by W. J. Parks (1884)
Creatures of Choice Chart
The doctrine of predestination, if proven to be
wrong, would be one of the most dangerous departures from Scriptural truth
ever perpetrated upon the church. Predestination, or "Calvinism," as it
is called, has many variations, but there is one basic dogma which it holds
that makes it defenseless if Scripture disproves it. That one tenet
or dogma is the base upon which the whole superstructure of this doctrine
is built. In simple words it is just this: That once a person has come
into saving grace, he or she cannot fall from grace if they were genuinely
saved in the first place. This teaching insists that if someone is
saved and then backslides that they were not saved in the beginning. This
is called, in the language of their doctrine, "the perseverance of the
saints."
If it can be proven by Scripture that one can indeed
be saved and then backslide then the doctrine of five point Calvinism is
proven to be unscriptural.
Let us consider from the Scriptures whether it is possible
for a person to become genuinely saved and used of God and then fall from
grace and become lost again by his own choosing. It is this one particular
fact we now take under consideration.
The following observations on the subject of conditional
salvation are taken from an essay entitled Apostasy by W. J. Parks, 1884.
Bill Burkett
In proof that Saul was saved and favored of God, we refer
to 1 Samuel 10. It says, God gave him another
heart. I wish to ask, was that a good heart or a bad one
which God gave him? He had a bad heart before, and needed not another heart
like it; nor was it consistent with God's nature or design to give him
a bad heart, for the purpose of qualifying him to govern Israel.
It is also said, The Spirit
of God came upon him, and he prophesied; from which it appears
the word of God was fulfilled, (1 Samuel 10:6,) for
he was turned into another man. Here I would again pause
to ask, Did a holy God turn him into a bad man? If so then God turned
a bad man into a bad man. God directed Samuel to anoint Saul, that
he might be captain over his people Israel, and to save them out of the
hand of the Philistines!
It was said to Saul by Samuel, 'God
is with thee.' Let us look at the king as he now stands
before us. Here he is, 'turned into another
man.' The Spirit of God is with him: God has given him another heart,
and he is prophesying amongst God's prophets. It does seem that
no one could believe other than that Saul was then a good man, made so
by God's power and grace.
Let us now inquire, Did he fall? He did, and died a wretched
apostate, by a voluntary act of his own. In 1 Samuel 16:14, it is said,
The Spirit of the Lord departed from Saul, and
that an evil spirit from the Lord troubled him. In chapter
18, we learn that this evil spirit came upon Saul.
In chapter 28, he sought out, went to, and consulted a
witch; a woman that had a familiar spirit. This he did, it seems, because
the Lord answered him not.
He repeatedly made efforts to murder David by his own
hands.
In chapter 31:4 and 6, we read, Saul took a sword, and
fell upon it: . . . so Saul died. His final act was self murder, suicide.
Samuel charged him with breaking God's commandments. He
had turned back from following God: the Spirit
of God departed from him: . . . an evil spirit came upon him . . . the
Lord departed from him. He was a murderer - he tried to
kill David, and did kill himself. No murderer
hath eternal life abiding in him: hence, it is written of
him, (1 Chronicles 10:13-14,) So
Saul died for his transgression which he committed against the Lord, even
against the word of the Lord, which he kept not, and also for asking counsel
of one that had a familiar spirit, to inquire of it, and inquire not of
the Lord.
Here was a good man: he fell- he died a wretched apostate.
Wherefore, let him that thinketh he standeth, take heed, lest he fall.
1 Corinthians 10:12.
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CASE 2: HYMENEUS AND ALEXANDER
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Holding faith, and a good conscience;
which some having put away concerning faith have made shipwreck:
(20) Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan,
that they may learn not to blaspheme. 1
Timothy 1:19-20.
"Although the history given of these persons is a short
one, it is conclusive proof of the possibility of apostasy. They are said
to have put away faith and a good conscience. They not only
put these away, but, concerning faith, they had made shipwreck.
By this form of expression, I understand a total wreck, a total apostasy,
so that they had by the apostle been delivered over to Satan.
How are the mighty fallen!
Having damnation, because
they have cast off their first faith.
1 Timothy 5:12.
In 1 Timothy 5:12 Paul speaks thus: Having damnation,
because they have cast off their first faith.
If this were good faith, saving faith, which they once had, and if they
were now damned because they cast it off, then were they truly ruined apostates.
If we suppose theirs was a spurious faith, then are we involved in the
absurdity of admitting, and Paul of teaching, that people are damned 'because'
they cast away that which is worthless; so, then, we would be damned 'because'
we did not cast it away, and damned 'because' we did cast it away. Fine
theology, this!
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CASE 4: THE APOSTASY OF ANCIENT ISRAEL
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This is the use the apostle makes of their fall in various
places. The reader is referred especially to 1 Corinthians 10, and Hebrews
chapters 3 and 4, for the history of their overthrow, and the account to
which the apostle turns it.
A few words of comment will serve our purpose in presenting
them as examples. They were all baptized
(was this believers' baptism?) unto Moses in
the cloud and in the sea, and did all eat the same spiritual meat, and
did all drink the same spiritual drink; for they drank of that spiritual
Rock that followed them, and that Rock was Christ. Yet of
these very people it is said they tempted Christ, murmured, committed idolatry,
believed not, etc.; and we are cautioned by these things written of them
- written for our admonition - to take heed, lest
we fall; . . . to labor, therefore, to enter into that rest, lest any man
fall after the same example of unbelief; and, seeing
they could not enter in because of unbelief, to take heed, lest there be
in any of you (Hebrew Christians) an
evil heart of unbelief in departing from the living God.
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Christ provides . . . Man
decides
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We now consider a few of the many Scriptures that teach
of man's being saved and then being damned. These passages from the Bible
would have to be wrested and explained by a forced construction, to make
them mean anything but the Biblical truth that man's eternal salvation
is based on the condition of obedience.
God said to King Asa, (2 Chronicles 15:2,) The
Lord is with you while ye be with him; and if ye seek him, he will be found
of you; but if ye forsake him, he will forsake you. This
is plain language, and perfectly accords with David's words to Solomon:
If thou forsake him, (God,)
he will cast thee off forever. 1 Chronicles
28:9. Precisely the same doctrine is taught in
God says here by his prophet, When
I shall say to the righteous that he shall surely live, if he trust to
his own righteousness and commit iniquity, all his righteousness shall
not be remembered; but for his iniquity that he hath committed, he shall
die for it. Ezekiel 33:13.
The very same views are presented at large in this chapter, and in the
third and eighteenth chapters of Ezekiel's prophecy.
It has been said the righteous here spoken of are the
self-righteous. If that is so, it would mean God is telling the self-righteous
man that he should surely live, when the self righteous (his own righteousness)
[God says] shall die.
A Temporal Death? - It has been said that the death
here spoken of is a temporal death. This is too absurd to need refutation;
for if this were true, then would the promise be good to every righteous
man who did not turn away from his righteousness, that he should never
die a temporal death; whereas, we must needs die, for in Adam all die.
This passage in Ezekiel I have above quoted, and others
of similar import, throw much light on many portions of God's word, especially
on such portions as treat of the safety and security of God's people, where
no mention is made of any condition upon which such blessings shall be
conferred.
Does God, in any place, say to his people, No
good thing shall be withheld from them - no weapon formed against thee
shall prosper - etc., so let it be.
Yet we are always to remember that we are kept by the power
of God, through faith, (1 Peter 1:5,)
and that, whenever or wherever God says to the righteous, he shall surely
live, whether the condition is there named or not, it is implied.
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ALL PROMISES CONDITIONAL - MENTIONED OR NOT
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He said to the Jews, (Jeremiah 18:9-10,).
At what instant I shall speak concerning a
nation and concerning a nation and concerning a kingdom, to build and to
plant it; if it do evil in my sight, that it obey not my voice, then I
will repent of the good wherewith I said I would benefit them. Jesus
Christ promised Judas a throne to sit upon, as we have before shown; yet
he never sat upon it, because he, by transgression, fell. He
did not comply with the conditions implied, although not there expressed.
There are hundreds of promises in the Bible of like character: they are
made to us on the conditions elsewhere and often repeated. In 1 Samuel
23:11-13, we learn that David inquired of the Lord thus: Will
the men of Keilah deliver me up into his (Saul's) hand?
Will Saul come down? Will the men of Keilah deliver me and my men into
the hand of Saul?
"The Lord told him, He will
come down. They will deliver thee up. And yet Saul for bare
to go forth. He never went to Keilah nor did the men of Keilah deliver
David or his men up to Saul. Pray why? There was no condition named,
and yet, as in thousands of cases, it was implied. David left Keilah; so
Saul never went there.
"When I say to the righteous,
he shall surely live, At what instant I speak to a nation,
is God's declared method of dealing with man, and presents the whole truth,
and reconciles all portions of Scripture.
But to return to our direct proof. Christ, in his Sermon
on the Mount, says to his disciples, Ye are
the salt of the earth; but if the salt have lost his savour, wherewith
shall it be salted? It is thenceforth good for nothing but to be cast out
and to be trodden under foot of men. Matthew
5:13. This passage conveys no meaning whatever, unless
it is this, that the salt may lose its virtue, and thereby become good
for nothing; the moral of which, and what I suppose to be the Savior's
meaning, is beautifully set forth in the words of the poet:
" 'Ah, Lord, with trembling I confess
A gracious soul may fall from grace:
The salt may lose its seasoning power,
And never, never find it more.'
We refer you, in further proof, to the parable of the unclean
spirit, Matthew 12:43-45.
Surely when the unclean spirit is gone out of a man, he must be a good
man. When a strong man armed keepeth his palace,
his goods are in peace. But when a stronger than he shall come upon him,
and overcome him, he taketh from him all his armor wherein he trusted.
Luke 11:21-22.
From which I learn that the devil - the strong man - does not leave of
his own accord for political reasons, as one said, but he keepeth his palace
until Jesus Christ - the stronger than he shall overcome him, and cast
him out. Yet we learn that this very same unclean spirit, and seven other
spirits more wicked than himself, enter in and dwell there; and the last
state of that man is worse than the first. Can any one believe he was a
bad man with an unclean spirit in him, and then a bad man without an unclean
spirit, and then a bad man with eight demons in him? Is this the lesson
taught? Nay, reader: he had a bad heart. Christ cast the demon out; but
he was permitted to return and reenter with seven others. He apostatized.
Hence the truth and propriety of the declaration, his last state was worse
than the first.
In Matthew 18, we have a parable in which is set forth this
fact: a king, in reckoning with his servants, found one that owed him ten
thousand talents, whom, out of compassion, he loosed, and forgave him the
debt; yet, in consequence of the wickedness of that servant subsequent
to this, in refusing to have compassion on a fellow- servant, he revoked
the pardon, and delivered him to the tormentors, till he should pay all
that was due unto him. Christ applies this, by saying, So,
likewise shall my Heavenly Father do also unto you, if ye from your hearts
forgive not every one his brother their trespasses. Do also
- in like manner. How? Revoke the pardon, and hold us to account for all
our sins - All his righteousness shall not be remembered. Universalists
of the old school, usually called 'Hell-redemptionists,' might claim that
such are saved, after paying all that was due. I judge it is a bad chance
to rescue a backslider when he is turned over to the tormentors to pay
all that is due, and he insolvent [Has nothing to pay the debt].
In Matthew 25, we have the parable of the ten virgins, in
which the same doctrine is taught as to the possibility of a decline in
religion, such a decline, too, as proves fatal. All were virgins; all went
forth on the same errand; all had lamps; and it would seem all had these
lit- as the foolish said, Our lamps are gone out. The Margin has it, going
out. They all alike slumbered and slept. They all alike awake at the cry,
Behold, the bridegroom cometh!
yet five of these were shut out. Why? Because, foolish - improvident, they
took no oil in their vessels to replenish their lamps. Had the bridegroom
come early, at the usual time, they had doubtless all been ready; but they
suffered their light to go out, as thousands do. They were apostates.
In the fifteenth chapter of the Gospel by St. John, we have
upon record the Savior's parable of the vine and the branches. Christ represents
himself as the Vine, and believers as branches. He affirms such are clean,
and then exhorts them to abide in him, assuring them that, as
the branch cannot bear fruit of itself, except it abide in the vine, no
more can ye, except ye abide in me. In verse 6, he says,
If a man abide not in me, he is cast forth
as a branch, and is withered, and men gather them and cast them into the
fire, and they are burned. Here, again, the only chance
to save such as are cast forth out of him, is by hell-redemption, which
rescues from the fire of hell such as have, by being tormented therein,
paid the debt.
Paul, by a similar figure of speech, teaches the same doctrine,
in Romans 11. He there shows the Gentiles why and how the Jews fell; and
sets forth the relation of believing Gentiles to God and his true Church
under the figure of an olive tree, the natural branches of which - the
Jews - had been broken off because of unbelief; which fact he uses to caution
them, i.e., the Gentiles who believed in these words: Be
not high-minded, but fear; for if God spared not the natural branches,
take heed lest he also spare not thee. He tells them of
God's goodness toward them, but says, if thou
continue in his goodness: otherwise thou also shall be cut off. Comment
is needless: in fact, no comment on such plain language can make it any
plainer to an unsophisticated mind.
Paul, in speaking of himself, said, (1 Corinthians 9:27)
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 - literally, a reprobate. No language can
be any plainer. Paul was stating what he, as a Christian and Christian
minister, did, and why he did it. He had acted the part and character of
preacher or herald to others. To them he had held out a crown of life:
it was, therefore, essential to him that, on his part, he complied with
the rules of the race, lest the Great Judge should reject him in the final
day of distributing crowns.
In another place he said, I press
toward the mark, for the prize of the high calling of God in Christ Jesus.
Philippians 3:14. Having done all this,
no wonder when finishing his 'course,' he could write to Timothy, I
have kept the faith. Henceforth there is laid up for me a crown of righteousness,
which the Lord, the righteous Judge, shall give me at that day.
(2 Timothy 4:7-8)
From the above, it is easy to comprehend the apostle's meaning
when he says, (Romans 8:38-39,)
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. For as he had
said, (verse 28,) All
things work together for good to them that love God. He
kept under his body, and they were walking,
not after the flesh, but after the spirit.
"Of all such, it is true, nothing shall, nay nothing can
separate them from the love of God.
In Hebrews 6:4-6, we read, It
is impossible for those who were once enlightened, and have tasted of the
heavenly gift, and were made partakers of the Holy Ghost, and have tasted
the good word of God, and the powers of the world to come, if they shall
fall away, to renew them again unto repentance; seeing they crucify to
themselves the Son of God afresh, and put him to an open shame. Certainly,
those who were enlightened, and had tasted the heavenly gift, and were
made partakers of the Holy Ghost, and had tasted the good word of God,
and the powers of the world to come, were Christians. If not, I
should like to know how we are to settle that question with any one.
What does the word 'again'
in this place mean? Does it not clearly prove that they had before repented?
It does: hence, the word 'again' is
used. Whatever else is taught in this place, it is certainly taught beyond
a doubt that apostasy is possible.
Again, in Hebrews 10:26-29, we read, If
we sin willfully, after that we have received the knowledge of the truth,
there remaineth no more sacrifice for sins, but a certain fearful looking
for of judgment and fiery indignation, which shall devour the adversaries.
He that despised Moses's law, died without mercy, under two or three witnesses:
of how much sorer punishment suppose ye shall he be thought worthy who
hath trodden under foot the Son of God, and hath counted the blood of the
covenant, wherewith he was sanctified, an unholy thing, and hath done despite
to the Spirit of grace? Here we have the doctrine of the
possibility of apostasy set forth as strong as language can make it. Two
facts strike our mind forcibly: First, the height from which such
fall; Second, the depths into which they fall, hence the sorer punishment
spoken of. Yes, a punishment awfully more severe than befell the rebellious
Jew.
In 2 Peter 1:9 we read: He that
lacketh these things (the things above enumerated, such
as adding to his faith, virtue, etc.) is blind,
and cannot see afar off, and hath forgotten that he was purged from his
old sins. Wherefore the rather, brethren, give diligence to make your calling
and election sure; for if ye do these things, ye shall never fall. Such
language needs no comment. (a) The wretched state of such as lack these
things, and (b) the way to avoid it, are both clearly pointed out.
In the second chapter of the same Epistle, verses 14, 15,
Peter speaks of some whom he calls cursed children, and charges that they
had forsaken the right way, and had gone astray, following the way of Balaam.
Surely, if such had forsaken the right way, they had once been in it.
He says, in speaking of them, (verse 17,) that, for
them, the midst of darkness is reserved for ever.
Again, verse 20 of the same chapter, he speaks of such as
had escaped the pollution's of the world, through the knowledge of the
Lord and Savior Jesus Christ; and alleges that they, being
again entangled therein and overcome, the latter end is worse with them
than the beginning; and declares that it
had been better for them not to have known the way of righteousness, than,
after they have known it, to turn from the holy commandment delivered unto
them. Nothing can be plainer than these words of Peter in
proof of our position. These persons had escaped the pollution's of the
world, and that, too, by the evangelical method it was through the knowledge
of the Lord and Savior Jesus Christ. They had known the way of righteousness,
and yet, if such be again entangled in the pollution's of the world, and
overcome, the latter end is worse with them
than the beginning; and it had been better for them never to have known
the way of righteousness; yet this could not be said in
truth of such, if their final salvation is sure.
"The apostle closes the chapter by informing his brethren
that it is happened unto them according to
the true proverb, The dog is turned to his own vomit again; and the sow
that was washed, to her wallowing in the mire.
"The comment made on this by a minister in the pulpit
was rather singular. He said, 'The sow was a hog all the time, both
before she was washed and afterward:' therefore [the preacher concludes],
from this passage there was no proof of the possibility of falling from
grace. I will just remind the reader that the relapse is the very thing
Peter is here discoursing about. The sow had been washed: she was then
a hog, that is true, but a clean hog; but when she returned to her wallowing
in the mire, she relapsed into her former filthy state; just as apostates
do, in a moral sense, when they return to the pollution's of the world,
from which they had clean escaped. (Editor's note: You
don't stop being human when your saved, you are made 'clean' by the blood.
Transformation effects the natural man but he does not cease being human
or physical. John 15:3; 1 John 1:7,9.)
John says, (2 John 9,)
Whosoever transgresseth and abideth not in
the doctrine of Christ, hath not God; and surely he that
hath not God, cannot be saved eternally.
Jude, in his Epistle, verse 12, forcibly describes the state
of apostates, whom he calls trees whose fruit
withereth, without fruit, twice dead, plucked up by the roots.
Once such were dead in trespasses and sins; but they had been quickened
together with Christ. Now they had so relapsed into sinful desires and
habits, that they were dead again - twice dead; and to show the
utter hopelessness of the restoration of such, Jude adds, plucked
up by the roots. In verse 13, he makes their destiny clear,
beyond all dispute, by saying that to such
is reserved the blackness of darkness for ever.
The Epistles to the seven Churches in Asia abound with
proofs of the possibility of apostasy. We select only a few examples.
In Revelation 2:4-5, these words are addressed to the Church
at Ephesus: I have somewhat against thee, because
thou hast left thy first love. Remember, therefore, from whence thou art
fallen, and repent, and do the first works; or else I will come unto thee
quickly, and will remove they candlestick out of his place, except thou
repent. To say that such would certainly escape the curse
by obeying the instructions, is begging the question. They are addressed
as moral agents, who might not repent, and escape these calamities.
Christ also complains of a portion of the Church at Pergamos,
and says, (Revelation 2:16)
Repent or else
I will come unto thee quickly and will fight against them with the sword
of my mouth.
The Laodicean Church (Revelation
3:15-16) were complained of, because they were
neither cold nor hot; hence, Christ said to them,
Because thou art lukewarm, and neither cold nor hot, I will spew thee out
of my mouth. Terrible threat, this; yet it was a threat
made not to tantalize, but to be executed, if they did not reform.
In Revelation 22:19: we have these remarkable words: If
any man shall take away from the words of the book of this prophecy, God
shall take away his part out of the book of life, and out of the holy city,
and from the things which are written in this book. Here,
to 'take away our part out of the book of life,' on certain conditions,
is a thing spoken of as possible. More than that, it comes as a caution,
as a threat.
"It is worthy of remark, that, at the very beginning of
the revelation of God to man in his holy book, we have the history of the
fall of our first parents, who, although made in the image of God,
(see Gen.1:27,) yet, by sin, they fell from their
original righteousness and communion with God, and so became dead in sin,
and wholly defiled in all the faculties and parts of soul and body. (Presbyterian
Confession of Faith.) So, at the close, yes, almost
in the closing words of the Book of Revelation we have the admonitory words
above quoted, clearly setting forth the danger and possibility of apostasy.
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SCRIPTURAL EXHORTATIONS OF WARNING
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This class consists of the threats, promises, and exhortations
so frequently found in the Bible, which are made with reference to this
very fact. To each of these separately we now invite the earnest
attention of the reader, giving only a few specimens of each.
Threats.
If thou forsake him, he will
cast thee off for ever. 1 Chronicles
29:9.
"If any man draw back,
my soul shall have no pleasure in him. Hebrews
10:38.
"How shall we escape, if we
neglect so great salvation?" Hebrews 2:3.
"I will come unto thee quickly,
and remove thy candlestick out of his place, except thou repent."
Revelation 2:5. God threatens,
unless they repent, to "fight against them
with the sword of his mouth." Revelation
2:16.
"Christ threatens his Church at Sardis to "come
on them as a thief," unless they "watch." Revelation
3:3.
"God threatens the righteous man, that if he "turn
from his righteousness, he shall die in his sin." Ezekiel
3:20.
Let us now give a few specimens of promises, made with
direct reference to this subject. "Be thou faithful
unto death, and I will give thee a crown of life."
Revelation 2:10.
"Again, in the same chapter, (verses
26-28,) we have the promise of power over the nations;
and Christ adds, "I will give him the morning
star . . . that overcometh, and keepeth my works unto the end."
"In Revelation 3:5, Christ says, He
that overcometh, the same shall be clothed in white raiment; and I will
not blot out his name out of the book of life, but I will confess his name
before my Father, and before his angels. At verse 10, we
have these remarkable words: "Because thou
hast kept the word of my patience, I also will keep thee," Peter
says, (2 Peter 1:10,) "If
ye do these things, ye shall never fall."
"The above will suffice as specimens, out of hundreds of
promises to those who watch and overcome.
"Exhortations abound cautioning us against apostasy; such
as, "Take heed, lest there be in any of you
an evil heart of unbelief, in departing from the living God."
Hebrews 3:12.
"Let him that thinketh
he standeth, take heed lest he fall. 1
Corinthians 10:12.
"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, (25) To
the only wise God our Saviour, be glory and majesty, dominion and power,
both now and ever. Amen.
Jude 1:24-25
While works cannot secure salvation, for that is all
in the legal power of the blood, the no works teaching cannot be carried
past the cross. While it is true that no works of our own can secure
heaven, it is also true that after I have been washed in the blood, I am
transformed and will be full of good works which is the evidence that Christ
is in me.
(Matthew 5:6,16,20; Luke 1:75; John 10:32; Acts 9:36;
10:35; Romans 6:13,16; 8:4; 10:10; 1 Corinthians 15:34; 1 Timothy 2:10;
5:10,25; 6:18; 2 Timothy 3:17; Titus 2:7,14; 3:8,14; Hebrews 10:24; 1 Peter
2:12
The End
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"Behold therefore the goodness and severity of God:
on them which fell, severity;
but toward thee, goodness,
IF thou continue in his goodness:
otherwise thou also shalt be cut off."
- Romans 11:22
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[Taken from The Hagios Letter No. 81090]
Accompanying Teaching Chart
CREATURES OF CHOICE
Deuteronomy 30:19
- Joshua 24:15
ANGELS AND ADAM CREATED
SAVED, AND FELL:
ANGELS: Psalm 148:2-5;
Isaiah 12:12-15;14:12; Ezekiel 28:14;
Matthew 25:41; Luke 10:18;
20:36; 2 Peter 2:4; Jude 6; Revelation
12:7-17. MAN: Genesis
1:31; 2:17; 3:8; 3:9; 3:22-24; Job 31:33;
Romans 5:14; 1 Corinthians
15:22.
SAUL, GOD'S SPIRIT UPON
HIM, FELL: 1 Samuel 10:6,9.
WILL BE CAST OFF IF YOU
FORSAKE HIM: 1 Chronicles 29:9.
HYMENEUS AND ALEXANDER:
1 Timothy 1:19-20.
THE YOUNG WIDOWS: 1 Timothy
5:12.
THE ISRAELITES: 1 Corinthians
10:1-12.
KING ASA: 2 Chronicles
15:2.
GOD SPEAKS TO EZEKIEL:
Ezekiel 33:13.
SALT CAN LOSE IT'S SAVOR:
Matthew 5:13.
UNCLEAN SPIRIT LEAVES
THEN RETURNS: Matthew 12:43-45.
TEN VIRGINS CALLED, FIVE
ENTERED: Matthew 25:1-13.
FRUITLESS BELIEVERS CAST
INTO FIRE: John 15:1-6.
ISRAEL "BROKEN OFF" BECAUSE
OF UNBELIEF: Romans 11:20.
PAUL WARNS OF BECOMING
A "CASTAWAY": 1 Corinthians 9:27.
PARTAKERS OF THE HOLY
GHOST FALL AWAY: Hebrews 6:4-6.
WILFUL SIN JUDGED MORE
SEVERELY: Hebrews 10:26-29.
CALLING AND ELECTION
CAN BE "UNSURE:" 2 Peter 1:9.
"CURSED," THEY HAD BEEN
IN "THE RIGHT WAY:" 2 Peter 2:14-15.
"THE LATTER END" OF THOSE
"AGAIN ENTANGLED:" 2 Peter 2:20.
THEY LOSE GOD WHO DO
NOT ABIDE IN HIM: 2 John 9
TWICE DEAD AND UPROOTED,
CUT OFF FROM LIFE: Jude 12
CANDLESTICK OF EPHESUS
REMOVED: Revelation 2:4-5
WILL SMITE PERGAMOS WITH
SWORD OF HIS MOUTH: Revelation 2:16.
WILL SPEW LAODICEA OUT
OF HIS MOUTH: Revelation 3:15-16.
REMOVED FROM THE BOOK
OF LIFE: Revelation 22:19.
Let
him that thinketh he standeth, take heed lest he fall.
1 Corinthians 10:12.
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, (25) To the only wise God our Saviour, be glory
and
majesty, dominion and power, both now and ever. Amen.
Jude 1:24-25
Bill Burkett
~ "Every one that doeth
righteousness is born of him." - 1 John 2:29 ~
Web site - http://www.ACTSion.com
Copyright © 1996 - Bill Burkett
Box 90, Anderson, MO 64831/ U.S.A.
