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    The objection we are considering is based upon the assumption that warnings, exhortation to fear, etc., are inconsistent with the revealed certainty of the salvation of the saints. But does not the Bible furnish abundant instances of warning in cases where the result is revealed as certain? The case of Paul's shipwreck is in point. This case has been once alluded to, but I recur to it for the sake of illustration in this place. God, by Paul, revealed the fact, that no life on board the ship should be lost. This he declared as a fact, without any revealed qualification or condition. But when the sailors, who alone knew how to manage the ship, were about to abandon her, Paul informs them that their abiding in the ship was a condition of their salvation from death. The means were really as certain as the end; yet the end was conditionated upon the means, and if the means failed, the end would fail. Therefore, Paul appealed to their fears of death to secure them against neglecting the means of safety. He did not intend to excite in them a distrust of the promise of God, but only to apprise them of the conditional nature of the certainty of their safety which had been revealed to them, and thus cause them at once to fear to neglect the means, and to confide in the certainty of safety in the diligent use of them. But this is a case, be it understood, directly in point, and by itself affords a full answer to the objection under consideration. It is a case where a revealed certainty of the event was entirely consistent with warning and threatening. Nay, it is a case where the certainty, though real, was dependent upon the warning and threatening, and the consequent fear to neglect the means. This case is a full illustration of the revealed certainty of the ultimate salvation of the saints; and were there no other case in the Bible where warning and threatening are addressed to those whose safety is revealed, this case would be a full answer to the assertion, that warnings and threatenings are inconsistent with revealed certainty. Paul feared to have the means of safety neglected, but he did not fear that they really would be, because he knew that they would not.

    To the pertinency of this case as an illustration, it is objected, that the prophet pronounced the destruction of Nineveh in forty days to be certain, as really as Paul in this case revealed the certainty of the safety of all on board the ship; therefore, it is contended that Paul did not intend to reveal the result as certain, because when a revelation was made respecting the destruction of Nineveh, in just as unqualified terms, the event showed that it was not certain. To this I reply, that in the case of Jonah, it is manifest from the whole narrative that neither Jonah nor the Ninevites understood the event as unconditionally certain. Jonah expressly assigned to God his knowledge of the uncertainty of the event, as an excuse for not delivering his message. So the people themselves understood, that the event might not be certain, as their conduct abundantly shows. The difference in the two cases is just this: one was a real and a revealed certainty, and the other was neither. Why then should this case be adduced as setting aside that of the shipwreck? But it is said, that no condition was revealed in the one case more than in the other. Now so far as the history is recorded, no mention is made in the case of Nineveh, that Jonah intimated that there was any condition upon which the destruction of the city could be avoided: yet it is plain, that both Jonah and the Ninevites understood the threatening to be conditional, in the sense of the event's being uncertain. Jonah himself did not expect it with much certainty. But in the case of Paul, he expressly affirms, that he believed God that it should be as he had declared, that there should be the loss of no man's life, and he encouraged them to believe the same thing. Paul understood the end to be certain, though he knew, and soon informed them, that the certainty was a moral one, and conditionated upon the diligent use of means. The two cases are by no means parallel. It is true that Nineveh would have been destroyed, had they not used the appropriate mans to prevent it; and the same is true of the ship's crew; and it is also true that, in both cases, it was really certain that the means would not be neglected; yet in one case, the certainty was really understood to be revealed, and was believed in, and not in the other. Now observe, the point to be illustrated by reference to this case of shipwreck. It is just this: Can a man have any fear, and can there be ground and need of caution and fear, where there is a real and revealed, and believed or known certainty? The objection I am answering is, that, if the salvation of the saints is certain, and revealed as such, and is believed to be certain, there is then no ground of fear, and no necessity or room for warning, threatening, etc. But this case of shipwreck is one in which all these things meet.

    (1.) The event was certain, and of course the conditions were sure to be fulfilled.

    (2.) The certainty was revealed.

    (3.) It was believed. Yet,

    (4.) There was warning, and threatening, and fear, to neglect the means. But these things did not all meet in the case of Jonah and the Ninevites. In this case,

    (1.) It was not certain that the city would be destroyed.

    (2.) It was not understood to be revealed as certain.

    (3.) It was not believed to be certain.

    Why, then, I ask again, should these cases be taken as parallels?

    Paul repeatedly speaks of his own salvation as certain, and yet in a manner that conditionates it upon his perseverance in faith and obedience to the end. He says:

    "For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ. And having this confidence, I know I shall abide and continue with you all, for your furtherance and joy of faith" (Phil. 1:19, 25).

    "And the Lord shall deliver me from every evil work, and will preserve me unto His heavenly kingdom to whom be glory forever and ever" (2 Tim. 4:18).

    In this place it is plain, that he regarded his perseverance and ultimate salvation, by and through the grace of God, as certain. Paul everywhere, as every attentive reader of the Bible knows, renounces all hope but in the indwelling grace and Spirit of Christ. Still, he felt confident of his salvation. But if he had no confidence in himself, on what was his confidence based? Again:

    "For the which cause I also suffer these things: nevertheless I am not ashamed; for 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" (2 Tim. 1:12).

    Here again Paul expresses the fullest confidence of his own salvation. He did not merely intend to say that Christ was able, if He was disposed, to keep that which he had committed to Him, but he assumed His willingness and asserted His ability, as the ground of his confidence. That he here expressed entire confidence in his ultimate salvation, cannot reasonably be doubted. He did not say that he was persuaded that Christ was able to save him, if he persevered; but his confidence was founded in the fact, that Christ was able to secure his perseverance. It was because he was persuaded that Christ was able to keep him, that he had any assurance, and I might add even hope, of his own salvation. The same reason he assigned as the ground of confidence that others would be saved. To the Thessalonians he says, "But the Lord is faithful, who shall establish you, and keep you from evil" (2 Thess. 3:3). Again, Jude says, "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" (Jude 24). Again, Peter says, of all the elect or saints, "Who are kept by the power of God through faith unto salvation, ready to be revealed in the last time" (1 Peter 1:5). Thus we see, that the ground of confidence with the apostles was, that God and Christ could and would keep them, not without their own efforts, but that He would induce them to be faithful, and so secure this result. The same was true of Christ, as is manifested in His last prayer for them. "I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil. They are not of the world, even as I am not of the world" (John 17:15, 16). But the apostles frequently express their confidence, both in the certainty of their own salvation, and also in the salvation of those to whom they wrote. Paul says, "I therefore so run, not as uncertainly, so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by my means, when I have preached to others, I myself should be a castaway" (1 Cor. 9:26, 27). Here he expresses the fullest confidence that he shall win the crown, but at the same time recognizes the condition of his salvation, and informs us that he took care to fulfil it, lest he should be a castaway. He says, verse 26: "I therefore so run, not as uncertainly, so fight I, not as one who beateth the air." He alludes to the Olympic games, and in this connection says, "Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown, but we an incorruptible" (1 Cor. 9:24, 25). He then adds, verses 26 and 27: "I therefore so run, not as uncertainly, so fight I not as one that beateth the air: But I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway."

    Of those who ran in these games, but one could win the prize. But not so in the Christian race: here all might win. In those games, because but one could possibly win, there was much uncertainty in respect to whether any one in particular could win the prize. In the Christian race there was no need of any such uncertainty. As it respected himself he says, "I therefore so run, not as uncertainly, so fight I, not as one that beateth the air": that is, I do not run with any uncertainty or irresolution, because of uncertainty in respect to whether I shall win the prize. Nor do I fight as one that beateth the air, or as one who fights uncertainly or in vain; but while I have this confidence, I keep under my body. It has been denied that Paul intended to express a confidence in his salvation in this place; but this cannot be reasonably denied. He was speaking in this connection of the Christian race, and of the conditions of winning the victor's crown. He affirms that there was no real uncertainty whether he should win the crown. In the Olympic games there was uncertainty, because but one could win; but here no such ground of uncertainty existed; and, moreover, with him there was no real uncertainty at all, while at the same time he understood the conditional nature of the certainty, and kept under his body, etc. Can any one suppose that Paul really had any doubt in regard to his own ultimate salvation? Now observe, these passages in respect to Paul are not adduced to prove that all saints will be saved; nor that, if Paul was sure of his salvation, therefore all saints may be. To prove this is not my present design, but simply to show, that while Paul was sure, and had no doubt of his ultimate salvation, he yet feared to neglect the means. He was not disheartened in the Christian race with a sense of uncertainty, as they who ran in the Olympic games. He was not, as they might be, irresolute on account of their great uncertainty of winning. He expected to win, and yet he dared not neglect the conditions o winning. Nay, he expected to win, because he expected to fulfil the conditions; and he expected to fulfil the conditions, not because he had any confidence in himself, but because he confided in the grace and Spirit of God to secure his perseverance. Nevertheless, he kept under his body, and feared self-indulgence, lest he should be a castaway.


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