Augustine wrote:
"I assert, therefore, that the perseverance by which we persevere in Christ even to the end is the gift of God." (The Works of Aurelius Augustine, vol 15, Anti-Pelagian Works (ed. M. Dods; T and T Clark, 1876)
Hardshells have historically affirmed that Calvinistic statement which says that faith and repentance are gifts of God, what are effectually given to all the heirs of promise. They are, of course, inconsistent in this, for most Hardshells affirm that faith and repentance are not present in all the elect, at least not what is called "evangelical" faith and repentance. I have shown, however, in previous chapters of this book, that the scriptures know of no faith and repentance which is not evangelical. "Faith," said Paul, "comes by hearing the word," and that it cannot exist apart from one hearing the preacher preach about Christ (Romans 10), but Hardshells come along and say- "that is not true with regard to faith in every respect, for there is one kind of faith that is produced by the gospel and one kind that is not produced by it." But, this is twisting the words of the apostle, putting words into his mouth. Paul did not say - "this kind of saving faith comes by the gospel."
Christ prays for the perseverance of his elect and the Father always hears him. (John 11: 42) He so prayed for Peter.
"But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren." (Luke 22: 32)
Is Peter an exception? Or, does Christ not petition the Father for the perseverance of all his chosen people? Hardshells agree that the Father always hears and grants the petitions of his Son Jesus. How then can they deny the doctrine of perseverance? If a professing Christian's faith does in fact "fail," then does it not show that he was not prayed for by Christ? That he was not one of the chosen and called? Further, Peter's perseverance did not entail that he never fall, or lapse in faith, but that he would recover.
One can see how the divorcing of "faith" from "regeneration" has led to errors in regards to preservation and perseverance among the Hardshells. Does God not preserve the faith he gives as he preserves the life he gives? And, does not both the faith and life persevere (continue) because of that preservation?
Wrote Dr. Gill:
"Christ is the advocate of his people; he prays that they might have faith, and then he prays, that it may not fail; and it shall not, notwithstanding all the opposition of hell, and earth, unto it." (Commentary)
I have already shown how perseverance is a requirement for being eternally saved and I have indicated how perseverance is a divine gift. This is what has been universally affirmed by our Baptist forefathers. They taught that perseverance, like faith and repentance, are both duties (responsibilities) as well as divine gifts. However, as Hardshells reject "duty faith," it is only natural that they would also reject "duty perseverance." Further, it is inconsistent for them to affirm that faith and repentance are divine gifts but deny that patience (perseverance) is also a divine gift.
"For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?" (I John 5: 4,5)
It is inconceivable that anyone, especially Hyper Calvinists, as are Hardshells, could fail to see the clear teachings and implications of these inspired words. In view of those words, let us ask some questions and see if the words answer them.
Is the reference to "whatsoever is born of God" a universal categorical proposition? Answer: it certainly is. If it were not a universal, then it would say "some of what is born of God." Thus, as a universal categorical proposition, it states what is true of all that is "born of God." What is it that is specifically said to be "born of God" in the passage? Answer: "faith" is "born of God." Faith that is born of God is triumphant. It overcomes, and is itself never overcome, at least not totally or finally. Those who have this God begotten faith are therefore overcomers. Further, who can deny that "overcoming" is but another word for "persevering" and "continuing"?
It is a bit ironic that I have had to prove perseverance from these apostolic words to Campbellites, in public debate, and now have to do so with Hardshells, who disclaim any affinity with Campbellism and Hardshellism.
Notice too how John defines those who have "faith." He refers to those who "believe that Jesus is the Son of God." Hardshells, however, will not consistently define those who have "faith" as being those who "believe" in Jesus. So wrote John Gill.
"but he that believeth that Jesus is the Son of God? and this points out what that faith is which obtains the victory over the world." (Commentary)
The apostle John also wrote:
"Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God." (I John 3: 9)
Greek scholars show how the Greek word for "commit" (poieo) is linear present tense, not aorist punctiliar, and alludes to what is ongoing, or continuous, or what is practiced as a habit. Again, John gives us a universal categorical proposition, what is true of all the class denominated by the term "born of God." However, rather than using the term "whatsoever" he uses the personal pronoun "whosover," the latter referring to persons while the former referring to things as well as people. Thus, he affirms, that all who are "born of God" do not practice sin. Further, who can deny that "does not practice sin" is equivalent with "does not fail to persevere"?
"He cannot sin" thus means "he cannot practice sin," or "he cannot practice sin as a habit as he did before he was born again." Hardshells, in an attempt to get around the implications of the verse in favor of perseverance, will argue that "he" refers to that part of men which is regenerated, to the "new man." But, again, such an interpretation twists the passage by adding to the words of the apostle. Paul clearly distinguishes the "seed," or what is essentially the "new man," from the "he" and the "him." The seed remains in "him," but if "him" is the "seed," then the apostle would be saying "the seed remains in the seed" or "him remains in him." John does not say that the "seed" does not practice sin, but that the person does not, and that this perseverance of the person is the result of the seed "remaining" in him and in his being "born of God."
If John gives being "born of God" as the reason for not practicing sin, then clearly he believes that being born of God insures that sin will not be practiced, or else his reasoning would not be sound. If only a few of those who are "born of God" are said to not "practice sin," then being born of God cannot be given as the reason for not practicing sin.
Commented Dr. Gill upon the passage:
"doth not commit sin; does not make it his trade and business; it is not the constant course of his life; he does not live and walk in sin, or give up himself to it; he is not without the being of it in him, or free from acts of sin in his life and conversation, but he does not so commit it as to be the servant of it, a slave unto it, or to continue in it."
The apostle also said:
"We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not." (5: 18)
Here the apostle repeats himself, affirming again that all who are "born of God" are they who "sinneth not." "Sinneth" is again present tense linear, denoting not a one time act, but a continuous practice. But he adds to the thought, saying that "he who is begotten of God keeps himself." Clearly "keeps himself" is equivalent to "perseveres." It is a statement that joins together preservation and perseverance. No plainer words in support of the sure and final perseverance of all the chosen and called could be written. Again, John gives us a universal categorical proposition, what is true of all who are denominated as the "begotten of God." He does not state what is true of only a few of those who are begotten. Notice also how John does not refer to God's "keeping" of the regenerated, but of the regenerated keeping themselves. John does not view any antagonism between God's keeping of the begotten and the begotten keeping themselves, but sees them as intimately connected. Those who God keeps keep themselves. And, certainly God's keeping is the preeminent cause, for in all things he must have the preeminence. Jude wrote:
"Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life." (Jude 1: 21)
Thus, both John and Jude do not exclude the begotten ones, or the believers, keeping themselves in God's keeping of them. They taught that those who God keeps are they who keep themselves, the latter being proof of the former. Thus, preservation clearly involves perseverance, and are not mutually exclusive as today's Hardshells teach.
The apostle John also wrote:
"And every man that hath this hope in him purifieth himself, even as he is pure." (I John 3: 3)
Dr. Gill wrote:
"and this hope every man has not, only he who is born again; for this grace is implanted in regeneration, when men are of abundant mercy begotten unto it, and have it bestowed upon them as a free grace gift."
Gill knew that the apostle gave a universal categorical proposition, affirming what is true, not of only some of the divinely begotten, but of all of them. Gill also knew that all of those who are begotten of God possess this hope, citing the words of Peter who said that souls are "begotten again unto a lively hope." (I Peter 1: 3)
John says that "everyone who has this hope," everyone who is "born of God," everyone who "believes that Jesus is the Son of God," continuously and in fact "purifies himself." And, again, is not "purifying himself" the same thing as saying that he "perseveres"? Everyone who is born of God perseveres! John says it over and over again. It is hard to missunderstand his words. Hard to twist them!
Wrote the apostle Paul:
"He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" (Rom. 8: 32)
The apostle's reasoning was this - if the Father has given you his Son, then he will certainly give you "all things," and this must include perseverance. Why would anyone want to exclude patience from this "all things"? Paul affirms that in giving Christ for the elect, proof is given that all things needed for salvation will also be given. Why exclude faith, repentance, and perseverance from these "all things"? Are these things not good things? And, what saith the scriptures about such good things?
"John answered and said, A man can receive nothing, except it be given him from heaven." (John 3: 27)
"Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning." (James 1: 17)
Surely "faith and patience" are included in the category of "every good and perfect gift," of what is "received" from heaven.
According to God's new covenant promise, God has promised to cause his people to persevere.
"And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." (Ezekiel 36: 27)
Here we have cause and effect. God promises to "put" his "spirit within" his chosen people. This is regeneration or what it means to be "born of God." This is the cause. The effect is that those who are given God's Spirit will "walk in my statutes," and "keep my judgments, and do them." Simply put, I will cause them to persevere in holiness. I will cause them to turn from sin being master over them, to my Spirit being master over them.
Paul understood this and wrote rhetorically:
"What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?" (Romans 6: 1,2)
Paul saw it as inconsistent and an impossible contradiction to affirm that one who is "dead to sin" should "live any longer in sin." Those who are truly born of God are they who do not have sin as a master, and who are not slaves to sin, who do not practice sin, or make it their trade. "How shall we who are dead to sin fail to persevere in holiness?"
Jesus taught the same truth about perseverance in holiness and righteousness, saying "If a man love me, he will keep my words." (John 14: 23) If a man loves Christ, if a man is born of God, he will, without exception, "keep my words," or "will persevere" in allegiance to Christ and to his word.
Paul plainly taught that those who are God's servants, by their being born of God, will be efficaciously "made to stand."
"Who are you to judge another’s servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand." (Romans 14: 4 NKJV)
Is not "made to stand" the same as "made to persevere"? All God's servants, saith Paul, will be "made to stand," and this is because God is both willing and able to make them to stand.
It is for this reason that saints cannot credit themselves, but God alone, for their persevering, for all their good works. Wrote Isaiah:
"LORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us." (Isaish 26: 12 KJV)
Needless to say, there are many verses in addition to the above, that could be cited to demonstrate the sure and certain perseverance of all the chosen and called, but these ought to be sufficient. The Hardshell denial of the perseverance of saints is both against scripture and the old Baptist faith.
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