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back into the paths of righteousness by rebukes and corrections, perhaps with grievous terrors, and by renewed repentance, faith, and obedience. Though the Redeemer prays for us, that our "faith fail not," and that we may not finally perish; yet he exhorts us also to "watch and pray, "lest we enter into temptation:" and, if we neglect this, the best thing that can come upon us is such a rebuking loving frown from the offended Saviour, as shall cause us "to weep bitterly:" but, if any do indeed commit sin, and live and die without deep repentance, they will certainly perish.

6. We believe, however, that all "who are born "of God," and have the faith above described, and are "sealed by the Spirit" of adoption, will be kept from thus departing from God: for " he "will put his fear into their hearts, that they shall "not depart from him." Yet, however safe we may be in reality, we can have no warranted comfortable ground to consider ourselves as thus secured by the everlasting and well-ordered covenant, except as we are, at the time, walking with God in unreserved obedience. We may lose "the joy " of God's salvation," but the salvation itself will not be lost by any true believer. It is grossly contrary to the truth of the scriptures to imagine 'that they who are thus renewed can be unborn ' again.'1

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This is a brief statement of our views, which we suppose to be grounded on the scriptures. I do not indeed intend to argue the point in any laboured manner; but rather to state our sen'Archbishop Leighton.

timents, and to shew that they are not so obnoxious as they are often represented to be. Our conclusions, however, on this controverted subjeet, are deduced from numerous passages, both in the Old and in the New Testament; a few of which I shall adduce, with very brief remarks.

In Hannah's song of praise, she saith of JEHOVAH," He will keep the feet of his saints." Now does not this imply that God will keep his saints from falling, at least, so as finally to perish? In like manner Job says, "The righteous shall hold " on his way, and he that hath clean hands shall "be stronger and stronger."2 Thus the Psalmist also testifies: "The steps of a good man are or"dered by the Lord, and he delighteth in his

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way though he fall he shall not be utterly cast "down; for the Lord upholdeth him with his "hand." "The Lord loveth judgment, and for"saketh not his saints, but they are preserved for 993 ever." "The mercy of the Lord is from everlasting to everlasting upon them that fear him.”4 Thus Isaiah: "No weapon that is formed against "thee shall prosper, and every tongue that shall "rise against thee in judgment thou shalt con"demn. This is the heritage of the servants of "the Lord; and their righteousness is of me, "saith the Lord."5 Thus also Jeremiah: "After "those days, saith the Lord, I will put my law in "their inward parts, and write it in their hearts, "and will be their God, and they shall be my people; for I will forgive their iniquities, and

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1 Sam. ii. 9.

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2 Job xvii. 9. See also Prov. iv. 18.

* Ps. xxxvii. 23, 24, 28. Ps. ciii. 17. See also cxxv. 1.

Isa. liv. 17. See also ver. 7, 8.

"remember their sins no more." And still more explicitly: "I will be their God, and they shall "be my people, and I will give them one heart "and one way, that they may fear me for ever, "for the good of them and of their children after “them: and I will make an everlasting covenant "with them, that I will not turn away from them "to do them good; and I will put my fear into "their hearts that they shall not depart from "me."2 Now can this consist with the Lord's so leaving these very same persons to themselves, so giving them up to "their own hearts' lusts," and so allowing the great enemy of their souls to tempt and overcome them; that, in the event, they shall completely and finally depart from God, and have their portion with his enemies in the "everlasting fire prepared for the devil and his "angels?"

In entire coincidence with these promises and engagements of the Old Testament is the language of our blessed Saviour in the New Testament. Not to dwell on that remarkable clause, which has been before considered, " If it were

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possible, they would deceive the very elect ;"3 let the reader well ponder the words of our Lord to the woman of Samaria. "He that drinketh of "the water which I shall give him shall never "thirst," or, shall not thirst for ever; (dition ÉIS TOY diva)" but the water that I shall give him ἐις τὸν "shall be in him a well of water springing up "into everlasting life."4 This accords with what

'Jer. xxxi. 33, 34. Heb. viii. 10—12.

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Jer. xxxii. 38-40.

3 Matt. xxiv. 13.

Comp. 2 Sam. xxiii. 5.
John iv. 14.

he spake in another connexion: "He that eateth "of this bread shall live for ever." This is explained when he says, " Verily, verily, I say unto

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you, He that believeth on me hath everlasting "life." "He that cometh to me shall never hunger, and he that believeth on me shall never "thirst."2 As he had said in the foregoing chapter, Verily, verily, I say unto you, He that "heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from "death unto life."3 Thus again, in the chapter before quoted, "This is the Father's will who "hath sent me, that of all whom he hath given "me I should lose nothing, but should raise it up again at the last day. And this is the will of "him that sent me, that every one who seeth the "Son and believeth on him should have everlasting life, and I will raise him up at the last day."4 And still more expressly in another place: "My sheep-hear my voice, and I know them, and they follow me; and I give unto "them eternal life; and they shall never perish;" (ἢ μὴ ἀπόλωνται εις τὸν ἀιῶνα) “ neither shall any one (du Tis) pluck them out of my hand. My Father "who gave me them is greater than all; and no

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one (dudes) is able to pluck them out of my "Father's hand: I and my Father are one."5 What are we to suppose these energetical words to mean, if, after all, they who really do follow Christ, of whom exclusively he speaks, should be so tempted and overcome as finally and eternally 9 John v.

'John vi. 51, 58.
John vi. 37-40.

2 John vi. 35, 47.

5. John x. 27-30.

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"remember their sins no more." And still more explicitly: "I will be their God, and they shall "be my people, and I will give them one heart "and one way, that they may fear me for ever, "for the good of them and of their children after "them and I will make an everlasting covenant "with them, that I will not turn away from them "to do them good; and I will put my fear into "their hearts that they shall not depart from 66 me.' "2 Now can this consist with the Lord's so leaving these very same persons to themselves, so giving them up to "their own hearts' lusts," and so allowing the great enemy of their souls to tempt and overcome them; that, in the event, they shall completely and finally depart from God, and have their portion with his enemies in the "everlasting fire prepared for the devil and his "angels?"

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In entire coincidence with these promises and engagements of the Old Testament is the language of our blessed Saviour in the New Testament. Not to dwell on that remarkable clause, which has been before considered, 66 If it were "possible, they would deceive the very elect;"3 let the reader well ponder the words of our Lord to the woman of Samaria. "He that drinketh of "the water which I shall give him shall never

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thirst," or, shall not thirst for ever; (& μý) difron Bis Toy diva)" but the water that I shall give him ἐις τὸν “shall be in him a well of water springing up "into everlasting life."4 This accords with what

I Jer. xxxi. 33, 34. Heb. viii. 10-12.
2 Jer. xxxii. 38-40.
3 Matt. xxiv. 13.

Comp. 2 Sam. xxiii. 5.
4 John iv. 14.

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