 
 
 coires dry and cannot " spring up into everlasting life." No 
 power can pluck the sheep from the Father and the Son, except 
 their own transgression and unbelief. 
 
 Treatise. — Christ knows His people before their conver- 
 sion. Speaking of the yet unconverted Gentiles, lie says, 
 ** Other sheep I have which are not of this fold, them also I 
 must bring." 
 
 Reply. — No doubt Christ knows His people before their con- 
 version ; He also knows all the sinners who are never converted ; 
 not in reference to intimate friendship, but He is acquainted 
 with all their ways, and He endeavours to bring them to a 
 saving knowledge of the truth. Why did Christ weep over 
 Jerusalem, and say, " How often would I have gathered you as 
 a hen gathereth lier brood under her wings, but ye would not 1 ' 
 God knows the circumstances and the abode of sinners, but in 
 a more special sense He knows those who trust Him. 
 
 Treatise. — The conversion of His people is certain and in- 
 fallible. " Them also I must bring, and they shall hear Mj 
 voice." 
 
 Reply. — ''Them also I must bring, and they shall hear My 
 voice," was spoken of the Gentiles as a nation. They should 
 all hear Christ's voice from His word, and also by the inward 
 voice of the Divine Spirit which is given to every man to profit 
 withal. Those who listened to the voice and obeyed its dictates 
 would be admitted into close communion with God. 
 
 Treatise. — Well, suppose they are called and become Chris- 
 tians, will they persevere, or shall they be left to perish '? 
 Hearken, Christ secures to them " eternal life." Observe, He 
 does not say " will give if you persevere," &c., but I give now 
 immediately. 
 
 Reply. — According to this theory, then, David had " eter- 
 nal life," when he wickedly sinned, and Solomon also. What 
 a danorftrous and inp.nnsist.finh rlnrl.rinft. Tn the Bible the future 
 
14 
 
 PERSEVERANCE OF THE SAINTS. 
 
 is often spoken of in the present tense. The end of the world 
 is spoken of as being nigh at hand, and in Revelations wo read, 
 " Behold I come quickly, hohl that fast which thou hast, that 
 no man take thy crown." If God had decreed that a particelar 
 crown should be given to a particular man, no other man could 
 possibly take it. So much about the inconsistent doctrine of 
 decrees. 
 
 KING DAVID AND ETERNAL LIFE IN THIS WORLD. 
 
 Had David " eternal life," whe i he wickedly Htrayed ; 
 When another nian'H wife he took, to infidelity betrayed ; 
 When her Inushand he «eiit to the war to be wlain, 
 Did David fall from grace, or in grace remain? 
 He sur.ly fell from grace to depths of lowest 8in, 
 Then tell us not he was God's child all pnre within ; 
 To Satan he had listened, and thus he fell 
 From salvation pure and high to lowest hell ; 
 A hell of inifpiity in this world, to rebels known, 
 From which they may be extricated by God alone ! 
 Yes, David fell most sadly— fell from salvation's power, 
 " Because in (Jod he ceased to trust each passing hour {" 
 Behold him afterwards weep, and rnourn in agony, 
 His transgressions he now confesses most willingly. 
 Wash mo, he cries, blot out my sins like crimson deep, 
 O, purge me from my sinful stains, my eyes must weep ; 
 Restore to me again Thy favour and Thy smile. 
 May sin never again come to me, my soul defile. 
 Then will I teach transgi-esfors Thy pleasant ways. 
 In serving Thee I will pass all my remaining days. 
 Then God forgave him, and he his i)roinise kept. 
 Until called from earth away he quietly slept ; 
 But onlv his body thus did lie lonely and still, 
 His soul to paradise went to du God's will. 
 
 Treatise.— "Objection." Hearing Christ and following Him 
 are conditions of becoming His sheep. Ans. " No, for they 
 were His sheep before they heard and followed Him." 
 
 Eeply.— Hearing Christ and following Him are certainly 
 the conditioiis of being saved sheep in the gospel fold " or the 
 elect tiheep," if you choose to call them thus. Before they 
 heard and followed they were no more Christ's sheep than 
 others who do not hear and follow. 
 
 Treatise. — Call them conditions or what you will, they do 
 n\jv iiicvivv j/ciocvcxauuc uuuui/iui, uuuuuae tney wiii ceriiaiiily 
 
 "•-mmminmiitmBti. 
 
PERSEVERANCE OF THE SAINTS. 
 
 16 
 
 take place, for Christ has promised they "shall hear" and 
 "be brought." 
 
 Reply. — Leaving free will out of the question, you mean 
 "they shall hear and be brought." The height of inconsis- 
 tency. God never compels men to accept salvation. Men are 
 free agents and accountable beings. They have the power of 
 choice ; but you have misapplied the passage above quoted 
 which had reference to the unconverted Gentiles. It was true 
 they should hear tlie Gospel and be brought under the influ- 
 ence of the Gospel dispensation, but none of them would be 
 compelled to receive Christ as a personal Saviour, that would 
 be left to their own judgment. 
 
 Treatise. — The prayer of Christ for all saints secures their 
 salvation. John xvii. 9, 20 : *' I pray for them : I pray not for 
 the world but for them which Thou hast given Me." "Neither 
 pray I for these alone, but for them also which believe on Me 
 through their word." 
 
 Beply. — At this particular time Christ prayed for His dis- 
 ciples, and for those who should believe through their word, 
 meaning all true Christians to the end of time ; but did He 
 never pray for those not numbered with " the elect" or saints ; 
 most certainly He did. Christ prayed for His murderers. He 
 said, "Father forgive them, they know not what they do." 
 When our Saviour spent long nights in prayer, is it probable 
 that He only prayed for those whom Calvinists call " the elect?" 
 No doubt He prayed for a lost world. Christ now pleads for 
 the impenitent sinner. 
 
 Christ prays for saints and sinners ; but His prayers will not 
 ensure their salvation if they do not pray themselves, and con- 
 tinue to pray. 
 
 Prayer is the atmosphere in which the Christian lives — 
 
 "Restraining prayer, \'e cease to fight ; 
 
 Prayer makes the OhristianN armour bright, 
 And Satan trombies wliun he sees 
 The weakest saint upon his knees." 
 
16 
 
 i'ERSEVKRANCE OF THE SAINTS. 
 
 Then let them watch 
 always on their knees, 
 frame. 
 
 and pray unceasingly ; although, not 
 the heart niuy bo always in a prayerful 
 
 ^^ TiiEATlSE—The chain of salvation proves it. Rom. viii. 30 : 
 
 Whom fie (h.l predestinat., them He also called : and whom 
 
 We called, them He also ju«tilied : and whom He justified. 
 
 them He also glorified." Here predestination, calling justi- 
 
 ncation and glonficaion are represented as so many links of 
 
 an Almighty d.ain, if there be any mea.ung in the Apostle's 
 
 argument, the predestination of a person insures his calling 
 
 {i. e. \m effectual calling or conversion); his calling insures 
 
 justihcation, un.l his justification insures his glorification. Here 
 
 IS a strong tower into which the Calvinist runs, and is 
 
 safe. Men may rail, but no argument formed against it can 
 
 prosper. ° 
 
 Reply. -The chain spoken of is the true gospel chain, not 
 one hnk IS loft out, and bless God many have possessed the 
 whole chain ; but predestination does not insure the succeeding 
 parts of the chain. God predestinated Adam to holiness but 
 he fell. God the Father, through the sacrifice of His Son, predes- 
 tinates all our fallen race to eternal life, but they car.not have 
 eternal life without submitting to the conditions of salvation. 
 God has predestinated the holiness of all who are of the num- 
 ber of the " elect sheep,-^ but are they all holy ? It is not true 
 that calling insures justification, because all are called but few 
 are chosen (because they will not be chosen, will not submit to 
 the conditions), neither does justification insure glorification. 
 Solomon was justified at one time, but we have no proof that 
 he was glorified. ^ 
 
 The links of the chain may be broken in personal experience, 
 -but the Gospel chain itself can never be broken." This is 
 God s purpose '' to justify and glorify," and therefore He calls 
 ail men to come to the waters. " Ho every one that thirsteth 
 
PERSEVERANCE OF THE SAINTS. 
 
 17 
 
 come to the waters." Do not tell us all men are not thirsty. 
 All men have a thirst which they do not fully understand,* 
 cravin..? after some satisfactory principle, and for this reason 
 they sometimes rush into sin to overcome the cravin-r 
 
 Heathen nations are thirsty, and for this reason the" worship 
 dols and institute false religions. The love of God alone can 
 satisfy universal craving. 
 
 TRKATISE.--Because nothing shall separate Christians from 
 the love of God in Christ Jesus^Kom. viii. 35-38. What 
 shall separate us from the love of Crist? The Apostle chal- 
 lenges to name anything which shah prevent final salvation, 
 and then adds, "For I am persuaded that neither death, no^ 
 me nor angels., nor principalities, nor powers, nor things pre- 
 sent, nor things to come, shall ever separate us from the love 
 of God which IS in Christ J<,sus our Lord.'> From which it is 
 evident-!. God loves His people with an unchangeable love 
 jJ. One reason why Christians are never separated from His 
 love 18, that they are loved not for their own sakes (noL chosen 
 tor their merits, nor rejected for their sins), for the sake 'of 
 t/nrist Jesus our Lord. 
 
 Reply.— The apostle has reference to the love which Chris- 
 tians nave for God, as well as the love which God ha.^ for the 
 Christian. It was stated before in our replies, that nothing 
 except personal unbelief and disobedience can separate the 
 Christian from the love of God. . Nothing outside of the man 
 can compel him to sin without the admission of his own will • 
 but the Apostle refers to present and future salvation, there is 
 no special reference to final salvation. The apostle speaks of 
 present Christian experience, and future Christian experience 
 He does not mean that they shall fall into sin for a time and 
 be saved finally. He speaks of continual perseverance. 
 
 God loves His people with an unchangeable love, but when a 
 man wilfully sins he forflak<^s r " • 
 
 fi 
 
 -J " i*v vrvwuiCS 
 
 eu, ana 
 
18 
 
 PERSEVERANCE OF THE SAINTS. 
 
 ■ 
 
 will certainly cast him off if he does not repent. The Jews 
 were n-jocted for their sinv. If the righteous man turn from 
 his righteousness, his p:ust righteousness will not be remem- 
 bered in his favour. We read in Revelations "Because thou 
 art neither cold nor hot, but lukewarm, I will spue thee out of 
 my mouth." 
 
 TuEATiHE. — God will give us grace equal to our day. God is 
 faithful who will not suffer you to be tempted above that ye are 
 able to bear, <^c. 
 
 Reply.— Why was David tempted more than he was able to 
 bear 1 Why was Solomon tempted more than he was able to 
 bear 1 Why did Peter deny his Lord ? Ans. Because they 
 ceased to pray for and believe in the power of G'd. God wag 
 faithful J but they were unfaithful. The foregoing promise is 
 conditional, like all other personal promises. 
 
 Treatise.— Because God hath made the decree of salvation 
 " immutable " for this very purpose, that His saints may have 
 strong consolation and an anchor to their souls: Heb. vi. 17 
 18? ** Wherein God, willing more abundantly to show unto the 
 heirs of promise the immutuCility of His counsel, confirmed it 
 by an oath ; that by two immutable things (His word and His 
 oath), in which it was impossible for God to lie, we mi*'!^t have 
 strong consolation, who have fled for refuge to lay hold on the 
 hope set before us, which hope we have as an anchor of the soul 
 both sure and steadfast," i&c. 
 
 Reply. — God cannot lie, and He will keep every promise 
 which He ever made ; but He never promised to save men ir- 
 respective of personal exertion. All through the Word of God 
 we are distinctly taught that man is an accountable being; he 
 is responsible for the character of his life, and he shall he re- 
 warded accoiding to his words and works. All in their natural 
 state are under condemnation. Grace is free for all who will 
 accept it ; and the passage quoted above is for the sinner also 
 
I-ERSltVraANCE or TBB SAINTS. 19 
 
 prot uiH '"""'"' "• ""•• *''"' '^■^^"'" -•'• -"conditional 
 
 Tmatoi ObJMtion. H« only promi«,, to be fuithf.,1 in 
 CM. w. „„ fa,t ,ful. An,. Not t« -nv thnt Chri.t, our .uretv 
 .0 re, our fuithfulne^., .„ that we .houU b« in no dang.., v/n' 
 on that 8U|ipo«ition. 
 
 RK|.i.Y.-AccordinK to your theory, man i, a mere machine, 
 without j.;,lgment or rcpon.ihility. God doe, all, men do no- 
 «nng, to ,«cnre their salvation. Why are men admoni.hed to 
 wo k o« l,«.r salvation will, (oar a.,.l tr-mhling 1 Why are we 
 told that laith without worka i, dead 1 Why should Go,l „ingl„ 
 out a few unworthy mortal, for salvation here and eternal life 
 hereafter and leave the rest to perish » Why should (io,l keep 
 a book of remembrance and judge men accordinir to their «ork,? 
 If salvation is all of God. and men have nothing to do, why 
 punish men for their sins (those who do not belong to the few 
 favoured ones). Tell us not that this is so. - It dishonour, 
 Ood. It makes Umi unreasonable and partial. It toke, away 
 all the beauty of God's character. It is not a Bible doctrine- 
 It IS a doctrine of devils. 
 
 Tkfatise -Because saints are kept, by the pov^er of God 
 through faith unto salvation.— 1 Pet. i. 2. 
 
 Reply. -Satan coula quote Scripture,* and sometimes con- 
 lound himself by so doing ; so can Cilvini.ts. How are Chris 
 tianskeptl Ans By the power of God through faith unto 
 
 A IZ ■ .^M^'"»' '^'' 1^"^^^ «^ ^^^ 'o the Christian ? 
 Ans. Faith.' The Cnristian is kept, by the power of God, 
 through faith" unto salvation. Who exercises the faith- 
 God or the Christian ? Ans. The Christian, nost certainly. 
 It IS faith which brings the power of God and salvation. What 
 does salvation imply ? Ans. " Deliverance from sin." Then 
 tell us not t.hat David had salvation at the time in which he 
 sinned. 
 
20 
 
 I'KUSKVKUANf'E Of THE SAINTX. 
 
 ■ 
 
 Treatise. —Because grace abitleth In beiieveri ami makut it 
 imposiible to ain fatally or unto death. I John iii. 8 : " Who- 
 soever is born of God doth not commit iin ; for his seed rt»- 
 maiiH'tli on him and he cannot sin, because ho iaborn of God." 
 
 Kkfly.— The foregoing passage says, " Whosoever is b.nof 
 God doth not commit sin (of any kind, or wilful sin)." No re- 
 ference is made to '• fatal Hiu " or " sin unto death." Ooes thii 
 paHsage mean that when once in '^race men are always in grace, 
 no matter how contradictory their lives ] "Not at all." While 
 the Christian retains adoption and regeneration he cannot com* 
 mitsin; because he in born of God, because the Holy Spiru 
 dwells in his heart ; but he may yield to unbelief ; he may grieve 
 he Holy Spirit through unwatchfulness and prayerlessness 
 and thus he will fall into sin as David did, as Peter did, as 
 Solomon did, and many others have done. The seed remains 
 in the Christian's heart if he does not choke it with \, tods. 
 
 Trkatise.—Now we miist evidently except sirs of infiiuilty, 
 deficiency, and partial captivities to the law of sin, or we con- 
 tradict the whole Bible, and make the Apostle conlradict what 
 he said just before, " If any man say I have no sin he deceiv- 
 eth himself, &c." 
 
 Reply. — It is a (question whether there are sins of infirm- 
 ity and deficiency in the genuine Christiar;. God has command- 
 ed us to bo holy and He will give the power to obey the com- 
 mand if we •'^elr for the power. Sin is the transgression of the 
 law and irrfne can overcotre in Christ all that waa lost in Adam, 
 The Aposiio iueaub exactly what he says in the preceding pass- 
 age, "Doth not commit sin (wilful transgression of any kind)." 
 The passage " If any man say I have no sin he deceiveth him- 
 self " lias reference " to the natural man " and the Christian 
 looks back to liis natural state of waywardness with penitence. 
 
 The Apostle goes on to say " If we confess our sins He is 
 faithful and just to forgive U3 our sins and to cleanse us from 
 
PER8EVERANc'K or THE 8AINT8. 
 
 21 
 
 •11 iinrightc 
 
 teouinPM." Marie, ' Anrl ia cleans* us fron» all un. 
 righteou«nea«,' To cleante ur from every inclination to rin, to 
 talcH away all inbml i,iti and make us pure in heart that we 
 may "perfect Iiolinets in the fear of the L<»nl." There is no 
 boundary to Go.i's salvation. It will enable men who are 
 naturally sinful to wash th»)ir robes and make them white in 
 the blood of the Lamb. To do the will of God as an«eU do in 
 heaten. Let Calvinigts not talk about the finished work of 
 Christ until they can grasp this idea of holiness and come up 
 to the gospel standard. Let them not tell us that men may 
 live in Hin and be sanctified at death. 
 
 The blessings of salvation are for this life, but the prize, viz. 
 " Eternal Life " is f / the next. 
 
 TREATr.SR.— So fur from sin driving grace from the heart, as 
 our oppo: ents 30 frequently assert, it appears from this that 
 grace is the conqueror, and drives sin from the heart, and thus 
 rsakes the belie ve/s fall impossible. "Ilia seed remaiaeth in 
 him.". 
 
 REPLY.—Grace may be the conqueror (glorious truth) but is 
 it always the conqueror. Was it in David's case and Solomon's 
 and others too numerous lo mention. As long as God's grac? 
 reigns, the believer cannot fall ; but when unbelief takes the 
 place of faith, then the form 3r believer does fall. The good 
 seed is choked by weeds and ceases to live and bring forth 
 fruit. 
 
 Treatisk.— The argument proves too much, even that be- 
 lievers have no nn of any kind? Aris. "JJo; it only proves 
 that they do not live in a course of f,in, that they do not fol- 
 low bin as a trade, nor work evil. 
 
 Reply. — They do not follow sin as a trade or work evil 
 Take care, Calvinists, that your part is not taken out of the 
 book of life. What right have you to say that is the meaning 
 
 Mart '« TK^ir /4rv ^^t- 
 
 r.nrrf 
 
 vU 
 
 >; 
 
 'UV uuv 
 
22 
 
 PEPSEVEUANCE OF THE SAINTS, 
 
 follow sin as a trarlo or work evil." Perhaps thoy do not lie 
 or steal or commit murder, &c. What imbecility ! Has your 
 Calvinistio grace come to this ? 
 
 Treatise.— Objection. " The text simply means we should 
 not sin." Ans. Where then is the force of tbe reason assigned 
 for not committing sin, "for his seed remaineth in him r' 
 " The apostle evidently meant to assert the impossibility of a 
 saint ever falling from grace so as to be entirely devoted to 
 Sin." ^ 
 
 Reply. —So as to fall entirely and be more devoted to sin 
 than Solomon was perhaps. Who can read such reasoning 
 and not feel pity for Calvinistic blockheads. 
 
 Treatise.— We receive therefore the Spirit as the seal of 
 salvation and God's earnest of heaven. 
 
 Reply.— That is true we receive the seal, but may lose it 
 if we do not take good care of it. 
 
 Treatise.— Because believing is a proof that the believer 
 has been ordained to eternal life '' As many as were ordained 
 to eternal life believed." 
 
 Reply.— In another part of the Treatise you say, " Calling is 
 a proof that they are ordained to eternal life." Both prove 
 that men are ordained to " eternal life." Not eternal life here 
 but hereafter. Wliat does ordained mean ? It does not mean 
 predestinated. " It means set apart for some particular ob- 
 ject." For instance ministers are ordained for the work of the 
 ministry. 
 
 " As many as were ordained ' to eternal life ' believed." The 
 belief no dc-ubt went before the ordination ; it could not have 
 been otherwise although the word ordained goes before the 
 word "believed." Those men certainly took the first steps in 
 the Christian life before they were ordained " to eternal life." 
 No decree or predistination is here. 
 
 Treatise.— The argument needs no application. Show me 
 
PERSEVERANCE OF THE SAINTS. 
 
 one who has believer], and I will show you one who has been or- 
 dained to eternal life. 
 
 liEPLY. —Certainly the belief is followed by the ordination, 
 but is the ordination a decree, " Not at all " and they may for- 
 feit their ordination. They may lose their office by unfaith- 
 fulness. 
 
 Treatise.— "Verily, verily T say unto you, he that believ- 
 eth on Me hath (not shall have) everlasting life." 
 
 Reply. — He that believeth has the title to everlasting life or 
 the foretastes of everlasting life. If he remains faithful he will 
 never lose his title to this inheritance incorruptible and unde- 
 filed that fadeth not away. Can you say that the Christian has 
 received that inheritance in the world ] In the Bible the pre- 
 sent tense is often used instead of the future, yet in one sense 
 the Christian may be said to have everlasting life because grace 
 is the seed, and " eternal or everlasting life " may be the flower 
 if the weeds of sin do not choke the seed or the plant in the 
 soul. It is certain that David and Solomon allowed the weeds 
 of sin to choke the seed. In David's heart the seed may not 
 have become entirely extinct but there was no sign of the life- 
 giving principle. In Solomon's heart the seed was certainly 
 entirely dead. 
 
 Treatise,— If men will still assert that our doctrines were 
 first preached by Satan, that they came from hell, and will stake 
 their soul's salvation, that men may fall from grace, we can only 
 wonder at them and weep over tliem. 
 
 Reply.— Certainly men may fall from grace and have often 
 fallen from grace. 
 
 David assuredly fell from grace ; he lost present salvation. 
 Solomon fell from grace to deepest iniquity. Numerous instances 
 could be given in which men have ikllen from grace ; men who 
 were soundly converted at one time, whose life was a proof of 
 the same (for by their fruits ye shall know them). 
 
24 
 
 PERSEVERANCE OF THE SAINTS. 
 
 There is an awful possibility of falling from grace. The Jews 
 fell from grace as a nation. A few accepted Christ as their 
 Saviour, but the Jews, who were once the peculiar people of 
 God, cease^l to be the peculiar people of God on account of un- 
 belief and disobedience. 
 
 TiiEATiSE.--They may talk of their having been once Cal- 
 vinists and of their having tried our system and rejected it. We 
 say of these as the Apostle said of errorists in his day. " They 
 were not of us ; for if they had been of us, they would, no doubt, 
 have continued with us." 
 
 Reply.— No doubt if they had been of you they would have 
 remained with you ; however, it i.w not likely that their depar- 
 ture from you will prevent them from entering heaven. 
 
 Treatise.— ApostUes are generally spoken of as those who 
 never had grace. 
 
 Reply.— That is a contradiction in terms. A man must have 
 something to apostatize from. 
 
 Treatise.— Whosoever sinneth hath not seen Him, neither 
 knoweth Him. 
 
 Reply.—" And yet you say Christians cannot be free from 
 sin ; but they must not follow sin as a trade," &c. How can 
 you reconcile this 1 " Whosoever sinneth hath not sjen Him, 
 neither known Him." Had David never seen Him or known 
 Him, or did David never sin 1 
 
 The meaning of the text appears to be that whosever sinneth 
 hath not seen the beauty of the Divine character, and hath not 
 known the power of God's grace as he should have seen and 
 known. Like the blind man, to whom Christ gave sight, he 
 may have seen men like trees walking, but did not see distinctly. 
 He may have been like those who took a peep into the gospel 
 mirror, but not a sufficient look to remember what they saw for 
 any length of time. 
 
 Treatise.— He that doeth evil hath not seen God. Show me 
 
PERSEVERANCE OF THE SAINTS. 
 
 25 
 
 a man who now lives in a course of habitual sin, who has no 
 grace, and I will show you one that never had grace. 
 Keply. — Then Solomon never had grace. 
 Treatise.— Thus our Lord says of certain deceivers, ''I never 
 knew you." That is, " I not only do not know and own you 
 now, but I never knew and owned you as My disciples." 
 
 Reply.— There are self deceivers, we do not deny, and we 
 hope Calvinists will not be among them ; but were David and 
 bolomon and Peter self-dereivers ? Not at all. The passage 
 quoted above has reference to sell-deceivers only. They are re- 
 presented as a class. There are also hypocrites, who know that 
 they are wrong, but try to deceive their fellow men. David, 
 Solomon and Peter were not hypocrites. " They had been in 
 grace and fell from grace." 
 
 Treatise.— For it God has made no promise to keep us from 
 falling, He may let us fall at one moment as well as at another, 
 and even while the breath is leaving the body, Satan may as- 
 sault, our faithfulness may fail, and from the very verge of hea- 
 ven, with glory in view and angels waiting to receive and bid 
 us welcome, we may drop forever. 
 
 Keply.— God has promised to keep us from falling if we con- 
 fide in Him ; if we render Him our heart and obedient service ; 
 " but not otherwise." Arminians have as much faith in God as 
 Calvinists, but it is a different kind of faith. We can claim 
 every promise in the Bible which is given to console and estab- 
 lish Christians ; but we have not the presumption to say that 
 God will take us to heaven irrespective of personal effort. We 
 know that we are not our own, that we are bought with a price, 
 even the precious blood of Christ, wherefore we try to give God 
 our reasonable service. And yet our salvation is not of works, 
 lest any man should boast. Christ is the only foundation of our 
 hope. Bless God, He will never forsake those who trust Him, 
 
 III 
 
20 
 
 PERSEVERANCE OF THE SAINTS. 
 
 Those who have living, active faith, wliich will cause them to 
 crucify Sj;lf ami live fur tiio honour of God. 
 
 God is all to the true believer. Christ is our wisdom, right- 
 eousness, sanctification and redemption. 
 
 Treatise. — It is absurd to pray to God for perseverance, or 
 to tliank Him for the same. For, if God cannot cause us toper- 
 severe without destroying our free agency, and if oiir perse- 
 verance depends upon ourselves. I do not know why we should 
 pray to God for itifluence which He cannot consistently grant, 
 or ask assistance from anybody but ourselves. 
 
 Reply.— Poor delr.ded man ! You seem to grope in the dark. 
 V/ho said that God could not cause us to persevere without des- 
 troying our free agency ? PVee agency may be brought into 
 conformity to the Divine will. God will help those to persevere 
 who are desirous of perseverance, who have the proper kind of 
 desire to persevere, and manifest their desire by continually for- 
 saking sin and cleaving to Christ. Our persevei-ance depends, 
 in the fi ^t place, upon God, because He is the giver of every 
 good def- re. In the second plfce, our perseverance depends upon 
 ourselves. We must cultivate good desires and also good deeds. 
 We are co-workers with God. God will always help those who 
 help themselves. If we do not persevere, it is our own fault. 
 So tell us not that Arminians believe they can work out salva- 
 tion. It is false. We are commanded to work, but after all, 
 salvation is of God. 
 
 Rev. E. W, Gilbert gives popular objections to his own doc- 
 trine, and adds some of his own arguments to which I reply. 
 
 Objections to Calvinism — it is useless to notice much of what 
 is said under this hend. but a few extracts will be taken : 
 
 Ohjection xi. — " Saivdion is everywhere offered on condition 
 of perseverance, which shows that the condition may fail to be 
 complied with." Ans. It shows no such thing ; but only that 
 
 I 
 
PERSEVERANCE OF THE SAINTS. 
 
 27 
 
 I 
 
 /inless the condition be complied with the blessing may be 
 lost. 
 
 Reply. — " Unless the condition be complied with the bless- 
 ing may be lost." Oalvinists say the conditions must be com- 
 plied with, and the blessing cannot be lost, notwithstanding 
 proof to tlie contrary. 
 
 Treatise. — Objection xii. "It is impossible for those who 
 were once enlightened, if they shall fall away," &c., Heb. vi. 
 4-6. 
 
 The objectors must prove two things : first, that these were 
 real Christians ; and secondly, that tliey really fell away. But 
 in my opinion, neither of these things caa be proved. I see no 
 reason to believe them real saints. 
 
 Reply.-- If they were not real saints what could they fall 
 from ? Do .you say a mere profession. They had known some- 
 thing of the powers of the world to come. 
 
 The passage quoted above had reference to the converted 
 Jews, who at one time had disbelieved in Christ as the True 
 Mesisah, consequently if they foil away and again doubted the 
 Christian faith, they could not be renewed unto repentance, 
 because they would disbelieve in the only true sacrifice for sin, 
 viz.: Christ Jesus ; and there could be no other sacrifice. 
 
 Treatise. — In fact the whole is a solemn warning to persons 
 V ho have been enlightened and convicted, not to stifle their 
 convictions lest they commit the unpardonable sin. 
 
 I^EPLY.— The unpardonable sin is said to be of a different 
 nature, viz. : Imputing the works of God's grace to Satan ; how- 
 ever, we will not disagree about the nature of the unpardonable 
 sin, but it is plain the passage quoted in reference to falling, 
 had no connection with persons only convicted of sin. 
 
 lYL^MU^Y..— Objection xiii. " A sinner may tread under foot 
 the Son of God, and count the blood of the covenant *vherewith 
 He was sanctified an unholy thing," &c., Heb. x. 29. From 
 
28 
 
 PERSEVERANCE OF THE SAINTS. 
 
 which it is argued that a man may fall from sanctification and 
 from saving grace. The whole, however, is a mere caution 
 against apostacy from our pr(jfe.ssions, and does not teach that 
 any will thus despise the blood of the covenant. If we sin 
 wilfully after having received a knowledge of the truth, there 
 remaineth no more sacrifice for sin, i^c. 
 
 Kki'LY.— The words, ''If we sin wilfully after having received 
 a knowledge of the truth," had reference to the converted Jews. 
 If they fell away to such an extent as to deny that Christ was 
 the true Messiah, there could be no more sacrifice for sin. 
 Ordinary backsliders may be reclaimed as David and Peter 
 were. 
 
 Treatisk.— Objection a;v.— "A man may escape the pollutions 
 of the present world and afterwards fall away," &c. 2 Pet. ii. 20. 
 All this may be said of those who are only externally reformed 
 from the infidelity, vice and immorality of the world, and have 
 a speculative head knowledge of the way of righteousness. 
 That such persons may and do fall away we do not doubt. 
 That these persons were not changed in heart. That their 
 nature never was renewed is evident from the comparison used 
 by the Apostle on the subject. He compares them to a " sow 
 that was washed returning to her wallowing in the mire." The 
 nature of the animal was not changed ; though externally 
 M^ashed, her appetites remained the same ; she was a sow still. 
 Had her nature been changed to that of a sheep, she would 
 never have returned. 
 
 Reply. — 2 Peter, 11, 20. " 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 begin 
 ning.'' 
 
 Mark the next verse particularly, 21st verse. For it had been 
 better for them not to have known " the way of righteousness " 
 
 < 
 
PERSEVERANCE OF THE SAINTS. 
 
 29 
 
 
 than after they have known it to turn from tlie holy command- 
 ment they have delivered unto tliem (22nd verse). But it is 
 happened unto them according to tiie true proverb *' The dog 
 has turned to his own vomit again, and the sow that was 
 washed to her wallowing in the mire." 
 
 Let us hear the conclusion of the whole matter. Our Calvin- 
 istic brother did not (juote the 21st verse. It was a little too 
 strong for him, and he also misrepresented tha 20th and 22nd 
 verses. 
 
 How did they escape the pollutions of the world ? Ads. 
 " Through the knowledge of our Lord and Saviour Jesus 
 Christ." Could Jt be said that they had escaped the pol- 
 lutions of the world if they were only moral and retained an 
 evil heart ] Surely not the persons mentioned must have 
 been justified and regenerated. It is evident from the 
 first part of this chapter that Peter is warning his hearers 
 against apostacy; he speaks of the angels who sinned and were 
 cast down to hell ; he speaks of the old world on which tlie 
 flood came ; he speaks of Sodom and Gomorrah. Then for 
 their encouragement in the way of righteousness he tells them, 
 *' The Lord knoweth how to deli\ t the godly out of temptation, 
 as He delivered Noah and Lot, and as He will always deliver 
 His faithful followers ; then he goes on to show the possibility 
 of being entangled and overcome, plainly proving that although 
 God was able and willing to keep them, there was need of 
 great watchfulness and some effort of their own. Last of all 
 he speaks of some who have fallen and says, " it would have 
 been better for them not to have known the way of righteous- 
 ness than after they have known it to turn from the holy com- 
 mandment given unto them. Then he says, " but it is happened 
 unto them according to the true proverb," &c. He does not 
 say they are dogs or sows, but it is happened unto them as unto 
 a dog or sow. The mire represents sin. Sin is always repre 
 
30 
 
 PERSEVERANCE OF THE SAI!'tS. 
 
 sented as something odious in the extreme, hence the comptiri- 
 Bon. 
 
 Our learned brother tells us that the figure used indicates that 
 the persons were still unclean after they had escaped the pollu ■ 
 tions of the worhl through the knowledge of our Lord and 
 Saviour Jesus Christ. We say the strain of the discourse proves 
 they were rejJ Christians justified and regenerated. 
 
 He says the sow was a sow still ; if it had become a sheep it 
 would not have returned to tlie mire. 
 
 Do sheep never get into the mire 1 Wiz David a sheep 1 
 How did he get into the mire ] Was Solomon a sheep 1 He 
 was covered with the mire. Was Peter a sheep 1 He had a 
 plunge into the ditch also, and many others we read of. It 
 seems sheep sometimes get into mire as well as the sow 
 
 Is our Calvinistic brother a sheep 1 He seems to us to have 
 got into the mire too. He has got into it so deeply that his 
 eyes are blinded to the real meaning of Gospel truth. 
 
 Hoping the ideas of the writer will be received in the proper 
 spirit, an-' that our Calvinislic brothers may see their errors by 
 being brought face to face with genuine Gospel truth, and that 
 many may be prevented from embracing the dangerous Cal- 
 vinistic creed, 1 will conclude my remarks with the fervent 
 prayer that God may enable us to be steadfast, immoveable, 
 always abounding in the work of the Lord, for as much as we 
 know that our labour is not in vain in the Lord. 
 
 A charge to keep I have, 
 
 A God to f,'lorify, 
 A never dyiii.,' «oul to save 
 
 And fit it for the sky. 
 To serve the present age, 
 
 My calling to fulHl, 
 O, may it all my powers engagfe 
 
 To do my Master's will. 
 Arm me with jealous care. 
 
 As in thy sight to live, 
 And O, Tliy servant Lord prepare 
 
 A strict account to give. 
 
PERSEVERANCE OF THE SAINTS. 
 
 31 
 
 % 
 
 Deuteronomy xi. 20 : " Behold I «efc before you thi» day 
 
 blessing ami a curse." , 
 
 Head tlie fdluwing two verses in order to understmd the 
 
 comment wliicli la tal«en fnim Clarke. ... 
 
 " If Ood ha,l not put it in the ..-.wer of Ilia people cither to 
 obev or .lisobey ; if th..y bad not bad a free «ill, over v.h.ch 
 rbr^bi; comiLe a«tbority-could God with any propr-et^ 
 have given sueh precepts as these sauct.oned wuh such pr<v 
 «ises°., 1 threatenings 1 If they ,^.re not free agents they 
 could not be punished for disobe.lience, nor could they, in any 
 sense of the word, be rewardcl for obedience 
 , " A stone is not rewardable because in obedience to the laws 
 of gravit ition, it alway. tends to the centre ; nor ■« ■' I'""-'"' 
 abi: because in being removed from that cen re, ... its te.id.ng 
 or falling towards it again it takes away the hie ot man. 
 
 .. That God has given man a free, self-determ.n.ng w.ll, which 
 cannot be force,l by any power but that whicl. is O-mpotent 
 and which God Himaelf never will force, is declared n the 
 „.ost formal manner through the whole o tu, sacred w nt- 
 Tn-^s. No argument can affect this, while the B.ble is consid- 
 ered a Divine revelation; no sophistry can explain away it 
 evidence as lon^r as the accountableness of man for hi., conduct 
 is admitted, and as long as the eternal bonds of moral good and 
 evil remain ..nd the essential distinctions between vice and 
 
 „e exi.t'. If ye will obey (for God is ever -ady to ass is 
 ye shall live ; if ye Will disobey and refuse the help, ye shall 
 die. So hath Jehovah spoken, and man cannot reverse it.