Eternal Security - Arthur W. Pink Chapter 11

Eternal Security

Arthur W. Pink

Chapter 11 - Conclusion

It now remains for us to gather up a few loose ends, to summarize what has been before us, make a practical application of the whole, and our present task is completed. Not that we have said anything like all that could be said thereon; yet we have sought to set before the reader the principal aspects of this subject and to preserve a due balance between the Divine and human sides of it—God’s operations in connection therewith and the Christian’s concurrence therein. Much of the opposition which has been raised against what is termed "the dangerous tendency" of this truth arose from a defective view of the same, through failure to apprehend that the perseverance of the saints exhibited in the Scriptures is their continuance in faith and holiness: that the One who has made infallible promise they shall reach the desired goal has also decreed they shall tread the one path which leads to it, that the means as well as the end are ordained by Him, and that He moves them to make diligent use of those means and blesses and makes effectual their labor in the same.

That for which we have contended throughout these chapters is steadfastness in holiness, constancy in believing, and in bringing forth the fruits of righteousness. Saving faith is something more than an isolated act: it is a spiritual dynamic, a principle of action, which continues to operate in those who are the favored subjects of it. This is brought out very clearly and decisively in the great Faith chapter. In Heb. 11 the Holy Spirit sets before us the faith of Abel, of Enoch, of Noah, of Abraham and Sarah, Isaac and Jacob, and after describing various exercises and fruits of the same, declares "these all died in faith" (v. 13), not one of them apostatized from the same. The "faith" spoken of, as the context shows, was both a justifying and sanctifying one, and those who had received the same from God not only lived by it but died in it. Theirs was a faith which wore and lasted, which overcame obstacles and triumphed over difficulties, which endured to the end. True, the patriarchs had to wrestle against their natural unbelief, and, as the inspired records show, more than once they were tripped up by the same, yet they continued fighting and emerged conquerors.

The Christian is required to continue as he began. He is to daily own his sins to God and he is daily to renew the same acts of faith and trust in Christ and His blood which he exercised at the first. Instead of counting upon some past experience, he is to maintain a present living on Christ. If he continues to cast himself on the Redeemer, putting his salvation wholly in His hands, then He will not, cannot, fail him. But in order to cast myself upon Christ I must be near Him; I cannot do so while following Him "afar off." And to be near Him, I must be in separation from all that is contrary to Him. Communion is based upon an obedient walk (John 15:10): the one cannot be without the other. And for the maintenance of this, I must continue to "show the same diligence" I did when first convicted of my lost estate, when I perceived that sin was my worst enemy, that I was a rebel against God and His wrath upon me, and when I fled to Christ for refuge, surrendering myself to His lordship and trusting entirely to the sufficiency of His sacrifice to save me from my sins — their dominion, their pollution, and their guilt.

"Show the same diligence to the full assurance of hope unto the end" (Heb. 6:11). The selfsame earnestness and pains which actuated my heart and regulated my acts when I first sought Christ must be continued unto the end of my earthly course. This means persevering in a holy life, in the things which are appointed by and are pleasing to God, and unto this the servants of God are to be constantly urging the saints. "Ministerial exhortation unto duty is needful unto those who are sincere in the practice of it, that they may abide and continue therein" (J. Owen). In no other way can the "full assurance of hope" (a confident expectation of the issue or outcome) be Scripturally maintained. The Christian has to be constant in giving "the same diligence" to the things of Cod and the needs of his soul as he did at the outset. "He said, to the end, that they might know they had not reached the goal, and were therefore to think of further progress. He mentioned diligence that they might know they were not to sit down idly, but to strive in earnest." And who think you, my reader, was the author of that quotation? None other than John Calvin! How grievously has Calvinism been perverted and misrepresented.

"That ye be not slothful, but followers of them who through faith and patience inherit the promises" (Heb. 6:12). The apostle here warns against the vice which is the antithesis of the virtue previously enjoined, for slothfulness is the opposite of diligence. The indolence dehorted is in each of us by nature, for spiritual laxity is not something peculiar to those of a lazy disposition. The evil principle of the "flesh" remains in every Christian and that principle hates and therefore is opposed to the things of God. But the flesh must be resisted and the desires of the "spirit" or principle of grace heeded. When conscious of this indisposition unto practical holiness, this native enmity against the same, the believer must pray with renewed earnestness "draw me, we will run after Thee" (Song of Sol. 1:4), "Order my steps in Thy Word, and let not any iniquity have dominion over me" (Ps. 119: 133). It is this which distinguishes the true child of God from the empty professor: his wrestling with the Lord in secret to enable him to press forward in the race set before him.

"But followers of them who through faith and patience inherit the promises." The immediate reference is to the patriarchs who, by continuing steadfast in the faith, persevering in hope amid all the trials to which they were subjected, had no entrance into the promised blessings. Their faith was far more than a notional one: it was influential and practical, causing them to live as "strangers and pilgrims" in this scene (see Heb. 11:13). The word for "patience" here is usually rendered "longsuffering. " It is a grace which makes its possessor refuse to be daunted by the difficulties of the way or be so discouraged by the trials and oppositions encountered as to desert the course or forsake the path of duty. It is just such faith and patience which are required of the saint in every age, for there never has been and never will be any journeying to Heaven on "flowery beds of ease." If the continued exercise of such graces was required of the patriarchs—persons who were so high in the love and favor of God—then let not us imagine they may be dispensed with in our case. The things promised are not obtained "for faith and patience," but they are entered into "through" them.

Assurance of final perseverance neither renders needless wariness and care (1 Cor. 10:12), nor the unwearied use of the appointed means of grace (Gal. 6:9). We must distinguish sharply between confidence in Christ and a weakening of the security of the flesh. The teaching that carnal security and presumption is no bar to eternal glory is a doctrine of the Devil. David prayed "Teach me, O Lord, the way of Thy statutes, and I shall keep it unto the end" (Ps. 119:33). Upon it Spurgeon said, "The end of which David speaks is the end of life, or the fullness of obedience. He trusted in grace to make him faithful to the utmost, never drawing a line and saying to obedience ‘Hitherto shalt thou go but no further.’ The end of our keeping the Law will come only when we cease to breathe: no good man will think of marking a date and saying, ‘It is enough, I may now relax my watch, and live after the manner of men.’ As Christ loves us to the end so must we serve Him to the end. The end of Divine teaching is that we may serve to the end" (Treasury of David, Vol. 6). O for more of this well-balanced teaching.

When faith and the spirit of obedience are inoperative the features of the new birth are under a cloud, and when we have no evidence of regeneration we lack any warrant to entertain the assurance of eternal happiness. The man who gives free rein to the flesh and takes his fill of the world gives the lie to his profession that he is journeying to Heaven. It is the glory of the Gospel that while it announces mercy unto the chief of sinners, yet if any be encouraged by this to persist in a course of evil-doing it pronounces his doom. The Gospel encourages hope, but it also promotes holiness; it imparts peace, but it also inculcates godly piety; it cherishes confidence, yet not by looking back to conversion but forward to the desired haven. It justifies the expectation of preservation, but only as we persevere in the path of duty. While it declares emphatically that the believer’s continuance in and maintenance of his faith depend wholly on something extraneous to himself or his present case, yet with equal clearness it insists that the believer’s perseverance is carried on and perfected by his use of all the appointed means.

It is freely granted that many of the objections which are made against this subject apply most pertinently to the Antinomian perversion of it, for hyper-Calvinists have been guilty of presenting this truth in such an unguarded and one-sided manner as to virtually set a premium on loose walking. They have dwelt to such an extent upon the Divine operations as to quite crowd out human responsibility, picturing the Christian as entirely passive. Others who were quite unqualified to write on such a theme have given much occasion to the enemies of the Truth by their crudities, representing the security of the believer as a mechanical thing, divorcing the end from the means, ignoring the safe-guards by which God Himself has hedged about this doctrine, and prating about "once saved, always saved" no matter what the daily walk may be. Nevertheless such abuses do not warrant anyone in repudiating the doctrine itself and opposing the teaching of Scripture thereon, for there is nothing in the Word of God which has the slightest tendency to make light of sin or countenances loose living, but rather everything to the contrary.

When expressing his hatred of the truth of the eternal security of Christ’s sheep, John Wesley exclaimed "How pleasing is this to flesh and blood," which is the very thing it is not. Such a doctrine can never be agreeable to fallen human nature. Depraved man is essentially proud, and hence any scheme of perseverance accomplished by the strength of man’s own will power is pleasing to the vanity of his mind; but a perseverance dependent upon the faithfulness and power of God, a perseverance which is not the result of any human sufficiency but rather of the merits and intercession of Christ, is most unpalatable unto the self-righteous Pharisee. Only the one who has been given to feel the prevailing power of indwelling sin, who has discovered that his own will and resolutions are wholly incompetent to cope with the corruptions of his heart, who has proved by painful experience that he is completely "without strength" and that apart from Christ he can do nothing, will truly rejoice that none cam pluck him out of the Redeemer’s hand. As only the consciously sick will welcome the Physician, so none but those who realize their own helplessness will really find the doctrine of Divine preservation acceptable to them.

Moreover, the duties inculcated by this doctrine are most repugnant to flesh and blood. Subjection to Christ’s authority and the daily taking of His yoke upon us is a requirement very far from welcome to those who wish to please themselves and follow their own devices. The standard of piety, the spirituality of God’s Law, the nature of holiness, the insistence that we must keep ourselves unspotted from this world, are directly contrary to the inclinations of the natural man. That we must discipline our affections, regulate our thoughts, mortify our carnal appetites, cut off a right hand and pluck out a right eye, are certainly not good news to the unregenerate, especially when God insists that such mortification is never to be remitted but continued until mortality be swallowed up of life. No, it is impossible that fallen man will ever be pleased with a doctrine of perseverance in denying self, taking up his cross daily and following a holy Christ who is despised and rejected by this world. Thus it will abundantly appear from all that has been said, how baseless and pointless is the Arminian objection that the preaching of this doctrine encourages laxity and makes for licentiousness.

1. How earnest should sinners be of becoming Christians. In Christ alone is salvation and safety to be found. Security of person and of estate is the principal concern of men in this world, but security of soul has little or no place in the thoughts of the majority. How fearful to be in imminent danger of death and eternal punishment, and how alarming the condition of those indifferent to their everlasting welfare. Where there is an underground shelter which is out of range of artillery and below the reach of falling bombs, how eagerly will the sane turn thither when the siren sounds. "The name of the Lord is a strong tower, the righteous runneth into it and is safe" (Prov. 18:10). O let every reader who has not yet done so make haste into his closet, fall upon his knees and rise not till he has committed himself wholly unto Christ for time and eternity. Halt no longer between two opinions. The wrath of God is upon thee, and there is but one way of escape: then flee for refuge to the hope set before you in the Gospel (Heb. 6:18). Christ stands ready to receive if you will throw down your weapons of warfare.

2. How diligently you should examine whether or not you are in Christ, the place of eternal security. You should know whether or not you have complied with the requirements of the Gospel, whether or not you have closed with Christ’s gracious offer therein, whether spiritual life has come to your soul, whether you have been made a new creature in Christ. These things may be known with definite certainty. Put these questions to your soul. Had I sincere resolution to forsake my wicked way when I came to Christ? Did I relinquish all dependence upon my own works? Did I come to Him empty-handed, resting on His promise "him that cometh to Me I will in no wise cast out?" Then you may upon us is a requirement very far from welcome to those who wish to please themselves and follow their own devices. The standard of piety, the spirituality of God’s Law, the nature of holiness, the insistence that we must keep ourselves unspotted from this world, are directly contrary to the inclinations of the natural man. That we must discipline our affections, regulate our thoughts, mortify our carnal appetites, cut off a right hand and pluck out a right eye, are certainly not good news to the unregenerate, especially when God insists that such mortification is never to be remitted but continued until mortality be swallowed up of life. No, it is impossible that fallen man will ever be pleased with a doctrine of perseverance in denying self, taking up his cross daily and following a holy Christ who is despised and rejected by this world. Thus it will abundantly appear from all that has been said, how baseless and pointless is the Arminian objection that the preaching of this doctrine encourages laxity and makes for licentiousness.

How can it be supposed that the proclamation of this blessed truth will lead to carelessness and carnality when we lay it down as a fundamental maxim that no one has any shadow of reason to consider himself interested in the blessing of perseverance except as he has and gives clear evidence that he is inwardly conformed to God and outwardly obedient to His commands? Yet it must be allowed, no matter how carefully and proportionately the doctrine of Scripture be set forth by God’s servant, there will always be those ready to wrest . to their own destruction. If the Lord Jesus was falsely charged with "perverting the nation" (Luke 23:2) His ministers must not expect immunity from similar criminations. If the apostle Paul was slanderously reported of teaching "Let us do evil, that good may come" (Rom. 3:8), we must not be surprised if the enemies of God should falsify our assertions and draw erroneous inferences from them. Yet this must not deter us from proclaiming all the counsel of God or keeping back anything that would be profitable to His people (Acts 20:27,20). And now to make practical application of all that has been before us. 1. How earnest should sinners be of becoming Christians. In Christ alone is salvation and safety to be found. Security of person and of estate is the principal concern of men in this world, but security of soul has little or no place in the thoughts of the majority. How fearful to be in imminent danger of death and eternal punishment, and how alarming the condition of those indifferent to their everlasting welfare. Where there is an underground shelter which is out of range of artillery and below the reach of falling bombs, how eagerly will the sane turn thither when the siren sounds. "The name of the Lord is a strong tower, the righteous runneth into it and is safe" (Prov. 18:10). O let every reader who has not yet done so make haste into his closet, fall upon his knees and rise not till he has committed himself wholly unto Christ for time and eternity. Halt no longer between two opinions. The wrath of God is upon thee, and there is but one way of escape: then flee for refuge to the hope set before you in the Gospel (Heb. 6:18). Christ stands ready to receive if you will throw down your weapons of warfare.

3. How jealously we should watch over and seek to protect this tree of God’s planting, from the winds of false doctrine and the pests which would fain destroy it. If we arc to do so then we must give due attention to that injunction, "Keep thy heart with all diligence, for out of it are the issues of life" (Prov. 4:23). We must make conscience of everything which is harmful to godliness. We must walk in separation from the world and have "no fellowship with the unfruitful works of darkness." We must feed daily upon the Word of God, for otherwise growth is impossible. We must have regular recourse to the throne of grace, not only to obtain pardoning mercy for the sins committed but to find grace to help for present needs. We must make constant use of the shield of faith for there is no other defense against the fiery darts of Satan. A good beginning is not sufficient: we must press forward unto the things before. A small leak will eventually sink a ship if it be not attended to: many a noble vessel now lies wrecked upon the rocks.

4. How we should beware of wresting this doctrine. Let none encourage themselves in carelessness and fleshly indulgence through presuming upon their security in Christ. It is those who "hear" (heed) His voice and that "follow Him to whom He has made promise "they shall never perish" (John 10:27, 28). The ones of whom the Lord has declared "They shall not depart from Me" are those to whom He said "I will put My fear in their hearts" (Jer. 32:40), but He gives no such assurance to those who trifle with Him. God has promised a victory to His people, but that very promise implies a warfare: victories are not gained by neglect and sloth. When Divine grace brings salvation to a soul it teaches him to deny "ungodliness and worldly lusts" and to "live soberly, righteously and godly in this present world" (Titus 2:12), and if it is not so teaching me, then I am a stranger to saving grace. There is nothing which has so much forwarded the Arminian error of apostasy as the scandalous lives of professing Christians: see that your life gives the lie to it.

5. How we must ascribe all the glory unto God. If you have stood firm while others have been swept away, if you have held on your way when many who accompanied you at the beginning have forsaken the paths of righteousness, if you have thrived when others have withered, it is due entirely to the distinguishing mercy and power of God. "Who maketh thee to differ, and what hast thou that thou didst not receive" (1 Cor. 4:7): you have no cause whatever to boast. "But the Lord is faithful, who shall stablish you and keep you from evil" (2 Thess. 3:3): if the Lord, then not myself. It is true we "will" and do, but it is God who worketh both in us (Phil. 2:13). Our sufficiency is of Him and not of ourselves, and due acknowledgment should be made of this; and it will be by real saints. "Not unto us, O Lord, not unto us, but unto Thy name give glory, for thy mercy, for Thy truth’s sake" (Ps. 115:1).

6. How we should magnify the grace of God. The mind is incompetent to perceive how much we are beholden to the Lord for His interest in and care of us. As His providence is virtually a continual creation, an upholding of all things by His ‘power, without which they would lapse back again into nonentity: so the Christian’s preservation is like a continual regeneration, a maintenance of the new creation by the operations of the Spirit and the bestowing fresh supplies of grace. It was the realization of this fact that moved David to acknowledge of God, "Which holdeth our soul in life and suffereth not our feet to be moved" (Ps. 66:9). As Charnock well said, "It is a standing miracle in the world that all the floods of temptation shall not be able to quench this little heavenly spark in the heart, that it shall be preserved from being smothered by the streams of sin which arise in us, that a little smoking flax shall burn in spite of all the buckets of water which are poured upon it." Thus God perfects His strength in our weakness. "O give thanks unto the Lord, for His goodness, for His mercy endureth forever" (Ps. 106:1).

7. How compassionate we should be unto weaker brethren. The more you are mindful of the Lord’s upholding hand, the more compassionate will you be unto those with feeble knees. "If a man be overtaken in a fault, ye which are spiritual restore such a one in the spirit of meekness, considering thyself lest thou also be tempted" (Gal. 6:1). Call to mind how patiently the Lord has borne with you. Remember how ignorant you were but a short time ago, and expect not too much from babes in Christ. Has not the Lord often recovered you when you did wander? Have not your brethren still occasion to bear with many blemishes in you? If so, will you be hyper-critical and censorious toward them! Despise not small grace in any, but seek to encourage, to counsel, to help. Christ does not break the bruised reed, nor must we.