Teaching Resources International

“Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Savior, be glory and majesty, dominion and power, both now and ever. Amen.” — Jude 1:24, 25

Paul’s writings abound in doxologies.  You will find them in different forms scattered throughout all his Epistles.  But he is not the only apostle who thus pauses to magnify the name of God.  Here is “Judas, not Iscariot,” but the true-hearted Jude, who has been writing an Epistle which seems all ablaze with lightning, it burns so terribly against, certain orders of sinners.  Almost every word that Jude writes seems to have the roll of thunder in it; he appears to be more like the Haggai of the Old Testament than the Jude of the New.  Yet he cannot close his short Epistle until he has included some ascription of praise to God.

Learn from this, dear friends, that the sin of man, if we are ever called to denounce it, should drive us to adore the goodness and glory of God.  Sin defiles the world; so, after you have done your best to sweep it out, resolve that, inasmuch as man has dishonored the name of God, you will seek to magnify that name.  It is true that you cannot actually redress the wrong that has been done, but, at any rate, if the stream of sin has been increased, you may increase the stream of loyal and reverent praise.  Take care that you do so.  Jude is not satisfied with having rebuked the sons of men for their sin, so he turns round to glorify his God.

Observe that these doxologies, wherever we meet with them, are not all exactly the same.  They are presented to the same God, and offered in the same spirit; but there are reasons given for the doxology in the one case which are not given in the other.  Our morning text [Ephesians 3:20-21] told us of what God is able to do, and so does this.  They both begin with praising God’s ability; but while Paul spoke about the greatness of that ability in what it could do for us, Jude speaks of the greatness of that ability in preserving us from falling, and perfecting us so that we may be presented faultless before the presence of the glory of God.  Let us, in an adoring frame of mind, think over this sublime subject.

I. First, LET US ADORE HIM WHO CAN KEEP US FROM FAILING.

I address myself, of course, near only to God’s own people.  When shall we ever see a congregation in which it will be needless to make such a remark as that?  I cannot call upon some of you to adore God for keeping you from falling; for, alas! you have not yet learned to stand upright.  God’s grace has never yet been accepted by you.  You are not on the Rock of ages; you have not yet set out upon the heavenly pilgrimage.  It is a wretched state for you to be in, in which you cannot worship him whom angels worship.  It is a sad state of heart for any man to be in! to be excluded — self-excluded — from the general acclamations of joy in the presence of God, because you feel no such joy, and cannot, therefore, unite in such acclamations.

But to the people of God, I have to say this, dear brothers and sisters, we need keeping; therefore, let us adore him who can keep us.  As saved souls, we need keeping from final apostasy.  “Oh!” saith one, “I thought you taught us that those who are once saved shall never finally apostatize.”  I do believe that doctrine, and delight to preach it; yet it is true that the saved ones would apostatize, every one of them, if the Lord did not keep them.

There is no stability in any Christian, in himself considered; it is the grace of God within him that enables him to stand. I believe that the soul of man is immortal, yet not, in and of itself, but only by the immortality which God bestows upon it from his essential immortality.  So is it with the new life that is within us.  It shall never perish; but it is only eternal because God continues to keep it alive.  Your final perseverance is not the result of anything in yourself, but the result of the grace which God continues to give you, and of his eternal purpose which first chose you and of his almighty power which still keeps you alive.  Ah, my brethren, the brightest saints on earth would fall into the lowest hell if God did not keep them from falling.  Therefore, praise him, O ye stars that shine in the Church’s sky, for ye would go out with a noxious smell, as lamps do for want of oil, did not the Lord keep your heavenly flame burning.  Glory be unto the Preserver of his Church who keeps his loved ones even to the end!

But there are other ways of falling besides falling finally and fatally.  Alas, brethren! we are all liable to fall into errors of doctrine. The best-taught man, apart from divine guidance, is not incapable of becoming the greatest fool possible.  There is a strange weakness which sometimes comes over noble spirits, and which makes them infatuated with an erroneous novelty, though they fancy they have discovered some great truth.  Men of enquiring and receptive minds are often decoyed from the old paths, — the good old ways; and while they think they are pursuing truth, they are being led into damnable error.  He only is kept, as to his thoughts and doctrinal views, whom God keeps, for there are errors that would, if it were possible, deceive even the very elect; and there are men and women going about in this world, with smooth tongues and plausible arguments, who carry honeyed words upon their lips, though drawn swords are concealed behind their backs.  Blessed are they who are preserved from these wolves in sheep’s clothing.  Lord, thou alone canst preserve us from the pernicious errors of the times, for thou art “the only wise God our Savior.”

And, dear friends, we need keeping from an evil spirit.  I do not know whom I should prefer, — to see one of my dear Christian brethren fall into doctrinal error, or into an un-Christian spirit.  I would prefer neither, for I think this is a safe rule, — of two evils, choose neither.  It is sad to hear some people talk as if they alone are right, and all other Christians are wrong.  If there is anything which is the very essence and soul of Christianity, it is brotherly love; but brotherly love seems to be altogether forgotten by these people; and other Christians, who, in the judgment of sobriety, are as earnest, and as true-hearted, and as useful as themselves, are set down as belonging to a kind of Babylonian system; — I hardly know what they do not call it, but they give it all sorts of bad names, and this is thought to be a high style of Christianity.  God grant that the man may be forgiven who thought it, to be a worthy purpose of his life to found a sect, whose distinguishing characteristic should be that it would have no communion with any other Christians!  The mischief that man hast done is utterly incalculable, and I can only pray that, in the providence of God, some part of it may die with him.

O brethren and sisters, I charge you, whatever mistakes you make, not to make a mistake about this one thing, — that, even if you have all knowledge, and have not charity, it profiteth you nothing; even if you could get a perfect creed, and knew that your modes of worship were absolutely apostolic, yet, if you also imbibed this idea that you could not worship with any other Christians, and that they were altogether outside your camp, your error would be far worse than all other errors put together, for to be wrong in heart is even worse than to be wrong in head.

I would have you true to God’s truth, but, above all, I would have you true to God’s love.  My brother, I think you are mistaken about this matter or that, but do you love the Lord Jesus Christ?  If so, I love you. I have no doubt, that I also am mistaken about some things, but, do not therefore withdraw your hand, and say that you cannot have fellowship with me.  I have fellowship with my Father who is in heaven, and with his Son, Jesus Christ, and with his blessed Spirit; and methinks that it ill becomes you, if you call yourself a son of that same God, to refuse to have fellowship with me when I have fellowship with him.  God save you from this evil spirit; but, you may readily enough fall into it unless the Lord shall keep you.  Your very zeal for truth may drive you into a forgetfulness of Christian love; and if it does, it will be a sad pity.  O Lord, keep us from falling in this way!

But there are falls of another sort which may happen to the brightest Christian; I mean, falls into outward sin.  As you read Jude’s Epistle through, you will see what apostates some professors became, and you will be led to cry, “Lord, keep me from falling.”  And if you were the pastor of a large church like mine, you would see enough to convince you that traitors like Judas are not all dead, — that, amidst the faithful, the unfaithful are still found, — that there are bad fish to be thrown away, as well as good fish to be kept; and every time we execute an act of discipline, — every time we have to bemoan the fall of one who looked like a brother, — we may thank God that we have been kept, and may sing this doxology, “Unto him that is able, to keep us from falling, be glory and power for ever.”

And, dear friends, there is a way of falling, out of which people are not so often recovered as when they fall into overt sin; I mean, falling into negligence as to natural or Christian duties.  I have known professors who have been very lax at home, — children who were not obedient to their parents, — husbands who did not love their wives as they ought, — wives who were quite at home at this meeting and that, but very negligent of their domestic duties.  And, mark you, where that is the case, it is a thing to mourn over, for the Christian ought to be absolutely reliable in everything he has to do.  I would not give two pence for your religion if you are a tradesman, but, not fair in your dealings!  I do not care if you can sing like David, or preach like Paul, if you cannot measure a yard of material with the proper number of inches, or if your scales do not weigh rightly, or your general mode of business is not straight and true, you had better make no profession of religion.  The separation at what is called “religious” from the “secure” is one of the greatest, possible mistakes.  There is no such thing as a religion of Sundays, and of chapels and churches; at least, though there is such a thing, it is not worth having.  The religion of Christ is a religion for seven days in the week, — a religion for every place and for every act; and it teaches men, whether they eat, or drink, or whatever they do, to do all in the name of the Lord Jesus Christ, and to the glory of God.  I pray that, you may be kept from falling away from that religion, and that, you may be kept up to the mark in serving the Lord in all things, and attending diligently to the little commonplace matters of daily life.

And you know, dear friends, there is another sort of falling; that is, when the heart gets gradually cold, when the Christian wanders away little by little, — when the life becomes more or less inconsistent with the profession.  Oh, how many professors get into this state!  They are like people who are not as well as they used to be.  They do not know when they began to feel worse; it was months ago, and every day they have got weaker, till now you can see their bones, though once they were full of flesh.  Now they discover that, whereas once they could have walked ten miles without fatigue, half a mile or less wearies them.  Their appetite, too, has gradually gone; they scarcely know how.  Ah, these are the sick folk with whom the physician has more trouble than he has with those who are suddenly seized by some well-known disease; and that gradual decline of spiritual health, which does not come all at once, but, little by little, is one of the most perilous of evils; and we have need continually to cry, “Lord, keep us from this;” and to praise his name that he is able so to keep us.

Thus I have shown you that we need keeping; and, brethren, none but the Lord can keep us. No man can keep himself; without God’s grace, he will surely fail.  And no place can keep us.  Some people think that, if they could get into such-and-such a family, they could keep from sin, but are mistaken.  In every position which man occupies, he will find temptation.  We have heard of the hermit, who hoped to get rid of all sin by living in a cave.  He took with him his little brown loaf and his jug of water, but he had hardly entered the cave before he upset his jug, and spilt the water.  It was a long way to the well, and he got so angry with himself for what he had done, that he soon discovered that the devil could get into a cave as quickly as he could, so he thought he might as well go back, and face the trials of ordinary society.  You cannot be kept from falling by choosing another situation.  You had better stop where you are, brother, and fight the devil there, for perhaps the next place that you select as the scene of combat may not be as suitable as the one you have now.

“Ah!” says one, “I wish I could get to

“A lodge in some vast wilderness,

Some boundless contiguity of shade

Where rumor of oppression and deceit,

Of unsuccessful or successful war,

Might never reach me more.”

Yes, yes; but that is not the way to conquer sin, is it?  Suppose the battle of Waterloo is just beginning, and here is a soldier who wants to win a victory; so he runs away, — gets off to Brussels, and hides himself in a cellar!  Is he likely to be numbered among the heroes of the day?   No, brethren; and if there is any sin to be overcome in this world, there is no credit to the man who says, “I’m going to hide somewhere out of the world.”  No, no, my brother; accept the lot that God has provided for you; take your place in the ranks of his soldiers; and whatever temptation comes, look up to him who is able to keep you from falling, but do not dream of running away, for that is the way to fall, that is being dedicated before the battle begins.  Nobody but God can keep you.  You may join whatever church you like; you may wear a hat with a broad brim, and say “thou” and “thee;” you may meet with those who break bread, and preach nothing but the gospel of the grace of God; you may dwell amongst the best people who ever lived; but you will still be tempted.  Neither place nor people, neither manners nor customs can keep you from falling; God alone can do it.

But here is the mercy – God can do it. Notice how Jude’s doxology puts it: “To the only wise God our Savior.”  It is because he alone is wise that he alone is able to keep us from falling.  He does it by teaching us the truth, by warning us against secret sin and by his providential leading.  Sometimes, he keeps temptation from us; at other times, he allows a temptation to come to us that, by overcoming it, we may be the stronger to meet another one.  Oftentimes, he delivers us from temptation by letting affliction come upon us. Many a man has been kept from falling into sin by being stretched upon a bed of sickness.  Had it not been for the loss of the eye, he would have looked upon vanity.  Had it not been for that broken bone, he would have run in the ways of ungodliness.  We little know how much preservation from falling we owe to our loss and crosses.   The story of Sir James Thornhill painting the inside of the cupola of St. Paul’s is probably well  known to you.  When he had finished one of the compartments, he was stepping backward that he might get a full view of it, and so went almost to the edge of the scaffolding, and would have fallen over if he had taken another step; but a friend, who saw his danger, wisely seized one of his brushes, and rubbed some paint over his picture.  The artist, in his rage, rushed forward to save his painting, and so saved his own life.  We have all pictured life; what a fairy picture we made of it; and as we admired it, we walked further and yet further away from God and safety, and got nearer and yet nearer to perilous temptation, when trial came, and ruined the picture we had painted; and then, though scarcely knowing why, we came forward and were saved.  God had kept us from falling by the trouble he had sent to us.

God has often kept us from falling by a bitter sense of our past sin.  We have not dared to go near the fire again, for our former burns have scarcely healed.  I have also noticed, in my own case, that when the desire for sin has come with force, the opportunity for sin has not been present; and when the opportunity of evil has been present, then the desire has been absent.  It is wonderful how God prevents these two things from meeting, and so keeps his people from falling.

Above all, it is by the Divine Spirit that God bears us up as upon eagle’s wings.  The Spirit teaches us to hate sin, and to love righteousness, and so we are daily kept from falling.  Brethren, join with me in adoring the Lord that he will keep us to the end.

Have we committed our souls into the hands of Jesus?  Then, our souls are safe for ever.  Are we trusting him to keep us till the day of his appearing?  If so, he will keep us; not one sheep or lamb out of his flock shall by any possibility be destroyed by the wolf, or the bear, or the roaring lion of hell.  They shall all be his in the day when they pass again under the hands of him that telleth them.

II. NOW, SECONDLY, LET US ADORE HIM BECAUSE HE WILL, AT THE LAST, PRESENT US “FAULTLESS BEFORE THE PRESENCE OF HIS GLORY WITH EXCEEDING JOY.”

There will come a day, brethren, when we shall either be presented in the courts of God as his courtiers, or else be driven from His judgment-seat as rebels against His authority.  We look forward with the confident expectation that we shall be presented as the friends of Christ, unto God even the Father; and that is, indeed, a cause for adoring gratitude.

Do you notice how Jude puts it?  “To present you faultless.”  There shall be none in heaven but those who are faultless. There shall by no means enter into those holy courts anything that defileth.  Heaven is perfectly pure; and if you and I are ever to get there, we must be pure as the driven snow.  No taint of sin must be upon us, or else we cannot stand among the courtiers of God.  His flaming throne would shoot forth columns of devouring fire upon any guilty soul that dared to stand in the courts of the Most High, if such a standing were possible.  But we are impure, — impure as to our acts; and, worst of all, impure as to our very nature; how then can we hope ever to stand there?  Yet, dear brethren and sisters, our confidence is that we shall.  Why?  Is it not because Christ is able to present us faultless there? Come, Christian, think for a minute how faultless Christ has made you so far as your past sin is concerned.  The moment you believed in him, you were so completely washed in his precious blood that not a spot of sin remained upon you.  Try to realize that, whatever your past life has been, if you now believe in Jesus Christ, you are cleansed from all iniquity by virtue of his atoning sacrifice, and you are covered by a spotless robe of righteousness by virtue of his blessed life of perfect purity and obedience to his Father’s will.  You are now without fault, so far as your past sin is concerned, for he has cast it all into the depths of the sea; but, you feel that you are not without fault as to your nature.

“Oh!” say you, “I feel everything that is evil rising at times within me.”  But all that evil is under sentence of death.  Christ nailed it to his cross.  Crucifixion is a lingering and very painful death, and the culprit struggles ere he breathes his last; but your sins have had their death-blow.  When Christ was nailed to the cross, your sins were nailed there too, and they shall never come down again.  Die they must, even as he died.  It will be a blessed hour when sin shall at last give up the ghost, — when there shall be not even the tendency to sin within our nature.  Then shall we be presented faultless before the throne of God.

“Can that ever be done?” asks one.  Well may you ask that question, brother.  Can it ever be that we shall not be tempted by one foul lust, nor be disturbed by one unbridled passion, nor feel the emotions of envy or of pride again?  Yes, it shall surely be.  Christ has secured this blessing to you.  His name is Jesus, Savior, “for he shall save his people from their sins.”  He must and will do this for all who trust him.  Rejoice that he will do this, for no one but God can do it.  It must be “the only wise God our Savior” who can accomplish this; but accomplish it he will.  Does your faith enable you to picture yourself as standing before the throne of God faultless?  Well then, give to the Lord the glory which is due unto him for such a wondrous act of grace as that.

This is how you are to be presented by Christ, in glory.  There is a great stir in a family when a daughter is to be presented at court, and a great deal is thought of it; but, one day, you and I, who have believed in Jesus, shall be presented to the Father.  What radiant beauty shall we then wear when God himself shall look upon us, and declare us to be without fault; — when there shall be no cause for sorrow remaining, and therefore we shall be presented with exceeding joy!  It shall be so, my brother; it shall be so, my sister; therefore do not doubt it.  How soon it shall be, we cannot tell; possibly, tomorrow. Perhaps, ere the sun rises again, you and I may be presented by Christ “before the presence of his glory with exceeding joy.”

We cannot tell when it will be, but we shall be there in his good time.  We shall be perfect; we shall be “accepted in the Beloved;” and, therefore, “unto him be glory and majesty, dominion and power, both now and ever.  Amen.”

III. That is the note with which I have to close my discourse.  LET US, BECAUSE OF THESE TWO GREAT BLESSINGS OF FINAL PRESERVATION AND PRESENTATION BEFORE HIS GLORY, OFFER UNTO THE LORD OUR HIGHEST ASCRIPTIONS OF PRAISE.

Jude says, “Both now and ever.”  Well, we will attend to the “ever” as eternity rolls on; but let us attend to the praise of God “now” — at this moment: “To the only wise God our Savior be glory and majesty, dominion and power now.”  Come, brethren and sisters, think of what you owe to him who has kept you to this day, and will not let you go.  Think of where you might have been; and think, I may say, of where you used to be, in your unregenerate state.  Yet you are not there now; but here you are, without self-righteousness, made to differ from your fellowmen, entirely through the grace of God.  You have been kept perhaps twenty years, thirty years, forty years, — possibly, fifty years.  Well, unto him be the glory; give him the glory even now.

How can you do it?  Well, feel it in your hearts; speak of it to your neighbors; talk of it to your children.  Tell everybody you meet what a good and blessed and faithful God he is, and so give him glory now.  And be happy and cheerful; you cannot glorify God better than by a calm, quiet, happy life.  Let the world know that you serve a good Master.  If you are in trouble, do not let anyone see that the trouble touches your spirit; — nay, more, do not let it trouble your spirit.  Rest in God; take evil as well as good from his hand, and keep on praising him.  You do not know how much good you may do, and how greatly you may glorify God, if you praise him in your dark times.  Worldlings do not care much about our psalm-singing unless they see us in pain and sorrow, and observe that we praise God then.  I like, and the world likes, a religion that will wash, — a religion that will stand many shows, and much rough usage.  Some Christians’ joy disappears in the wear and tear of life; it cannot endure the world’s rough handling.

Let it not be so with us, beloved; but let us praise, and bless, and magnify the name of the Lord as long as we have any being.

I know that, in speaking thus, I am only addressing a part of my congregation.  I wish that every man and woman here were now praising the Lord, and I am sure that you could not have a better occupation to all eternity.  Remember that, if you do not praise God, it is impossible for you ever to enter heaven, for that is the chief occupation of heaven; and remember also that praise from your lips, until those lips are divinely cleansed, would be like a jewel in a swine’s snout, a thing altogether out of place.  For you, dear unsaved hearer, the first thing is, not praise, but prayer, — nay, not even prayer first, but faith.  “Believe in the Lord Jesus Christ, and thou shalt be saved;” and then, in faith, pray the prayer which God accepts.  But, thou must first, believe in Jesus.   “And what does believing in Jesus mean?” thou askest.  It means this: thy sin deserves punishment, for God, who is just, must punish sin.  But his Son came into the world to suffer in the stead of those who trust him; and now, God can be Just, and yet the Justifier of every soul that believes in Jesus.  In the person of his Son, God hangs upon a tree, and dies a felon’s death; wilt thou believe in the merit of that death, and in the love of God, who spared not his own Son in order that he might spare us?  Canst thou trust Jesus as thy God and Savior?  Wilt thou do it now?  Then thou art saved.  The first moment of thus trusting God is the beginning of a new life, — a life which will drive out the old death of sin.  The moment that thou dost thus trust thy God, thou wilt be placed upon a new footing with regard to him, thy whole aspect towards God will be changed.  Repentance will take such possession of thy spirit that thou wilt be actuated by new motives, and swayed by new desires; in fact, thou wilt be a new man in Christ Jesus.

This is being saved, — saved from the love of sin, saved from returning to sin, saved from falling, and so completely saved that Christ shall one day present thee “faultless before the presence of his glory with exceeding joy.”

“The righteous also shall hold on his way.”- Job 17:9

The man who is righteous before God has a way of his own.  It is not the way of the flesh, nor the way of the world; it is a way marked out for him by the divine command, in which he walks by faith.  It is the King’s highway of holiness, the unclean shall not pass over it; only the ransomed of the Lord shall walk there, and these shall find it a path of separation from the world.  Once entered upon the way of life, the pilgrim must persevere in it or perish, for thus saith the Lord, “If any man draw back, my soul shall have no pleasure in him.”  Perseverance in the path of faith and holiness is a necessity of the Christian, for only “he that endureth to the end, the same shall be saved.”  It is in vain to spring up quickly like the seed that was sown upon the rock, and then by-and-by to wither when the sun is up; that would but prove that such a plant has no root in itself, but “the trees of the Lord are full of sap,” and they abide and continue and bring forth fruit, even in old age, to show that the Lord is upright.  There is a great difference between nominal Christianity and real Christianity, and this is generally seen in the failure of the one and the continuance of the other.

Now, the declaration of the text is that the truly righteous man shall hold on his way; he shall not go back, he shall not leap the hedges and wander to the right hand or the left, he shall not lie down in idleness, neither shall he faint and cease to go upon his journey; but he “shall hold on his way.”  It will frequently be very difficult for him to do so, but he will have such resolution, such power of inward grace given him, that he will “hold on his way,” with stern determination, as though he held on by his teeth, resolving never to let go.  Perhaps he may not always travel with equal speed; it is not said that he shall hold on his pace, but he shall hold on his way.  There are times when we run and are not weary, and anon when we walk are thankful that we do not faint; ay, and there are periods when we are glad to go on all fours and creep upward with pain; but still we prove that “the righteous shall hold on his way.”  Under all difficulties, the face of the man whom God has justified is steadfastly set towards Jerusalem; nor will he turn aside till his eyes shall see the King in his beauty.

This is a great wonder.  It is a marvel that any man should be a Christian at all, and a greater wonder that he should continue so.  Consider the weakness of the flesh, the strength of inward corruption, the fury of Satanic temptation, the seductions of wealth and the pride of life, the world and the fashion thereof; all these things are against us, and yet behold, “greater is he that is for us than all they that be against us,” and defying sin, and Satan, and death, and hell, the righteous holds on his way.

I take our text as accurately setting forth the doctrine of the final perseverance of the saints.  “The righteous shall hold on his way.”  Years ago, when there was an earnest, and even a bitter controversy between Calvinists and Arminians, it was the habit of each side to caricature the other.  Very much of the argument is not directed against the real sentiment of the opposite party, but against what had been imputed to them.  They made a man of straw, and then they burned him, which is a pretty easy thing to do, but I trust we have left these things behind.  The glorious truth of the final perseverance of the saints has survived controversy, and in some form or other is the cherished belief of the children of God.

Take care, however, to be clear as to what it is.   The Scripture does not teach that a man will reach his journey’s end without continuing to travel along the road; it is not true that one act of faith is all, and that nothing is needed of daily faith, prayer, and watchfulness.  Our doctrine is the very opposite, namely, that the righteous shall hold on his way; or, in other words, shall continue in faith, in repentance, in prayer, and under the influence of the grace of God.  We do not believe in salvation by a physical force which treats a man as a dead log, and carries him whether he will it or not towards heaven.  No, “he holds on,” he is personally active about the matter, and plods on up hill and down dale till he reaches his journey’s end.

We never thought, nor even dreamed, that merely because a man supposes that he once entered on this way he may therefore conclude that he is certain of salvation, even if he leaves the way immediately.  No, but we say that he who truly receives the Holy Ghost, so that he believes in the Lord Jesus Christ, shall not go back, but persevere in the way of faith.  It is written, “He that believeth and is baptized shall be saved,” and this he cannot be if he were left to go back and delight in sin as he did before; and, therefore, he shall be kept by the power of God through faith unto salvation.  Though the believer to his grief will commit many a sin, yet still the tenor of his life will be holiness to the Lord, and he will hold on in the way of obedience.  We detest the doctrine that a man who has once believed in Jesus will be saved even if he altogether forsook the path of obedience.  We deny that such a turning aside is possible to the true believer, and therefore the idea imputed to us is clearly an invention of the adversary.  No, beloved, a man, if he be indeed a believer in Christ, will not live after the will of the flesh.  When he does fall into sin, it will be his grief and misery, and he will never rest till he is cleansed from guilt; but I will say this of the believer, that if he could live as he would like to live he would live a perfect life.   If you ask him if, after believing, he may live as he lists, he will reply, “Would God I could live as I list, for I desire to live altogether without sin.  I would be perfect, even as my Father in heaven is perfect.”  The doctrine is not the licentious idea that a believer may live in sin, but that he cannot and will not do so.  This is the doctrine, and we will first prove it; and, secondly, in the Puritanic sense of the word, we will briefly improve it, by drawing two spiritual lessons therefrom.

I. LET US PROVE THE DOCTRINE.

Please to follow me with your Bibles open.  You, dear friends, have most of you received as a matter of faith the doctrines of grace, and therefore to you the doctrine of final perseverance cannot require any proving, because it follows from all the other doctrines.

We believe that God has an elect people whom he has chosen unto eternal life, and that truth necessarily involves the perseverance in grace.  We believe in special redemption, and this secures the salvation and consequent perseverance of the redeemed.  We believe in effectual calling, which is bound up with justification, a justification which ensures glorification.  The doctrines of grace are like a chain – if you believe in one of them you must believe the next, for each one involves the rest; therefore I say that you who accept any of the doctrines of grace must receive this also, as involved in them.  But I am about to try to prove this to those who do not receive the doctrines of grace; I would not argue in a circle, and prove one thing which you doubt by another thing which you doubt, but “to the law and to the testimony,” to the actual words of Scripture we shall refer the matter.

Before we advance to the argument, it will be well to remark that those who reject the doctrine frequently tell us that there are many cautions in the word of God against apostatizing, and that those cautions can have no meaning if it be true that the righteous shall hold on his way.  But what if those cautions are the means in the hand of God of keeping his people from wandering?   What if they are used to excite a holy fear in the minds of his children, and so become the means of preventing the evil which they denounce?  I would also remind you that in the Epistle to the Hebrews, which contains the most solemn warnings against apostasy, the apostle always takes care to add words which show that he did not believe that those whom he warned would actually apostatize.  Turn to Hebrews 6:9.  He has been telling these Hebrews that if those who had been once enlightened should fall away, it would be impossible to renew them again into repentance, and he adds, “But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.”

In the 10th chapter, he gives an equally earnest warning, declaring that those who should do despite to the spirit of grace are worthy of sorer punishment than those who depised Moses’ law, but he closes the chapter with these words, “Now the just shall live by faith; but if any man draw back, my soul shall have no pleasure in him.  But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.”  Thus he shows what the consequences of apostasy would be, but he is convinced that they will not choose to incur such a fearful doom.

Again, objectors sometimes mention instances of apostasy which are mentioned in the word of God, but, on looking into them, it will be discovered that these are cases of persons who did but profess to know Christ, but were not really possessors of the divine life.  John, in his first Epistle, 2:19, fully describes these apostates; “They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out, that they might be made manifest that they were not all of us.”  The like is true of that memorable passage in John, where our Savior speaks of branches of the vine which are cut off and cast into the fire; these are described as branches in Christ that bear no fruit.  Are those real Christians?  How can they be so if they bear no fruit?  “By their fruits ye shall know them.”  The branch which bears fruit is purged, but it is never cut off.  Those which bear no fruit are not figures of true Christians, but they fitly represent mere professors.  Our Lord, in Matthew 7:22, tells us concerning many who will say in that day “Lord, Lord,” that he will reply, “I never knew you.”  Not “I have forgotten you,” but “I never knew you”; they were never really his disciples.

But now to the argument itself.  First, we argue the perseverance of the saints, most distinctly from the nature of the life which is imparted at regeneration. What saith Peter concerning this life? (1 Peter 1:23.)  He speaks of the people of God as “being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.”  The new life which is planted in us when we are born again is not like the fruit of our first birth, for that is subject to mortality, but it is a divine principle, which cannot die nor be corrupt; and, if it be so, then he who possesses it must live for ever, must, indeed, be evermore what the Spirit of God in regeneration has made him.

So in 1 John 3:9, we have the same thought in another form.  “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.”  That is to say, the bent of the Christian’s life is not towards sin.  It would not be a fair description of his life that he lives in sin; on the contrary, he fights and contends against sin, because he has an inner principle which cannot sin.  The new life sinneth not; it is born of God, and cannot transgress; and though the old nature warreth against it, yet doth the new life so prevail in the Christian that he is kept from living in sin.  Our Savior, in his simple teaching of the gospel to the Samaritan woman, said to her (John 4:13), “Whosoever drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.”  Now, if our Savior taught this to a sinful and ignorant woman, at his first interview with her, I take it that this doctrine is not to be reserved for the inner circle of full-grown saints, but to be preached ordinarily among the common people, and to be held up as a most blessed privilege.  If you receive the grace which Jesus imparts to your souls, it shall be like the good part which Mary chose, it shall not be taken away from you; it shall abide in you, not as the water in a cistern, but as a living fountain springing up unto everlasting life.  We all know that the life given in the new birth is intimately connected with faith.  Now, faith is in itself a conquering principle.  In the First Epistle of John, which is a great treasury of argument (1 John 5:4), we are told, “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?”  See, then, that which is born of God in us, namely, the new life, is a conquering principle; there is no hint given that it can ever be defeated; and faith, which is its outward sign, is also in itself triumphant evermore.  Therefore of necessity, because God has implanted such a wondrous life in us in bringing us out of darkness into his marvelous light, because he has begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, because the eternal and ever blessed Spirit hath come to dwell in us, we conclude that the divine life within us shall never die.  “The righteous shall hold on his way.”

The second argument to which I shall call your attention shall be drawn from our Lord’s own express declarations. Here we shall look to the gospel of John again, and in that blessed third of John, where our Lord was explaining the gospel in the simplest possible style to Nicodemus, we find him laying great stress upon the fact that the life received by faith in himself is eternal.  Look at that precious verse, the fourteenth: “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life.”

Do men therefore believe in him and yet perish?  Do they believe in him and receive a spiritual life which comes to an end?  It cannot be, for “God gave his only begotten Son that whosoever believeth in him should not perish;” but he would perish if he did not persevere to the end; and therefore he must persevere to the end.  The believer has eternal life, how then can he die, so as to cease to be a believer?  If he does not abide in Christ, he evidently has not eternal life, therefore he shall abide in Christ, even to the end.  “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”

To this some reply that a man may have everlasting life and lose it.  To which we answer, the words cannot so mean.  Such a statement is a self-evident contradiction.  If the life be lost, the man is dead; how, then, did he have everlasting life?  It is clear that he had a life which lasted only for a while; he certainly had not everlasting life, for if he had it he must live everlastingly.   “He that believeth on the Son hath everlasting life” (John 3:36).  The saints in heaven have eternal life, and no one expects them to perish.  Their life is eternal; but eternal life is eternal life, whether the person possessing it dwells on earth or in heaven.

I need not read all the passages in which the same truth is taught; but further on, in John 6:47, our Lord told the Jews, “Verily, verily, I say unto you, he that believeth on me hath everlasting life;” not temporary life, but “everlasting life.”  And in the 51st verse he said, “I am the living bread which came down from heaven; if any man eat of this bread, he shall live forever.”  Then comes that famous declaration of the Lord Jesus Christ, which, if there were no other at all, would be quite sufficient to prove our point.  John 10:28: “And I give unto my sheep eternal life, and they shall never perish, neither shall any” (the word “man” is not in the original) “pluck them out of my hand.  My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.”  What can he mean but this – that he has grasped his people, and that he means to hold them securely in his mighty hand?

“Where is the power can reach us there,

Or what can pluck us thence?”

Over and above the hand of Jesus which was pierced comes the hand of the omnipotent Father as a sort of second grasp.  “My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.”  Surely this must show that the saints are secure from anything and everything which would destroy them, and consequently safe from total apostasy.

Another passage speaks to the same effect – it is to be found in Matthew 24:24, where the Lord Jesus has been speaking of the false prophets that should deceive many.  “There shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect;” which shows that it is impossible for the elect to be deceived by them.  Of Christ’s sheep, it is said, “A stranger will they not follow, for they know not the voice of strangers,” but, by divine instinct, they know the voice of the Good Shepherd, and they follow him.

Thus has our Savior declared, as plainly as words possibly can express it, that those who are his people possess eternal life within themselves, and shall not perish, but shall enter into everlasting felicity.  “The righteous shall hold on his way.”

A very blessed argument for the safety of the believer is found in our Lord’s intercession.  You need not turn to the passage, for you know it well, which shows the connection between the living intercession of Christ and the perseverance of his people: “Wherefore also he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Hebrews 7:25).  Our Lord Jesus is not dead; he has risen, he has gone up into the glory, and now before the eternal throne he pleads the merit of his perfect work, and as he pleads there for all his people whose names are written on his heart, as the names of Israel were written on the jeweled breastplate of the high priest, his intercession saves his people even to the uttermost.  If you would like an illustration of it, you must turn to the case of Peter which is recorded in Luke 22:31 where our Lord said, “Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee that thy faith fail not; and when thou art converted, strengthen thy brethren.”  The intercession of Christ does not save his people from being tried, and tempted, and tossed up and down like wheat in a sieve, it does not save them even from a measure of sin and sorrow, but it does save them from total apostasy.  Peter was kept, and though he denied his Master, yet it was an exception to the great rule of his life.  By grace he did hold on his way, because not only then, but many a time besides, though he sinned, he had an advocate with the Father, Jesus Christ the righteous.

If you desire to know how Jesus pleads, read at your leisure at home that wonderful 17th of John – the Lord’s prayer.  What a prayer it is!  “While I was with them in the world, I kept them in thy name; those that thou gavest me I have kept and none of them is lost, but the son of perdition; that the scripture might be fulfilled.”  Judas was lost, but he was only given to Christ as an apostle and not as one of his sheep.  He had a temporary faith, and maintained a temporary profession, but he never had eternal life or he would have lived on.  Those groans and cries of the Savior which accompanied his pleadings in Gethsemane were heard in heaven, and answered.  “Holy Father, keep through thine own name those whom thou hast given me;” the Lord does keep them by his word and Spirit, and will keep them.  If the prayer of Christ in Gethsemane was answered, how much more that which now goeth up from the eternal throne itself!

“With cries and tears he offered up

His humble suit below;

But with authority he asks,

Enthroned in glory now.

“For all that come to God by him,

Salvation he demands;

Points to their names upon his breast,

And spreads his wounded hands.”

Ah, if my Lord Jesus pleads for me I cannot be afraid of earth or hell; that living, intercessory voice hath power to keep the saints, and so hath the living Lord himself, for he hath said: “Because I live ye shall live also.” (John 14:19.)

Now for a fourth argument.  We gather sure confidence of the perseverance of the saints from the character and work of Christ. I will say little about that, for I trust my Lord is so well known to you that he needeth no word of commendation from me to you; but if you know him you will say what the apostle does in 2 Timothy 1:12: “I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.”  He did not say “I know in whom I have believed,” as most people quote it, but, “I know whom I have believed.”  He knew Jesus, he knew his heart and his faithfulness, he knew his atonement and its power, he knew his intercession and its might; and he committed his soul to Jesus by an act of faith, and he felt secure.  My Lord is so excellent in all things that I need give you but one glimpse of his character and you will see what he was when he dwelt here among men.  At the commencement of John 13, we read, “Having loved his own which were in the world, he loved them unto the end.”  If he had not loved his disciples to the end when here, we might conclude that he was changeable now as then.  But if he loved his chosen to the end while yet in his humiliation below, it bringeth us the sweet and blessed confidence that now he is in heaven he will love to the end all those who confide in him.

Fifthly, we infer the perseverance of the saints from the tenor of the covenant of grace.  Would you like to read it for yourselves?  If so, turn to the Old Testament, Jeremiah 32, and there you will find the covenant of grace set forth at some length.  We shall only be able to read the fortieth verse: “And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I put my fear in their hearts, that they shall not depart from me.”  He will not depart from them, and they shall not depart from him!  What can be a grander assurance of their perseverance even to the end?  Now, that this is the covenant of grace under which we live is clear from the Epistle to the Hebrews, for the apostle in the 8th chapter quotes that passage to this very end.  The question runs thus: “Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah; not according to the covenant that I made with their fathers in the day when I took them by the hand to lead. them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.  For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts; and I will be to them a God, and they shall be to me a people.”  The old covenant had an “if” in it, and so it suffered shipwreck; it was – “If you will be obedient then you shall be blessed;” and hence there came a failure on man’s part, and the whole covenant ended in disaster.  It was the covenant of works, and under it we were in bondage, until we were delivered from it and introduced to the covenant of grace, which has no “if” in it, but runs upon the strain of promise; it is “I will” and “You shall” all the way through.  “I will be your God, and ye shall be my people.”  Glory be to God, this covenant will never pass away, for see how the Lord declares its enduring character in the book of Isaiah (54:10): “For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee.”

And again in Isaiah 55:3: “I will make an everlasting covenant with you, even the sure mercies of David.”  The idea of falling utterly away from grace is a relic of the old legal spirit, it is a going away from grace to come under law again, and I charge you who have once been manumitted slaves, and have had the fetters of legal bondage struck from off your hands, never consent to wear those bonds again.  Christ has saved you, if indeed you are believers in him, and he has not saved you for a week, or a month, or a quarter, or a year, or twenty years, but he has given to you eternal life, and you shall never perish, neither shall any pluck you out of his hands.   Rejoice ye in this blessed covenant of grace.

The sixth most forcible argument is drawn from the faithfulness of God. Look at Romans 11:29.  What saith the apostle there, speaking by the Holy Ghost? “For the gifts and calling of God are without repentance,” which means that he does not give life and pardon to a man and call him by grace and afterwards repent of what he has done, and withdraw the good things which he has bestowed.  “God is not a man, that he should lie; neither the son of man, that he should repent.”  When he putteth forth his hand to save he doth not withdraw it till the work is accomplished.  His word is, “I am the Lord, I change not; therefore ye sons of Jacob are not consumed” (Malachi 3:6).  “The Strength of Israel will not lie nor repent” (1 Samuel 15:29).  The apostle would have us ground our confidence of perseverance upon the confirmation which divine faithfulness is sure to bestow upon us.

He says in 1 Corinthians 1:8, “Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.  God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.”  And again he speaks to the same effect in 1 Thessalonians 5:24, “Faithful is he that calleth you, who also will do it.”  It was of old the will of God to save the people whom he gave to Jesus, and from this he has never turned, for our Lord said (John 6:39), “And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.”  Thus you see from these passages, and there are numbers of others, that God’s faithfulness secures the preservation of his people, and “the righteous shall hold on his way.”

The seventh and last argument shall be drawn from what has already been done in us. I shall do little more than quote the Scriptures, and leave them to sink into your minds.  A blessed passage is that in Jeremiah 31:3: “The Lord hath appeared of old unto me, saying, yea, I have loved thee with an everlasting love; therefore with lovingkindness have I drawn thee.”  If he did not mean that his love should be everlasting he would never have drawn us at all, but because that love is everlasting therefore with lovingkindness has he drawn us.  The apostle argues this in a very elaborate manner in Romans 5:9-10: “Much more then, being now justified by his blood, we shall be saved from wrath through him.  For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.”  I cannot stop to show how every word of this passage is emphatic, but so it is; if God reconciled us when we were enemies, he certainly will save us now we are his friends, and if our Lord Jesus has reconciled us by his death, much more will he save us by his life; so that we may be certain he will not leave nor forsake those whom he has called.

Do you need me to bring to your minds that golden chapter, the 8th of Romans, the noblest of all language that was ever written by human pen?  “Whom he did foreknow, he also did predestinate to be conformed to the image of his Son.  Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.”  There is no break in the chain between justification and glory; and no supposable breakage can occur, for the apostle puts that out of all hazard, by saying, “ Who shall lay anything to the charge of God’s elect?  It is God that justifieth.  Who is he that condemneth?  It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.  Who shall separate us from the love of Christ?”  Then he heaps on all the things that might be supposed to separate, and says, “For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”  In the same manner, the apostle writes in Philippians 1:6: “Being confident of this very thing, that he who hath begun a good work in you will perform it until the day of Jesus Christ.”  I cannot stay to mention the many other Scriptures in which what has been done is made an argument that the work shall be completed, but it is after the manner of the Lord to go through with whatever he undertakes.  “He will give grace and glory,” and perfect that which concerneth us.

One marvelous privilege which has been bestowed upon us is of peculiar significance; we are one with Christ by close, vital, spiritual union. We are taught of the Spirit that we enjoy a marriage union with Christ Jesus our Lord – shall that union be dissolved?  We are married to him.  Has he ever given a bill of divorce?  There never has been such a case as the heavenly bridegroom divorcing from his heart a chosen soul to whom he has been united in the bonds of grace.  Listen to these words from the prophecy of Hosea 2:19-20. “And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.  I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.”

This marvelous union is set forth by the figure of the head and the body; we are members of the body of Christ.  Do the members of his body rot away?  Is Christ amputated?  Is he fitted with new limbs as old ones are lost?  Nay, being members of his body, we shall not be divided from him.  “He that is joined unto the Lord,” says the apostle, “is one spirit,” and if we are made one spirit with Christ, that mysterious union does not allow of the supposition of a separation.

The Lord has wrought another great work upon us, for he has sealed us by the Holy Spirit.  The possession of the Holy Ghost is the divine seal which sooner or later is set upon all the chosen.  There are many passages in which that seal is spoken of, and is described as being an earnest, an earnest of the inheritance.  But how an earnest if after receiving it we do not attain the purchased possession?  Think over the words of the apostle in 1 Corinthians 1:21-22; “For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.  For the Jews require a sign, and the Greeks seek after wisdom.”  To the same effect the Holy Spirit speaks in Ephesians 1:13-14; “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.”  Beloved, we feel certain that if the Spirit of God dwelleth in us, he that raised up Jesus Christ from the dead will keep our souls and will also quicken our mortal bodies and present us complete before the glory of his face at the last.

Therefore we sum up the argument with the confident expression of the apostle when he said (2 Timothy 4:18), “The Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom; to whom be glory for ever and ever.  Amen.”

II. Now, how shall we IMPROVE THE DOCTRINE PRACTICALLY?  THE FINAL PERSEVERANCE OF THE SAINTS.

The first improvement is for encouragement to the man who is on the road to heaven. “The righteous shall hold on his way.”  If I had to take a very long journey, say from London to John o’ Groats, with my poor tottering limbs to carry me, and such a weight to carry too, I might begin to despair, and, indeed, the very first day’s walking would knock me down; but if I had a divine assurance unmistakably saying, “You will hold on your way, and you will get to your journey’s end,” I feel that I would brace myself up to achieve the task.  One might hardly undertake a difficult journey if he did not believe that he would finish it, but the sweet assurance that we shall reach our home makes us pluck up courage.  The weather is wet, rainy, blusterous, but we must keep on, for the end is sure.  The road is very rough, and runs up hill and down dale; we pant for breath, and our limbs are aching; but as we shall get to our journey’s end we push on.  We are ready to creep into some cottage and lie down to die of weariness, saying, “I shall never accomplish my task;” but the confidence which we have received sets us on our feet, and off we go again.  To the right-hearted man, the assurance of success is the best stimulus for labor.  If it be so, that I shall overcome the world, that I shall conquer sin, that I shall not be an apostate, that I shall not give up my faith, that I shall not fling away my shield, that I shall come home a conqueror, then will I play the man, and fight like a hero.

This is one of the reasons why British troops have so often won the fight, because the drummerboys did not know how to beat a retreat, and the rank and file did not believe in the possibility of defeat.  They were beaten oftentimes by the French, so the French tell us, but they would not believe it, and therefore would not run away.  They felt like winning, and so they stood like solid rocks amidst the dread artillery of the foe till victory declared on their side.  Brethren, we shall do the same if we realize that we are preserved in Christ Jesus, kept by the power of God through faith unto salvation.  Every true believer shall be a conqueror, and hence the reason for warring a good warfare.  There is laid up for us in heaven a crown of life that fadeth not away.  The crown is laid up for us, and not for chance comers.  The crown reserved for me is such that no one else can wear it; and if it be so, then will I battle and strive to the end, till the last enemy is overcome, and death itself is dead.

Another improvement is this; what an encouragement this is to sinners who desire salvation. It should lead them to come and receive it with grateful delight.  Those who deny this doctrine offer sinners a poor twopenny-halfpenny salvation, not worth having, and it is no marvel that they turn away from it.  As the Pope gave England to the Spanish king – if he could get it – so do they proffer Christ’s salvation if a man will deserve it by his own faithfulness.  According to some, eternal life is given to you, but then it may not be eternal; you may fall from it, it may last only for a time.  When I was but a child I used to trouble myself because I saw some of my young companions, who were a little older than myself, when they became apprentices and came to London, become vicious; I have heard their mothers’s laments, and seen their tears about them; I have heard their fathers expressing bitterest sorrow over the boys whom I knew in my class to be quite as good as ever I had been, and it used to strike me with horror that I perhaps might sin as they had done.  They became Sabbath-breakers; in one case, there was a theft from the till to go into Sunday pleasuring.  I dreaded the very thought; I desired to maintain an unsullied character, and when I heard that if I gave my heart to Christ he would keep me, that was the very thing which won me; it seemed to be a celestial life assurance for my character, that if I would really trust Christ with myself he would save me from the errors of youth, preserve me amid the temptations of manhood, and keep me to the end. I was charmed with the thought that if I was made righteous by believing in Christ Jesus, I should hold on my way by the power of the Holy Spirit.  That which charmed me in my boyhood is even more attractive to me in middle life; I am happy to preach to you a sure and everlasting salvation.  I feel that I have something to bring before you this morning which is worthy of every sinner’s eager acceptance.  I have neither “if” nor “but” with which to dilute the pure gospel of my message.  Here it is; “He that believeth and is baptized shall be saved.”

I dropped a piece of ice upon the floor yesterday, and I said to one who was in the room, “Is not that a diamond?”  “Ah,” he said, “you would not leave it on the floor, I warrant you, if it were a diamond of that size.”  Now I have a diamond here – eternal life, everlasting life!  Methinks you will be in haste to take it up at once, to be saved now, to be saved in living, to be saved in dying, to be saved in rising again, for ever and ever, by the eternal power and infinite love of God.  Is not this worth having?  Grasp at it, poor soul; thou mayest have it if thou dost but believe in Jesus Christ, or, in other words, trust thy soul with him.  Deposit thine eternal destiny in this divine bank, then thou canst say, “I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that day.”  The Lord bless you, for Christ’s sake.  Amen.