From The Primitive Monitor Volume 10, Number 12  December 1895
 

I shall first argue that the above doctrine is true, because God foreknew just what it would require to save a sinner. For an one to believe in the unlimited foreknowledge of God and then believe that God would prepare a remedy for the salvation of a sinner, that he knew would not save him, is sheer nonsense, and, is my estimation, such an idea stultifies the "Holy One."

I shall next argue that election secures the saints of God. Election is unto salvation, and that, "We should be holy and without blame before him in love." To say that God elected some one unto salvation when he knew such an one would never be saved, is equivalent to saying that God chose to save A. when he knew A. would never be saved. As God's choice, relative to the eternal salvation of sinners, is immutable and unalterable, therefore the final preservation of all the elect is immutably indemnified. No weapon that is formed against them shall prosper.

I shall next argue that the predestination of God also secures the saints of God. Paul says, "For whom he did foreknow, them he did also predestinate to be conformed to the image of his Son." For any one to say that God predestinated to conform a certain sinner to the image of his Son when he knew he would never do it, in my estimation imprecates the Holy One, stultifies the Son of God, and blasphemes the Holy Spirit. Hence the final preservation of the saints of God is true, because God predestinated their salvation.

I shall next argue that the final preservation of God's people is true, because Jesus "Gave himself for us, that he might redeem us from all iniquity." Again, "Who gave himself for our sins, that he might deliver us from this present evil world." Again, "Who bear our sins in his own body on the tree." If any one that Jesus redeemed could finally be lost it would prove that the election, predestination, and the price paid for the salvation of the elect was all a failure. What would you think of such a doctrine?

I shall next argue that, The callings of God, which are without repentance, also proves the final preservation of all the saints of God. Paul says, "Who hath saved us and called us with an holy calling," etc. Again he says, "For God hath not called us unto uncleanness, but unto holiness." David says, "Blessed is the man whom thou chooseth and causeth to approach unto thee." "Called unto the fellowship of his Son Jesus Christ our Lord." "Called unto liberty." "Called in on hope of your calling." "Lay hold on eternal life whereunto thou are also called." "Called out of darkness into his marvelous light." "Called us unto glory and virtue." Solomon says, "I know whatsoever God doeth it shall be forever." The dear people of God are forever called with an holy calling, called unto holiness, caused to approach unto him, called unto the fellowship of his Son, called unto liberty, called in on hope of their calling, called unto eternal life, called out of darkness into light, and called unto glory and virtue, which forever demolishes that hocus-pocus clap-trap doctrine known as the "apostasy of God's people."

I shall next argue that the work of God is perfect, therefore the final preservation or eternal salvation of every child of God is immutably secure. Moses very truthfully said, "He is the Rock, his work is perfect; for all his ways are judgment: a God of truth and without iniquity, just and right is he;" Deut. xxxii, 4. It is certainly the work of God to save sinners: "Who hath saved us. " "For by grace are ye saved." "I have declared and have saved."

"Whatsoever God doeth it shall be forever." Therefore I conclude that the eternal salvation or preservation of all the children of God is absolute, because God has saved them from all their sins, and as his work is perfect they remain in a saved state. If such could possibly go to hell they would go there saved from their sins. Yes, they would go there having been freely justified from all things. Isaiah says, "Yea, before the day was I am he: there is none that can deliver out of my hand: I will work and who shall let it?" Surely the sinner that God saves is in his hand or power, and as there is none able to take them out of his hand or power, I conclude that they are in safe hands. If a poor, saved sinner is secure as long as he is in the hand or power of God, surely we have the eternal salvation or preservation of God's people plainly and positively proven by the above declarations. They are in his hand and can not be taken out, and as there is no apostasy in his hand, in other words, as there is no chance for any to apostatize unless he could get out of his hand or be taken out, and none is able to do such a thing, surely we have the final preservation of the dear saint of God in miniature.

It seems to be that the doctrine of the final apostasy of one or more of God's people is too extravagant for any one to honestly and intelligently believe, in whose heart the love of God abounds. Jesus says, "I give unto them eternal life and they shall never perish, neither shall any pluck them out of my hand. My Father which gave them me is greater than all, and none is able to pluck them out of my Father's hand." God's people are in possession of eternal life, and Jesus is that "eternal life," and he says, "Because I live ye shall live also." Again the Scriptures teach that we are flesh of his flesh, and bone of his bone, therefore I conclude that the ultimate apostasy of his people would amount to the apostasy of Jesus Christ, as he is our Head, Life, Prophet, Priest, and adorable King. How comforting it is to the poor, oft tried child of God, that is almost ready to give up in despair, to read these blessed lines: "He shall not fail." Again, "He shall see the travail of his soul and shall be satisfied." When we can read such precious scriptures and by grace appropriate their beatitude to our hungry souls we can say, "Bless the Lord, oh my soul!" May God abundantly bless all that may reads these lines is my sincere desire.

Pray for me.
J. S. Newman,
Cuero, Texas