E xhortations
The Newsletter of the
“Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.”
Volume 1 Number 4
The Fallacy of
Eternal Security
Werner Leimgruber, Robert W. Freund,
George Freund
This article is transcribed
from a presentation originally
made at an Apostolic Chris-
tian Church Eastern Camp
meeting, held August, 1968. It
is available in pamphlet form
from the Apostolic Christian
Publishing Company.
Brother Werner
Leimgruber
When we began our Camp
on Sunday morning, Brother
George Freund held the serv-
ice and spoke on the theme
of our lesson, “What Must I
Do to Be Saved?”. And he
fulfilled what I trust all of us
appreciated: namely, a defi-
nite need to redefine the true
scriptural meaning of what it
means to be saved. He men-
tioned that this concept of
being saved, the concept of
salvation, the concept espe-
cially of repentance, had be-
come a bit fuzzy and blurred
in certain quarters, so that we
need to redefine it and get
Autumn, 1996
Apostolic Christian Publishing Company
back to the true and sound
basis of the Word of God.
This morning we would
like to present a sequel, as it
were, to that particular lesson
be redefining some other
“We need...
to get back
to the true
and sound
basis of the
Word of
God.”
concept which in the recent
past has, unfortunately, be-
come rather blurred, seri-
ously distorted, and danger-
ously misrepresented.
Brother Bob and I would like
Continued on page 4
— II Timothy 4:2
Autumn, 1996
In This Issue
+ True Unto the End — Page 1
+ The Fallacy of Eternal Security — Page 1
+ Doctrinal Deviations of Calvinism — Page 9
+ Who Are the Wise? — Page 13
+ The Life of Samuel Heinrich Fröhlich —
Page 14
True Unto the End
This excerpt, written by a brother in the former Yugoslavia,
poignantly typifies the suffering of the Serbian brethren by describ-
ing the case of one brother who was persecuted by the authorities
for his refusal to bear arms or swear to an oath.
This letter is taken from a work compiled by Brother K. Stäubli,
from Pfäffikon-Zürich, Switzerland, in 1928. Brother Stäubli
served with Brothers Eduard Geistlich and Henry Michel as a
delegate on behalf of the brethren of our faith to the official
conference of the Alliance of the Societies for the League of
Nations, in Brussels. There the matter of non-combatant alterna-
tive military service was addressed with the Yugoslavian and
Romanian authorities.
April 14, 1928
Indeed, dear brother, it is hard to believe what an evil and
lawless movement those in power are directing against us at the
present time, seemingly with the purpose in view to exterminate
us. But there are also some among them who declare that it
would be the greatest blessing for mankind, if all were like us
Nazarenes.
Continued on page 2
Exhortations • 1
E xhortations
The Newsletter of the
Apostolic Christian Publishing Company
“Thy word is true...” (Psalm 119:160).
God’s word is truth. How is it, then, that so many conflicting
interpretations of the Scripture exist? The adversary, who
knows all the errors associated with each truth, is busy sowing
them in the hearts of men, both believers and unbelievers. The
less we train ourselves with the armor of God, the more suscep-
tible we are to his advances.
Those teachings that are obviously false generate only a
small following: Satan much prefers the subtle errors, with
which he can deceive many.
How can we separate spiritual truth from spiritual error?
Here is a simple test that can be used to examine whether a
particular teaching is truth or error:
+ Does the doctrine flow from the Bible naturally? Is it in
complete harmony with the teaching of the entire Bible?
+ Does support of this doctrine require strained and awkward
interpretations of the Scripture?
+ Is this doctrine in complete harmony with God’s evaluation
and abhorrence of sin and His plan of redemption?
+ Does this doctrine encourage a closer walk with God rather
than encourage yielding to temptation and a life of sin?
Our gracious God desires that we understand His word to us,
personified in Jesus Christ and recorded in the Bible. It is ours,
then, to take in, to partake of heartily, daily.
Such a habit will help us become better prepared to meet the
Master at the end of this life. There will be more spiritual fruit.
That is what we are striving for, after all.
Exhortations is the newsletter of the Apostolic Christian Pub-
lishing Company, Syracuse, New York. Its purpose is to declare
and promote the original doctrinal standpoints and practices of
the Apostolic Christian Church through the publication of rele-
vant articles, both historical and contemporary.
Correspondence regarding this newsletter and other publica-
tions identified herein may be addressed to: Apostolic Christian
Publishing Company, P.O. Box 416, Syracuse, New York 13215-
0416. Email may be sent to: exhort@acpub.org . Visit our World
Wide Web site on the Internet at http://www.acpub.org
Gregory D. Kufchak — Editor
Gaius W. Laubli — Associate Editor
David M. Freund — Business Manager
2 • Exhortations
True Unto the End
Continued from Page 1
A captain, an assistant judge in the court martial, who had
no knowledge of the Nazarenes until he met them in court, once
said to me, “The Nazarenes deserve rather to be rewarded than
persecuted.” For this very reason he selected a Nazarene pris-
oner to be his orderly (personal assistant). When General
______ organized the persecution, this orderly was taken at
once to the prison in ______.
This captain, and a major as well, expressed their desire to
have me accompany them in visiting the prisoners, their former
servants. I was glad and ready to go along.
The military judges, especially, for the most part speak in the
highest terms about the Nazarenes. But they are often com-
pelled to sentence them contrary to their own conviction,
because they are ordered to do so.
During the visit referred to above, the warden of the prison
received us with greatest kindness. When the two officers left,
they begged him to treat the Nazarenes with kindly considera-
tion. The eyes of the captain were full of tears.
Last Friday we buried a soldier who was our brother. The
poor man had once before served a prison term of 4 years for
refusing to take up arms and to take the oath. But, in order to
make continuous persecution possible, he had been “par-
doned”, and he was again ordered to report for military duty
to his company in ______.
Again he was told to take up arms and to take the oath; but
as he could not act against his conviction, he was sent to prison
again. The place of confinement was very wet. The dampness
and the cold were so severe — the prison not being heated —
that he had to suffer a great deal during the winter.
About 10 days ago he was sent to the military court in ______.
But in the evening, preceding the day when he was to be
arraigned before court, he suffered a stroke of apoplexy. His
poor mother and his young wife were informed by telegraph.
They left at once for this city. They arrived by train after a trip
lasting 24 hours. He was no longer able to recognize them,
although he opened his eyes quite often; but he could not utter
a word.
For a week he lived on in this condition, just as if he were
asleep, and in this way he passed from this life. An autopsy was
performed. One of our brothers had a chance to see his dis-
sected body. It was terrible to look at. The brain was full of black
blood, the kidneys were black. It cannot be said that he was
beaten; but, taken at its best, it may have been due to the cold
and exposure suffered. It was a sad and a terrible scene.
He had been a healthy, very handsome, and strong man. His
poor wife had unknowingly suspected his sufferings and had
written to him that he should sign the document which deals
with taking an oath and taking up arms, and which also contains
a clause stating that he felt sorry for having been misled.
Continued on page 3
Autumn, 1996

True Unto the End
Continued from Page 2
In his answer to his wife he wrote that this could not be done:
“It is not enough to have made a good beginning and reached
the middle, but it is necessary to also be true unto the end.”
When you were here, you became acquainted with our
brother, the Serbian soldier so highly respected and trusted by
the major, who is a judge in the military court. This soldier was
lately “pardoned”. The other day he was sentenced anew to
several years in prison. He is a loving, faithful brother who
served a number of years together with the late brother in the
prison in ______. He has given us the best proof of the fine
character of our late brother. He wept like a child over him.
One of our brothers, acting on the request of the late
brother’s mother, begged the official in charge of the hospital
to postpone the funeral until her brother-in-law could arrive,
but he was given such a ferocious answer: “These poisoned
minds ought to be exterminated.” Our brother died early
Thursday morning. His mother wanted to have her only son
buried on Saturday. Her wish was refused with contempt.
We never before have had a case of death among the soldiers
of our faith here in ______, and this hard-hearted and contemp-
tuous conduct on the part of the hospital management has
grieved us very much.
When I heard of this terrible blow and of the dangerous
illness of our Brother ______, I telegraphed at once to the Elder
Brother ______ to hold himself in readiness to come to us, at
my calling, in case of death. Our brother died the 6th day and I
invited Brother ______ to come to the funeral. We waited in
vain for his arrival. We went out to the railroad station to meet
every train. He did not come. [Possibly the extraordinary emer-
gency caused by this conflict with the government made it
impossible for anyone to come. Translators.] I was all alone with
our young Brother ______ and with two sisters. Oh, it was hard
for us to be alone!
Our poor imprisoned brothers are treated by the military
judges as kindly as circumstances permit. They are at liberty to
come into the city and to attend our meetings. They came to
the funeral service in the chapel in spite of the verbal order of
the commandant forbidding them to do so. Oh, they could see
our great distress and they came to say a last farewell to their
beloved comrade.
By this time the general had probably heard something about
the harshness of the hospital director and he set the time for
the funeral at 4:30 instead of 3:00. Then 10 soldiers commanded
by an officer arrived to act as a guard of honor.
We sang a few hymns in the chapel. The soldiers (the military
prisoners) were good singers. It was a quiet song, much like a
mystical anthem, but very sweet and touching. A few strangers,
civilians, came in and joined us in the chapel. Some of them
could not restrain their tears.
When the singing was over, our brothers, the military prison-
ers, had to go away. Then the body was placed in the military
Autumn, 1996
hearse and taken to the cemetery. The grave marker, with a
cross upon it, carried at the head of the funeral procession, had
the following inscription on it: “Military Prisoner ________”.
Though no clergyman officiated, wherever the funeral pro-
cession encountered any officers, even those of highest rank
stopped and saluted, standing at attention in honor of the dead
soldier. Only a few of our brothers went to the cemetery. There
we read a few verses, then we sang and prayed. The officer
remained with us to the very end. He was very friendly, and
when he left he shook hands with us.
We were very sad and depressed, but everything had gone
much better than we had anticipated in the beginning. The
singing of the few of us was also very beautiful. Let us praise
God for this!
I am alone and lonely here in ______. I have no opportunity
to actually see the atrocities which our brothers in the faith have
to endure, but it was dreadful to treat this brother of ours, whom
we buried here, with so much cruelty — and he was the only son
of a loving, tender mother!
In return for the many beneficial services which the Naz-
arenes render the Serbian people, they are now persecuted to
the verge of extermination and they are being tortured under
the pretense of the law of self-preservation: “If we do not
exterminate them, the Romans or the Italians will come and
take our country and our people.”
It is sad, very sad, but it is true: just as Austria exterminated
and persecuted the Serbian people, old men and children, in
the beginning of the war, so is Yugoslavia now treating the
Nazarenes. The men of military age are being destroyed and
their poor families are reduced to misery and great distress...
Yours, united in love,
(Signature) +
This letter supplies a very personal glimpse into the extent of
suffering the Serbian brethren had to endure because of their
determination and faith in “holding fast the faithful word”, adher-
ing to the doctrinal teaching of not bearing arms or swearing to an
oath.
A companion article in the next issue of Exhortations,“Hold
Fast Without Wavering”, will provide a doctrinal overview of the
Scriptural prohibition against bearing arms or swearing to an oath,
and describe the historical circumstances which formed the back-
drop to the tragic experiences in this letter.
O faithful be! Who here in every trial
Will show his worth — his praise meets no denial;
Were there no test, the strong could not be known,
Nor weak, nor faithful,
Nor those faithless grown.
— Zion’s Harp, Hymn 172
Exhortations • 3

The Fallacy of Eternal
Security
Continued from Page 1
to speak about this because
we labored together in cer-
tain areas with some of these
problems. We were rather
shocked, to say the least, that
some brothers represent
some ideas about eternal se-
curity — “Once Saved, Al-
ways Saved” — which are
completely in contradiction
to the Word of God.
Frankly, I previously never
paid too much attention to
such doctrine, because I
thought its error was so self-
evident, based on the Word
of God. However, since this
thought has recently been
spread about by some, I
wrote to Brother ______ and
suggested that the error of
this doctrine be exposed in
the light of the Word at one
of our forums.
Let’s take a page out of the
experience of the medical
profession. When a certain
disease is going about, the
people are injected with a
booster against infection. I
would like to give you, as a
booster, Bible passages that
contradict and show the fal-
lacy, the grave error, in the
teaching of “Once Saved, Al-
ways Saved”.
We are not going to spend
a lot of time explaining how
this is being presented. We
are not even too interested in
exploring all the various as-
pects of wrong teaching. We
are interested in knowing the
truth! It is the truth that
makes us free.
For instance, we were told
that once you are saved, you
can never be lost; or, if you
are lost after you had once
been saved, you never were
saved properly in the first
place! These are grave distor-
4 • Exhortations
tions that we wish to set
straight.
I would like to proceed in
giving you Bible passages for
future references. I am start-
ing out with St. John 15:1-7.
This is one passage we spe-
cifically used in our discus-
sions with a particular
brother.
+ “I am the true vine, and my
Father is the husbandman.
Every branch in me that
beareth not fruit he taketh
away: and every branch
that beareth fruit, he pur-
geth it, that it may bring
forth more fruit. Now ye
are clean through the word
which I have spoken unto
you. Abide in me, and I in
you. As the branch cannot
bear fruit of itself, except it
abide in the vine; no more
can ye, except ye abide in
me. I am the vine, ye are
the branches: He that
abideth in me, and I in him,
the same bringeth forth
“These are
grave
distortions
that we
wish to set
straight.”
much fruit: for without me
ye can do nothing. 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. If ye abide in me,
and my words abide in you,
ye shall ask what ye will,
and it shall be done unto
you.”
I would like to point out a
couple of things. First of all,
note the original position of
the branches that are cast out
and thrown into the fire.
Christ said very distinctly that
these were branches upon
the vine. Now, the vine is the
whole thing, the whole plant,
Christ; the branches, an inte-
gral part of the vine, just like
the members are an integral
part of the body. So what we
have here is truly repented
“Where is
the basis for
the
argument
that those...
were never
part of the
body of
Christ in the
first place?”
individuals, because they are
part of the vine. Let’s not say
that we are talking here of
such who had not repented
properly!
Now, “Every branch in me
that beareth not fruit he
taketh away.” I mentioned
this to that brother, but he
made a flimsy statement. He
said, “Man threw them into
the fire.” How shallow can
you be, almost to the point of
dishonesty! Let’s speak in
plain language. The Lord has
always used men as servants,
both to preach the truth and
also to minister discipline.
Who took the branches off
the vine? The Husbandman,
God Himself. It’s very plain.
They withered. And after
they were doomed in the first
place, men were ordered as a
matter of discipline within
the body of Christ: “Cast
them into the fire.” But it is
very plain that it was not men
that did it at will. Here were
branches upon the vine prop-
erly implanted at first, not
bringing forth fruits; and
then the Husbandman cut
them off and cast them out.
Where is the basis for the
argument that those who may
perish, or get lost because
they drift away through lack
of fervor and spiritual life,
were never part of the body
of Christ in the first place?
There follows a definite ex-
hortation on the part of
Christ. It says, “Abide in me,
and I in you,” because if you
don’t abide, there is doom.
Let us proceed to Matthew
25:1-13:
+ “Then shall the kingdom of
heaven be likened unto ten
virgins, which took their
lamps, and went forth to
meet the bridegroom. And
five of them were wise, and
five were foolish. They that
were foolish took their
lamps, and took no oil with
them: But the wise took oil
in their vessels with their
lamps. While the bride-
groom tarried, they all
slumbered and slept. And
at midnight there was a cry
made, Behold, the bride-
groom cometh; go ye out to
meet him. Then all those
virgins arose, and trimmed
their lamps. And the fool-
ish said unto the wise, Give
us of your oil; for our lamps
are gone out. But the wise
answered, saying, Not so;
lest there be not enough for
us and you: but go ye rather
to them that sell, and buy
for yourselves. And while
they went to buy, the bride-
groom came; and they that
were ready went in with
him to the marriage: and
Continued on page 5
Autumn, 1996

The Fallacy of Eternal
Security
Continued from Page 4
the door was shut. After-
ward came also the other
virgins, saying, Lord,
Lord, open to us. But he
answered and said, Ver-
ily I say unto you, I know
you not. Watch there-
fore, for ye know neither
the day nor the hour
wherein the Son of man
cometh.”
Ten virgins, pure, all equal
at one time, all showed the
symbol of a heart containing
the Spirit. The big difference
at the end was that some
lacked the Spirit while others
had it. Those that had the
Spirit were accepted, for they
were clearly identified and
alert when the call of Christ
came, calling them to eternal
life. It does not even say (but
it is always important to me)
that the other virgins were
steeped in moral filth: five
virgins, still outwardly mor-
ally clean and not
besmudged, but lacking in
Spirit and no longer accept-
able unto Christ — “I know
you not.” “Watch therefore.”
In other words, remain alert,
sound, and sober in the
Spirit!
The next passage is Mat-
thew 25:24-30. I’ll just read
the thirtieth verse because I
think all of us are familiar
with this particular parable of
the talents. This thirtieth
verse refers to the servant
that brought back the one tal-
ent, and even accused the
Lord of being an austere
master. Listen to Christ’s ver-
dict: “And cast ye the unprof-
itable servant into outer
darkness: there shall be
weeping and gnashing of
teeth.”
Clearly the three servants
Autumn, 1996
had received varying degrees
of talent. They were clearly
identified in association with
the Master, clearly conscious
of what they were supposed
to do. Two of them did it, the
third did not. He merely pre-
“Where
people
believe that
you cannot
fall... comes
also a
license to
live as you
please”
served the talent. Verdict: It
was not just a matter of get-
ting by; it was a matter of
condemnation. So how can
we say, “Once Saved, Always
Saved”? It is almost shock-
ing, yet it’s the Lord’s truth
when He says, “Cast ye the
unprofitable servant into
outer darkness: there shall be
weeping and gnashing of
teeth.”
Brother Robert
W. Freund
One of the things that al-
ways goes along with this
feeling of “Once Saved, Al-
ways Saved” is the fact that
the person who proposes it to
you will say, “Well, don’t you
believe in the promises of
God?” Absolutely we do —
in all of them. The thing that
is so discouraging about it all
is that in most cases, and I
repeat, in most cases where
people believe that you can-
not fall once you have been
converted, comes also a li-
cense to live as you please, to
do as you please, and to rest
well on the fact that the grace
of God is great enough to
cover all of that. The Chris-
tian church that believes this,
the Christian church so-
called, loses its witness in the
world.
Certainly, we believe in the
promises of God: but we talk
about people making a cove-
nant with God, and a cove-
nant is always made by two
parties, not one. And God,
being one party in the cove-
nant that we make, is abso-
lutely true to His Word! Are
we willing to remain true to
our part of the bargain?
This is not just a problem
that faces us today. I’d like to
read for you a couple of para-
graphs now, one in particu-
lar, out of a letter that was
dated January 25, 1842, writ-
ten when the church, as we
understand it, was in its in-
fancy. There was a spirit just
like this raising havoc in that
church also, and Brother
Fröhlich had to write these
churches a letter that he said
pained him very much to
write, but he said these
words: “If anyone were saved
alone by the promises of
God, as they say, then it
would be impossible for one
who was once entered into
the covenant of Christ to ever
fall away or be lost; but God’s
promises do not lie, and it is
even possible of those who
were joined in the covenant
to miss salvation.”
I don’t want to read it, but
I suggest you read about half
of the tenth chapter of
I Corinthians. It speaks
about the forefathers of Is-
rael, how all passed through
the sea, and all ate of the
same manna, but with some
of them God was not well
pleased, and they were de-
stroyed in the wilderness.
God’s covenant of grace is
not just a one-sided, but a
mutual, one; and, as God is
genuinely true in His prom-
ise, thus must those who have
received grace be true: and
they are again like Adam was
before the fall, who could just
as well have been steadfast as
he was not so.
Now, these souls that are
touched by the Word at
campfire are touched by the
Spirit of God. However, I
want to make them aware of
a spiritual underworld which
is out to give them a real bat-
tle. The spirit of evil that has
kept them shackled until now
isn’t going to give up easily.
Yet they have this assurance:
greater is the Spirit of Him
who called them than the
spirit that is in the world.
I’d like to read two verses
out of St. Luke 11, verses 24
and 26: “When the unclean
spirit is gone out of a man, he
walketh through dry places,
seeking rest; and finding
none, he saith, I will return
unto my house whence I
came out.” An established
fact is that this evil spirit has
been uprooted and thrown
out of somebody’s heart.
Those of us that are here will
agree that it can happen only
“God’s
promises do
not lie...”
to somebody whose life has
been changed by the Al-
mighty God. Some of us tried
to clean out our own heart
and couldn’t. And I might
say, don’t waste your time try-
ing it, my friend — you can’t
either. And it goes on to say,
“Then goeth he, and taketh
to him seven other spirits
Continued on page 6
Exhortations • 5

The Fallacy of Eternal
Security
Continued from Page 5
more wicked than himself;
and they enter in, and dwell
there: and the last state of
that man is worse than the
first.” This says very plainly
that there rests that possibil-
ity that, after a heart is once
cleaned, it can not only go
back to its former state, but
go back to its former state
with interest. Some of us have
had the experience of know-
ing some of these unfortu-
nate people.
Another tenet with those
promoting eternal security,
or “Once Saved, Always
Saved”, is that “Paul was just
a man” and they don’t like
you to go into the Pauline
epistles. I’m willing to admit
“For a lofty
and
haughty
spirit has
gone forth
which
makes a
sport of the
holy name
of ‘brother’”
that Paul was a man, but Paul
was a converted man. The
things that the Spirit retained
in the Bible, the Bible says,
were “given by inspiration of
God, and is profitable for
doctrine, for reproof, for cor-
rection, for instruction in
righteousness.” (II Timothy
3:16). I become very sorry for
those who want to say, “Tell
me only what Jesus said
6 • Exhortations
about it,” but I will. I’ll tell
you what Jesus said about
this very important thing. He
said that, “Many false proph-
ets shall rise, and shall de-
ceive many. And because
iniquity shall abound, the
love of many shall wax cold.”
Notice what Jesus said:
“But,” — Brother Albert
Kagi in Syracuse often points
out the if’s and but’s in the
Scripture — it says, “But he
that shall endure unto the
end, the same shall be saved.”
(Matthew 24:11-13).
I want to go back to this
letter, if I may, for a moment.
When I read this, I read it out
loud to my wife when I had
come back very discouraged
from a trip not long ago. I
said, “You know, I almost
think that this brother was
following me around and
wrote the things that he
heard that come to Brother
Leimgruber’s and my ears.”
Notice, he writes again, Janu-
ary 25, 1842, “For a lofty and
haughty spirit has gone forth
which makes a sport of the
holy name of ‘brother’, the
church, baptism and com-
munion, and the Word of
God; and with an arrogant
and haughty speech, has al-
ready deceived many and re-
moved them from compo-
sure and the simplicity of
Christ, only after he for a long
time went around in and
about the sheepfold like a
wolf. And his true nature and
design of tearing them asun-
der, he well knew how to con-
ceal under sheep’s clothing.
Yet, from time to time on oc-
casion, it ever showed more
plainly until finally, help-
lessly, it broke forth as a root
of bitterness which defiled
many.”
We look oftentimes out
into the world for the false
prophets. Let’s recognize
those who might be among
us. Jesus said again in St.
Mark 13:13, “And ye shall be
hated of all men for my
name’s sake: but he that shall
“We look
oftentimes
out into the
world for
the false
prophets.
Let’s
recognize
those who
might be
among us.”
endure unto the end, the
same shall be saved.”
Then there’s another thing
that always arises when you
talk with somebody who be-
lieves in eternal security. You
point to them and say, “How
about some of those who
have been converted, and
who you will admit have been
converted, but are not living
exemplary lives of the mind
of Christ?” And they will say,
“These are those who are
carnal Christians.” These are
those who have allowed the
carnality that troubles all of
us somewhat (and make no
mistake about it: it knocks on
everybody’s door, mine too)
to overcome them again. The
disciples of this doctrine say,
“Don’t worry about them, be-
cause before the Lord comes
again, He is going to reinstate
them.” This is completely
without support in the Holy
Scriptures.
I would like to read some-
thing here that is not on our
list, but came to my attention
this morning. Just a few
verses out of Romans 8:
verses 6, 7, and 12 through 14.
Notice, he was talking to the
brethren:
+ “For to be carnally minded
is death; but to be spiritu-
ally minded is life and
peace. Because the carnal
mind is enmity against
God: for it is not subject to
the law of God, neither in-
deed can be. Therefore,
brethren, we are debtors,
not to the flesh, to live after
the flesh. For if ye live after
the flesh, ye shall die: but if
ye through the Spirit do
mortify the deeds of the
body, ye shall live. For as
many as are led by the
Spirit of God, they are the
sons of God.”
The fact is, if there are
those who have embraced
carnality again, there is noth-
ing in the Word whatsoever,
in any place, that talks about
a reinstatement in the elev-
enth hour. The Apostle Paul
talks about another spiritual
death after they have fol-
lowed the leading of the flesh
instead of the leading of the
Spirit.
In St. Matthew 5:13, our
Lord says, “Ye are the salt of
the earth: but if the salt have
lost his savour, wherewith
shall it be salted? it is thence-
forth good for nothing, but to
be cast out, and to be trodden
under foot of men.”
We have read quite a bit,
primarily out of the sayings of
Christ our Master. Let’s con-
tinue and see what the apos-
tles say about it. Let us turn
to Hebrews 6:4-6. Very plain
language: “For it is impossi-
ble for those who were once
enlightened, and have tasted
of the heavenly gift, and were
made partakers of the Holy
Continued on page 7
Autumn, 1996

The Fallacy of Eternal
Security
Continued from Page 6
Ghost, And have tasted the
good word of God, and the
powers of the world to come,
If they shall fall away,” —
Mind you, the start was good;
they were clearly identified
as redeemed ones, as such
who were reborn by the water
and the Spirit — “to renew
them again unto repentance;
seeing they crucify to them-
selves the Son of God afresh,
and put him to an open
shame.”
I should like to use a pas-
sage which I think is used
sometimes by those who pro-
fess that once you have been
baptized and become a mem-
ber of the body of Christ, you
can still be saved eternally
even though you drift away.
This is the passage that I
think is misrepresented by
those who use it, I Corin-
thians 3:12-15: “Now if any
man build upon this founda-
tion” — Note, they are still
building upon the founda-
tion, basically not changing
the foundation — “gold, sil-
ver, precious stones, wood,
hay, stubble; Every man’s
work shall be made manifest:
for the day shall declare it,
because it shall be revealed
by fire; and the fire shall try
every man’s work of what sort
it is. If any man’s work abide
which he hath built there-
upon,” — namely, on the
foundation — “he shall re-
ceive a reward. If any man’s
work shall be burned, he shall
suffer loss: but he himself
shall be saved; yet so as by
fire.”
It doesn’t talk about a
change of foundation, or of
the precepts, basically, of the
Word of God. It talks about
the erroneous type of build-
ing, motivated maybe by self-
Autumn, 1996
ishness, maybe by pride, or in
a way that the Apostle Paul
mentions in I Corinthians: if
we give all things away to the
poor and lack love, it means
nothing. Building in that way
is not motivated by, and iden-
tified with, the true spirit of
the Gospel, the true Spirit of
Christ. We will not have a re-
ward for it, but we may just
get by “by the bare skin of our
teeth.” But it doesn’t say this
“Holding
faith, and a
good
conscience—
Why, if it
doesn’t
matter how
we fight?”
about those who destroy the
Foundation or drift away
carelessly, carnally counter-
act and violate the Gospel of
Christ.
Not only did the Apostle
Paul believe it was possible
for someone who was once
enlightened to fall away, but
he said this concerning him-
self in I Corinthians 9:27:
“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.”
Can you imagine that? And
then he mentioned some by
name who indeed did fall
away. Those who not only
embraced the Gospel, but la-
bored with him in it.
He writes to his beloved
son, Timothy, in I Timothy
1:18-20: “This charge I com-
mit unto thee, son Timothy,
according to the prophecies
which went before on thee,
that thou by them mightest
war a good warfare; Holding
faith, and a good conscience;
which some having put away
concerning faith have made
shipwreck:” — Why, if it
doesn’t matter how we fight,
or how the victory comes? In
another place he says, con-
tend for it: it doesn’t come
naturally; it doesn’t come
easily. It isn’t up your sleeve
to be dropped out and tucked
back in at your pleasure.
Contend for it — “Holding
faith, and a good conscience;
which some having put away
concerning faith have made
shipwreck: Of whom is
Hymenaeus and Alexander;
whom I have delivered unto
Satan, that they may learn
not to blaspheme.”
I would like to read an-
other Scripture to counteract
that those who fall away were
never converted. This prob-
ably is the greatest back talk
that we get. One, Brother
Werner already has men-
tioned, in Hebrews. Certainly
it was a very good one, cer-
tainly describing a totally re-
generated person. Here is
one in II Peter 2:20-22: “For
if after they have escaped the
pollutions of the world
through the knowledge of the
Lord and Saviour Jesus
Christ, they are again entan-
gled therein,” — and notice
the two words — “and over-
come, the latter end is worse
with them than the begin-
ning.” Notice how similarly
that rings true to what Jesus
said about the evil spirits that
came out of a heart and then
go back in: “The latter end is
worse with them than the be-
ginning. For it had been bet-
ter for them not to have
known the way of righteous-
ness, than, after they have
known it, to turn from the
holy commandment deliv-
ered unto them.” Why would
it have been better? Because
of the Scripture that Brother
Werner mentioned: they
have trodden underfoot the
Son of Man whom once they
embraced for their salvation.
“But 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.”
For all of us comes this very
important admonition in
I Corinthians 10. I’m going to
read only one verse, and I
want you to read at least
twelve verses when you have
the opportunity. “Wherefore
let him that thinketh he stan-
deth take heed lest he fall.”
(I Corinthians 10:12).
In Ephesians 5:1-5, the
Apostle Paul writes: “Be ye
therefore followers of God,
as dear children;” — now he
talks about children, or to
children, hence he is talking
to believers — “And walk in
love, as Christ also hath loved
us, and hath given himself for
us an offering and a sacrifice
to God for a sweetsmelling
savour. But fornication, and
all uncleanness, or covetous-
ness, let it not be once named
among you, as becometh
saints; Neither filthiness, nor
foolish talking, nor jesting,
which are not convenient: but
rather giving of thanks. For
this ye know, that no whore-
monger, nor unclean person,
nor covetous man, who is an
idolater, hath any inheri-
tance in the kingdom of
Christ and of God.”
We know of some that have
reached that stage, unfortu-
nately, after they had once
been cleansed by the blood of
Christ, and it says here they
have no “inheritance in the
kingdom of Christ and of
Continued on page 8
Exhortations • 7

The Fallacy of Eternal
Security
Continued from Page 7
God.” “For ye were some-
times darkness, but now are
ye light in the Lord: walk as
children of light.” (Ephesians
5:8).
And we have another one,
in Revelation 2:10. And I
would like to ask you, why do
you think that John was com-
missioned to write letters of
warnings to all seven
churches, to those who were
redeemed, if “Once Saved,
Always Saved” really had any
basis at all? Just read Revela-
tion 2:10: “Fear none of those
things which thou shalt suf-
fer: behold, the devil shall
cast some of you into prison,
that ye may be tried; and ye
shall have tribulation ten
days: be thou faithful unto
death, and I will give thee a
crown of life.” The provision,
the reservation, is to be faith-
ful unto death. Revelation
3:5: “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.”
I think we’ve had enough
convincing Scriptures; and
believe me, these are only a
few of those that do exist.
Brother Werner, I’m sure,
and I also have tried to pick
out only those Scriptures
which most pointedly de-
scribe the fact that it is possi-
ble, once having been en-
lightened, once having been
converted, once having been
reborn, to have a spiritual de-
struction and eternal death.
And I think we ought to ask
ourselves, “How do we get to
that extreme?” It doesn’t
happen overnight. That one
who falls in adultery doesn’t
do it at the snap of a finger.
8 • Exhortations
That one who ends up deny-
ing the faith because his intel-
lect has told him that the
things the Bible describes are
beyond being reasonable
doesn’t become falsely in-
doctrinated without the
Spirit’s warning. No matter
where I go, I hear too many
say to me, “Did God really
mean this? Was God really
emphatically describing that
this is the way we ought to
live, or this is the way we
ought to look, or these are
the places to which we ought
to go, or ought not go?”
Notice, beloved, in the
Scripture that I’ll read to you
now, it talks about the
churches in Revelation. I just
want to read to you two
verses from the third chapter
of Revelation, 16 and 21. No-
tice, here was the church of
Laodicea that the Lord said
he would spew out of His
mouth. Do you know where
their failure was? “So then
because thou art luke-
warm,” — Notice — “be-
cause thou art lukewarm, and
neither cold nor hot, I will
spue thee out of my mouth.”
All of these gross sins that
finally overcome some, and
do overcome some, begin
first by a lukewarmness, a
questioning of the past prac-
tices: “Have we made an is-
sue out of something, or was
this something that was good
only Paul’s generation?” We
say we’ve come beyond that
now, we’re the enlightened
generation, the new breed, if
you will.
This book, the Bible, is the
same for every generation.
From the admonitions and
chastisements to the prom-
ises and blessings, it has the
same words, the same doc-
trines, the same modes of liv-
ing for every generation. It
doesn’t change as we get
“wiser”. I think I know why
the Lord said, when I come
again, will I find faith? It
seems the wiser we get, the
harder the problem is to sim-
ply believe those things that
are written in the Scripture
for us to keep.
Notice again the verse in
Revelation 3:21: “To him that
overcometh will I grant to sit
with me in my throne, even as
I also overcame, and am set
down with my Father in his
throne.” Now, beloved,
someone will say to me,
“Those who
continually
abide in
Christ are
eternally
secure.”
“Why do you ask people to be
converted, if you’re trying to
display or promote such an
unsure thing?” It’s not un-
sure at all. The fact is, it’s the
surest thing. Paul was able to
say, in Romans 8:38-39, “For
I am persuaded, that neither
death, nor life, nor angels,
nor principalities, nor pow-
ers, 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.” This is the same
Paul who said, lest I “should
be a castaway.” (I Corin-
thians 9:27).
What enabled him to say,
“I am persuaded,” beloved?
Because he was abiding in
Christ, and because those
who continually abide in
Christ are eternally secure.
No question about it. No one
can pluck us out of the hands
of God as long as we keep our
hands in His. However, there
is the distinct possibility given
that we can walk out of it at
our own volition, and be ab-
solutely, totally, and forever
lost.
Brother George
Freund
I have only two verses of
Scripture that I would like to
mention in conclusion.
Brother Werner Leimgruber
has just given me two other
verses in the fourth chapter
in I Timothy. The apostasy in
the church is foretold with
these words: “Now the Spirit
speaketh expressly, that in
the latter times some shall
depart from the faith, giving
heed to seducing spirits, and
doctrines of devils; Speaking
lies in hypocrisy; having their
conscience seared with a hot
iron.” (I Timothy 4:1-2).
We thank the Lord for the
Word we had this morning,
and I know that some of you
sitting back there supporting
the Word that was read are
saying to yourselves, “Well
and good. What are you go-
ing to do about it?” Brothers
and sisters, I want to ask you
a question: “What are you go-
ing to do about it?” If you’re
going to be obedient to the
Word of God, this is what you
and I are going to do about it:
the Bible says, “Now I be-
seech you, brethren,” — I
beg you, brothers — “mark
them which cause divisions
and offences contrary to the
doctrine which ye have
learned; and avoid them. For
they that are such serve not
our Lord Jesus Christ, but
their own belly; and by good
words and fair speeches de-
ceive the hearts of the sim-
ple.” (Romans 16:17-18). +
Autumn, 1996
Doctrinal Deviations of Calvinism
Kirk Huber
Mark Igic
This article, written by
Brother Kirk Huber with assis-
tance from Brother Mark Igic,
defines the basic tenets of Cal-
vinism, and identifies how
those teachings deviate from
the principles of the Word of
God. Brother Kirk is an assis-
tant elder in the Coarsegold,
California, congregation.
Brother Mark is a minister in
the San Diego, California,
congregation.
The Challenge to
the Church
It seems that every genera-
tion must come to grips on a
personal level with the doc-
trinal truths which form the
basis of our faith. It is not
sufficient to simply be aware
of what our fathers believed,
without understanding the
scriptural reasons why they
believed what they did, and
expect to experience the
same precious fellowship
with God resulting from a life
fully hid with Christ in God
(Colossians 3:3). Our faith
must withstand the chal-
lenges brought by teachings
which present only a partial
or misunderstood view of “all
the counsel of God” (Acts
20:27). To do so we must take
the time to honestly search
God’s word and be prepared
to follow through in our own
lives on the conviction of the
Spirit that may result.
One of the current chal-
lenges facing our churches is
the teaching of Calvinism.
This essay is an attempt to
define what Calvinism is, and
why we should be concerned
about its teachings. Most of
our brotherhood probably
does not formally subscribe
Autumn, 1996
to being “Calvinist”. How-
ever, we commonly hear
statements made by believers
which are similar.
John Calvin was a six-
teenth-century leader of the
Protestant Reformation.
Five basic tenants of his fol-
lowers can be summed up by
the acronym “TULIP” as fol-
lows:
Total depravity of man
Unconditional election
Limited Atonement
Irresistible grace
Perseverance of the Saints
“Total Depravity
of Man”
The teaching of the Total
Depravity of Man states that
mankind is totally evil. Man
is incapable of doing any-
thing good to the point that
man is even unable to choose
to serve God. Only through
God’s sovereign choice, the
criteria for which we have no
possibility of un-
derstanding, can
any individual be “There is no
saved.
When we exam-
question that God
ine the scriptures is sovereign, and,
there is obvious
support for part of without the mercy
what is taught. We
read in Romans of God, no one
3:10-12: (which
quotes from Psalm
could come to
14:1-3) “As it is
written, There is
Him.”
none righteous, no, not one:
There is none that under-
standeth, there is none that
seeketh after God. They are
all gone out of the way, they
are together become unprof-
itable; there is none that
doeth good, no, not one.”
Ephesians 2:8-9 clearly
shows that works do not pro-
duce salvation (but salvation
does produce works, cf.
James 2:18): “For by grace
are ye saved through faith;
and that not of yourselves: it
is the gift of God: Not of
works, lest any man should
boast.”
Romans 8:7-8 also con-
firms that the flesh cannot
please God: “Because the
carnal mind is enmity against
God: for it is not subject to
the law of God, neither in-
deed can be. So then they
that are in the flesh cannot
please God.”
If the Calvinist claim were
limited to “the deeds of the
flesh are totally depraved”
we could support it 100%;
however, Calvinists also use
the following verses to imply
that we are unable to choose
other than what God has pre-
determined. John 15:16 says,
“Ye have not chosen me, but
I have chosen you, and or-
dained you, that ye should go
and bring forth fruit, and that
your fruit should remain: that
whatsoever ye shall ask of the
Father in my name, he may
give it you.” John 6:44 says,
“No man can come to me,
except the Father which hath
sent me draw him: and I will
raise him up at the last day.”
There is no question that
God is sovereign, and, with-
out the mercy of God, no one
could come to Him. How-
ever, we see that God, in His
mercy, draws all unto Him-
self through Christ, accord-
ing to John 12:32: “And I, if I
be lifted up from the earth,
will draw all men unto me.”
The paradox is that God en-
sures that His choice does not
in any way interfere with our
ability to also choose. He elo-
quently repeats His pleas for
mankind to choose to serve
Him throughout the scrip-
tures:
“I call heaven and earth to
record this day against you,
that I have set before you life
and death, blessing and curs-
ing: therefore choose life,
that both thou and thy seed
may live.” (Deuteronomy
30:19).
“And if it seem evil unto
you to serve the LORD,
choose you this day whom ye
will serve; whether the gods
which your fathers served
that were on the other side of
the flood, or the gods of the
Amorites, in whose land ye
dwell: but as for me and my
house, we will serve the
LORD.” (Joshua 24:15).
“Ho, every one that thir-
steth, come ye to the waters,
and he that hath no money;
come ye, buy, and eat; yea,
come, buy wine and milk
without money and without
price. Wherefore do ye spend
money for that which is not
bread? and your labour for
that which satisfieth not?
hearken diligently unto me,
and eat ye that which is good,
and let your soul delight itself
in fatness. Incline your ear,
and come unto me: hear, and
Continued on page 10
Exhortations • 9
Doctrinal Deviations of Calvinism
Continued from Page 9
your soul shall live; and I will
make an everlasting cove-
nant with you, even the sure
mercies of David.” (Isaiah
55:1-3).
“And the Spirit and the
bride say, Come. And let him
that heareth say, Come. And
let him that is athirst come.
And whoso-
ever will, let
him take the “God would not plead
water of life
freely.” so passionately for us
(Revelation
22:17). to make a choice we
God would are unable to make.”
not plead so
passionately for us to make a
choice we are unable to
make. Rather, the indict-
ment upon the unrighteous is
the fact that, after God has
enabled them to choose life,
they have chosen darkness
(John 3:16-18): “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. For God sent
not his Son into the world to
condemn the world; but that
the world through him might
be saved. He that believeth
on him is not condemned: but
he that believeth not is con-
demned already, because he
hath not believed in the name
of the only begotten Son of
God.”
A more extreme extension
of this teaching states that the
only significant difference
between the saved and the
unsaved is that the believers
are forgiven (“Christians
aren’t perfect, just for-
given”). However, consider
the verse (v 9) immediately
following the passage in Ro-
mans 8 mentioned above:
10 • Exhortations
“But ye are not in the flesh,
but in the Spirit, if so be that
the Spirit of God dwell in
you. Now if any man have not
the Spirit of Christ, he is none
of his.”
Romans 6 also has much to
say about our ability and re-
sponsibility to live holy lives
unto God (vv 12-18): “Let
not sin therefore reign in
your mortal body, that ye
should obey it in the lusts
thereof. Neither yield ye your
members as instruments of
unrighteousness unto sin: but
yield yourselves unto God, as
those that are alive from the
dead, and your members as
instruments of righteousness
unto God. For sin shall not
have dominion over you: for
ye are not under the law, but
under grace. What then?
shall we sin, because we are
not under the law, but under
grace? God forbid. Know ye
not, that to whom ye yield
yourselves servants to obey,
his servants ye are to whom
ye obey; whether of sin unto
death, or of obedience unto
righteousness? But God be
thanked, that ye were the ser-
vants of sin, but ye have
obeyed from the heart that
form of doctrine which was
delivered you. Being then
made free from sin, ye be-
came the servants of right-
eousness.”
Also consider Colossians
3:5: “Mortify therefore your
members which are upon the
earth; fornication, unclean-
ness, inordinate affection,
evil concupiscence, and cov-
etousness, which is idolatry.”
Please note that Romans
8:1 says, “There is therefore
now no condemnation to
them which are in Christ Je-
sus, who walk not after the
flesh, but after the Spirit.”
From these and other pas-
sages we must conclude that
God expects as great a differ-
ence between the lives of be-
lievers and unbelievers as
there is between night and
day.
“Unconditional
Election”
The Calvinist teaching is
that God has predetermined
who will be saved (referred to
as the “elect”), and nothing
can change this predeter-
mined outcome. This view
appears to be based on pas-
sages such as Romans 8:29-
39 (especially vv 29, 38, and
39): “For whom he did
foreknow, he also did pre-
destinate to be conformed to
the image of his Son, that he
might be the firstborn among
many brethren.” “For I am
persuaded, that neither
death, nor life, nor angels,
nor principalities, nor pow-
ers, 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.” Also Romans
9:18: “Therefore hath he
mercy on whom he will have
mercy, and whom he will he
hardeneth.”
Two immediate problems
with the Calvinist view come
to mind, one leading to arro-
gance and the other leading
to despair. First, “If God has
predetermined that I will be
saved, and nothing I do will
ever change that, why should
I bother putting much effort
into repentance (Jeremiah
29:13) or living a holy life (II
Peter 1:10)?” Conversely, “If
God has predetermined that
I am locked out of heaven,
and nothing can change that
outcome, what reason is
there for me to even consider
repentance, much less holy
living?”
A more in-depth study of
the scriptures is required
here. There are four refer-
ences to God’s elect:
+ Christ — Isaiah 42:1: “Be-
hold my servant, whom I
uphold; mine elect, in
whom my soul delighteth; I
have put my spirit upon
him: he shall bring forth
judgment to the Gentiles.”
+ The Israelites — Isaiah
45:4: “45:4 For Jacob my
servant’s sake, and Israel
mine elect, I have even
called thee by thy name: I
have surnamed thee,
though thou hast not
known me.”
+ The True Believers —
Matthew 24:31: “And he
shall send his angels with a
great sound of a trumpet,
and they shall gather to-
gether his elect from the
four winds, from one end of
heaven to the other.”
+ Angels — I Timothy 5:21:
“I charge thee before God,
and the Lord Jesus Christ,
and the elect angels, that
thou observe these things
without preferring one be-
fore another, doing noth-
ing by partiality.”
Continued on page 11
Autumn, 1996
Doctrinal Deviations of Calvinism
Continued from Page 10
In all four cases, the scrip-
tures refer to servants of God
who were found to be faith-
ful.
Romans 8 tells us that God
knows in advance who will
remain faithful to Him. For
God to be God, He must
know the outcome of every
human life in advance. The
mere fact that God knows the
end from the beginning does
not change our responsibility
or ability to serve God with
every fiber of our being. It
appears that one of the pri-
mary purposes for the word-
ing in chapter 8 was to con-
trast our unworthiness for
salvation with our being of
great worth to God. Consider
also that in every case where
God mentions that He hard-
ened someone’s heart, the
hardening only occurred af-
ter earlier rejection of God’s
warnings (see the account of
Pharaoh in Exodus, Romans
1:28, and II Thessalonians
2:11-12).
Additionally, God says in
Exodus 32:31-33
that he will blot
names out of His “For God to be God,
book: “And
Moses returned He must know the
unto the LORD,
and said, Oh, this
outcome of every
people have
sinned a great sin,
human life in
and have made advance.”
them gods of
gold. Yet now, if thou wilt for-
give their sin—; and if not,
blot me, I pray thee, out of
thy book which thou hast
written. And the LORD said
unto Moses, Whosoever hath
sinned against me, him will I
blot out of my book.” This
book is used as the final cri-
teria for escaping the lake of
fire (Revelation 20:15).
Autumn, 1996
A related claim is that the
blood of Christ covers all of
our sins, past, present and fu-
ture. However, we read in
Romans 3:25: “Whom God
hath set forth to be a propi-
tiation through faith in his
blood, to declare his right-
eousness for the remission of
sins that are past, through the
forbearance of God.” Sins
committed by the believer
are to be dealt with by a com-
bination of the following
scriptures:
“My little children, these
things write I unto you, that
ye sin not. And if any man sin,
we have an advocate with the
Father, Jesus Christ the right-
eous.” (I John 2:1).
“If we confess our sins, he
is faithful and just to forgive
us our sins, and to cleanse us
from all unrighteousness.”
(I John 1:9).
“Confess your faults one to
another, and pray one for an-
other, that ye may be healed.
The effectual fervent prayer
of a righteous man availeth
much.” (James 5:16).
“Brethren, if a man be
overtaken in a fault, ye which
are spiritual, restore such an
one in the spirit of meekness;
considering thyself, lest thou
also be tempted.” (Galatians
6:1).
If necessary, disciplinary
procedures laid out in pas-
sages such as Matthew 18:15-
17, Titus 1:13 and 2:15,
II Thessalonians 3:6, and
I Corinthians 5 are applied.
The question for some is,
then, how sure can we be of
our salvation if we reject un-
conditional election? Note
two of Paul’s statements, as
he was approaching his own
“I have fought a
good fight, I have
finished my course,
I have kept the
faith.”
death:
“For the which cause I also
suffer these things: neverthe-
less 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.” (II Timothy 1:12).
“I have fought a good fight,
I have finished my course, I
have kept the faith: Hence-
forth there is laid up for me a
crown of righteousness,
which the Lord, the righteous
judge, shall give me at that
day: and not to me only, but
unto all them also that love
his appearing.” (II Timothy
4:7-8).
Paul did not say, “I know I
am going to heaven because
that’s my destiny”; nor did he
say, “I really don’t know if I
will make it to heaven.” His
assurance came from the
knowledge that, after God
made him a new creature in
His mercy through the power
of the Holy Spirit, Paul lived
a life of active obedience to
the voice of that same Holy
Spirit.
Some may ask then to
whom John 10:28-29 refers:
“And I give unto them eternal
life; and they shall never per-
ish, neither shall any man
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.” We find
the answer in
II Peter 1:5-11:
“And beside
this, giving all
diligence, add
to your faith
virtue; and to
virtue knowl-
edge; And to
knowledge temperance; and
to temperance patience; and
to patience godliness; And to
godliness brotherly kindness;
and to brotherly kindness
charity. For if these things be
in you, and abound, they
make you that ye shall nei-
ther be barren nor unfruitful
in the knowledge of our Lord
Jesus Christ. But he that lack-
eth these things is blind, and
cannot see afar off, and hath
forgotten that he was purged
from his old sins. Wherefore
the rather, brethren, give dili-
gence to make your calling
and election sure: for if ye do
these things, ye shall never
fall: For so an entrance shall
be ministered unto you abun-
dantly into the everlasting
kingdom of our Lord and
Saviour Jesus Christ.”
This passage shows that
election (if we need to “make
it sure”) itself is conditional,
but that we can have positive
assurance of salvation when
we diligently seek to follow
the instruction of the Lord:
“For it is God which worketh
Continued on page 12
Exhortations • 11
Doctrinal Deviations of Calvinism
Continued from Page 11
in you both to will and to do
of his good pleasure.”
“Limited
Atonement”
Limited Atonement is the
belief that Christ’s atone-
ment applies only to God’s
chosen ones. However, the
scriptures are very clear that
salvation is open to anyone
who will respond. If there is
any limitation, it is the unwill-
ingness of mankind to re-
spond on God’s terms. Con-
sider the following scrip-
tures:
“For there is one God, and
one mediator between God
and men, the man Christ Je-
sus; Who gave himself a ran-
som for all, to be testified in
due time.” (I Timothy 2:5-6).
“And he is the propitiation
for our sins: and not for ours
only, but also for the sins of
the whole world.” (I John
2:2).
“The Lord is not slack con-
cerning his promise, as some
men count slackness; but is
longsuffering to us-ward, not
willing that any should per-
ish, but that all should come
to repentance.” (II Peter
3:9).
“Have I any pleasure at all
that the wicked should die?
saith the Lord GOD: and not
that he should return from
his ways, and live?” (Ezekiel
18:23).
“Say unto them, As I live,
saith the Lord GOD, I have
no pleasure in the death of
the wicked; but that the
12 • Exhortations
wicked turn from his way and
live: turn ye, turn ye from
your evil ways; for why will ye
die, O house of Israel?”
(Ezekiel 33:11).
The call must always be
“whosoever will, let him take
the water of life freely”.
“Irresistible
Grace”
The teaching of Irresistible
Grace states that, when God
offers His grace to any indi-
vidual, it is so attractive that
the person will not, and could
not, resist His grace.
In response, it would be re-
dundant to review the pre-
vious verses on choice. In ad-
dition, however, consider
also:
“Ye stiffnecked and uncir-
cumcised in heart and ears,
ye do always resist the Holy
Ghost: as your fathers did, so
do ye.” (Acts 7:51).
“And grieve not the holy
Spirit of God, whereby ye are
sealed unto the day of re-
demption.” (Ephesians
4:30).
“Quench not the Spirit.”
(I Thessalonians 5:19).
“Perseverance of
the Saints”
This teaching is best iden-
tified by noting the differ-
ence between the following
two statements:
“Only true believers perse-
vere to the end of their lives,”
and “All true believers perse-
vere to the end of their lives.”
Calvinists explain all occur-
rences of believers who fall
away as never having been
truly converted using I John
2:19: “They went out from us,
but they were not of us; for if
they had been of us, they
would no doubt have contin-
ued with us: but they went
out, that they might be made
manifest that they were not
all of us.”
There is no question that
those who are not truly con-
verted will not remain true to
the faith. However, passages
such as Hebrews 10 and
II Peter 2:20-22 show us that
willfully careless believers
will find themselves in the
same condition.
Additionally, if we all inevi-
tably persevered, there
would be no purpose for pas-
sages such as the following:
“And let us not be weary in
well doing: for in due season
we shall reap, if we faint not.”
(Galatians 6:9).
“As the Father hath loved
me, so have I loved you: con-
tinue ye in my love.” (John
15:9).
“Who will render to every
man according to his deeds:
To them who by patient con-
tinuance in well doing seek
for glory and honour and im-
mortality, eternal life.” (Ro-
mans 2:6-7).
“But continue thou in the
things which thou hast
learned and hast been as-
sured of, knowing of whom
thou hast learned them.”
(II Timothy 3:14).
“Behold, I come quickly:
hold that fast which thou
hast, that no man take thy
crown.” (Revelation 3:11).
What then are the
Dangers of these
Five Teachings?
Any teaching which re-
lieves mankind of their ac-
countability to God should
be suspect. Taken to the point
outlined here, Total Deprav-
ity and Limited Atonement
undermine the call to repen-
tance by teaching that only
privileged individuals are
able to repent. Uncondi-
tional Election and Irresist-
ible Grace lead to spiritual
complacency by teaching that
God will inevitably bring
about salvation for these
privileged individuals. All
five teachings as a whole pro-
vide the foundation for the
doctrine of eternal security,
which is unscriptural. Some
say that they do not believe in
eternal security, because that
particular wording is not in
the Bible. However, the ef-
fect of Calvinism is still the
same.
In responding to these
teachings and others like
them, we need to take the
time to know what God’s
word says. We need to be able
to speak the same clearly to
others. Finally, where appro-
priate, we need to apply the
results of our searching of
God’s word to our own lives,
thereby demonstrating that
abundantly fruitful life that
abides in the vine spoken of
in John 15. There is no other
way to preserve this precious
faith for the generations yet
to come. +
Autumn, 1996
 Who Are the
Wise?
Matthew 25:1-13
Walter Meister
A dark night is coming. The Lord says that this is the case.
Let us listen to Him. He says, “Whoever has ears to hear with,
let him hear.” What a deep-striking summons is this to take
heed to His doctrine.
Lo, here He is forecasting for us a dark night to come, a night
which will envelop all, and from which there will be no escape.
This is a forecast similar to those made by the ancient prophets
which foretold the coming of Jesus and His kingdom. It differs,
however, in that it is of more earnest importance, and in that
we are more directly concerned.
When an article is to be manufactured, it is first designed
and blueprinted to the smallest details. It is forecast in this way
before the real article is made. In fact it existed already in the
minds of the designers and on the blueprint, and was clear to
anyone who was able to read the blueprint. So were all the
prophecies of old, and so also is this prophecy.
“Then” in that inescapable midnight hour, which was re-
ferred to by the Savior in the parable preceding the one in our
text, the Lord shall come and shall make the faithful and wise
servant a ruler over all His goods, but shall appoint the portion
of the evil servant with the hypocrites, where there shall be
weeping and gnashing of teeth. “Then” the kingdom of heaven
on earth — of which cannot be said, “Lo, here, or lo there,” for
it is not outwardly manifest, but is within God’s people — this
kingdom shall take such a form as to be comparable to an
incident in which ten virgins went out to meet the bridegroom.
The ten virgins went out, all with the same purpose. All had
lamps, and all had acknowledged that the bridegroom would
come at night (in fact, that it was night on earth). To all ten the
bridegroom came later than they had expected; and when He
tarried, they all fell asleep and slumbered. And when the
bridegroom came, they all arose and trimmed their lamps. It
was only the awesome midnight cry, announcing the coming of
the Lord, that determined definitely the fate of each, and which
made manifest who were wise and who were foolish. We cannot
tell by outward appearances who are the wise and who are the
foolish ones. The wise virgins themselves did not distinguish
those who were foolish. They thought they were going with
others who were also wise as they themselves.
It would be insulting to God’s kingdom to conclude that the
wise virgins acted as they did because they were concerned only
for themselves, as it might seem from their reply to the request
for some oil: “Not so; lest there be not enough for us and you.”
They answered so out of prudency, highest prudency, which is
wisdom, and which was proper of the wise virgins. They knew
Autumn, 1996
that by dividing up the oil they could not help their foolish
sisters, and that, on the contrary, they would only damage
themselves and deprive themselves of meeting the bridegroom.
However, they still had a good intention for them and a word
of advice when the foolish ones were all confused. They told
them, “But go ye rather to them that sell, and buy for your-
selves.” This is proper of all who are truly wise.
And, surely the others went to buy, too. But it is nothing to
boast of to become “wise” in a time when everything is evident,
as it shall be when we shall be able to see that the bridegroom
comes. What stores those virgins who went to buy found open,
and what kind of oil they got, is very questionable; but, anyway,
they came pretending, at least, that they had oil.
They found the door shut, and cried, “Lord, Lord, open to
us.” The prayer was heard from the other side of the gate, and
was answered, too. But what was the answer? “Verily I say unto
you. I know you not!”
What a terrible verdict! All because the true essence of that
what we ought to have was lacking — the oil for light in spiritual
darkness, the wisdom of heaven which has issued from God.
For the attainment of this wisdom a promise has been given us.
That promise is: “If any of you lack wisdom, let him ask of God,
that giveth to all men liberally, and upbraideth not, and it shall
be given him, but let him ask in faith nothing doubting.” This
points out the fountain of wisdom, and of the true oil, without
which no one can pass the gate and enter into the great mar-
riage. The value of that oil shall be revealed when the darkness
is the deepest and the bridegroom comes.
No show can be made with that oil, as it can with the lamps,
for it is sealed in the vessel; and this is the reason the foolish
ones laid no stress on it. There lies the point where those who
have the mind of Christ, and those who do not have it, differ.
Those who do not have it always strain to represent something
before men, while those who have it try to please God. These
latter are like the good bride who tries to read the groom’s eyes
to know his will and to please him; while the “happy-go-lucky”
bride tries to make a show before people of how much she loves
him, and tries to let everybody know how much she thinks of
him.
This ironclad parable also reveals to us the fright of being
shut out. It upsets the doctrine that, at the end, everybody not
worthy of entering heaven will see that he is unworthy and will
voluntarily not enter there, since he would not even feel well
there. We see it here, as well as in Luke 13:25, that those who
were found unworthy to enter still longed to get in, and cried
at the door. Since they came too late, however, the door was
shut and was not opened any more.
We will not speak in particular now of what that all means
to us. We could not express it anyway: we can only dimly
perceive it, but yet it presents a terrible picture. But this we will
do: we will gather oil, genuine oil, into our vessels, while it still
can be gotten. And, if the bridegroom tarries much longer
before coming, let us recognize that we need so much more oil
to last until that hour. +
Exhortations • 13

The Life of
Samuel Heinrich Fröhlich
Part 4
Growth
P
ersecutions brought Fröhlich in October, 1832, to Zu-
rich to his sisters where he could remain a week. In
Zurich the truth began to find a way. The movement
spread farther and farther through Fröhlich’s tireless activity
and reached over into other areas. Even the newspapers could
not stop it, though they agitated: “The sect of the Re-baptizers
is growing in the Cantons of St. Gallen, Appenzell, Thurgau,
and Zurich.” They publicly called upon the government of the
Canton Aargau to prevent the “dangerous sectarian” S. H.
Fröhlich from moving about. In Appenzell believers were
beaten till blood flowed and fined up to 100 gold pieces.
Fröhlich’s delivery in his addresses and talks was earnest,
clear, and positive, awakening the lukewarm and chastening the
opponents of the truth. This led to a decision of the spirits: the
one to repentance, the other to enmity.
Expulsions and Departure
arly in 1837 Fröhlich was forced to the realization that
E he could not long remain in his native city because his
marriage had taken place without state-church sanc-
tion, having been blessed instead by the united prayer of the
congregation at Hauptwil. As this was not according to state-
church order, its validity was not recognized by the civil authori-
ties. The home (state church) congregation at Brugg denied the
young woman the right of citizenship, although the publication
of the banns had taken place, and the marriage license and the
immigration papers had been issued. All petitions, to the
authorities of Cantons Aargau and Thurgau, as well as an
interview with the federal president at Bern, for recognition of
the marriage were of no avail.
On March 20, 1843, Fröhlich was expelled from the city of
Zurich as a sectarian, five months after he completed his series
of sermons on the Epistles of John [*copies available upon
request]. He appealed, only to be denied on April 10th, after an
interim of five days. He traveled to Wil, Hauptwil, and later to
St. Gallen, where his family visited him by day. It was not
possible for him to stay in Hauptwil as a reward had been
offered for his capture. On June 27th he was expelled from St.
Gallen. He fled by night to Rapperswil and sought refuge at
Hirzel, a small village on the Lake of Zurich.
In June, 1844, Fröhlich made one more attempt in Brugg to
bring his marriage papers in order. He was told that the mar-
riage could by recognized only if he would permit the baptism
and confirmation of his children. As his conscience forbade him
this, there was nothing else to do but to leave his fatherland and
settle in Strasbourg, where, at last, he had the prospect of
setting up a home. For the time being, he could not take his
14 • Exhortations
family with him. That was not possible until June, 1846, when
he finally succeeded in obtaining legal recognition of his civil
marriage. After seven years of enforced separation, he was
united with his family in a home in Strasbourg. Although
Fröhlich could achieve nothing for himself in Switzerland for
legal recognition of his marriage, he was a pioneer for others
in a matter which weighed down heavily upon the believers.
Determination
he brotherhood met in the Rohr on July 10, 1843, to
T make petition for the recognition of their society. It
was resolved that, in accordance with the Word of
God, the congregations should hold fast to their principles and
carry them out whatever the cost. Opposition was asserting
itself everywhere, yet it was not possible to repel the light that
had appeared. The good seed had been sown and had brought
forth its fruits.
After Fröhlich had been expelled from Canton Zurich in
September, 1843, he could not abide in one place for long
without exposing himself to arrest and penalties. In his distress,
he remembered the advice given to him ten years before in
London: to settle in Strasbourg where there was freedom of
speech. This course he now took.
Fröhlich’s departure was a severe trial for the congregations
in Switzerland. In the storm of those years his experience was
invaluable. An active correspondence shortened the distance
that separated them, for which a messenger service of traveling
or visiting brothers was utilized. Of one of these trips, it is
reported that a package of 70 letters was delivered. By means
of mutual visits the bond was kept close, and especially were
the various extended journeys which Fröhlich made from his
new home into Switzerland a blessing and joy to the churches.
Typical of the depth of his letters, here are excerpts from
letters written in September, 1856, a few months before his
death:
To the Church in Bern
received an invitation to a conference of Baptist
“I preachers from Germany, France, and Switzerland
which will be held here from the 4th to the 8th of this
month. It concerns unification of all the various and separated
parties among the Baptists. However, as this union could be
only an outward one, without the inward one of the Spirit of
Christ and the truth, I cannot take part in the conference; and
have, therefore, written them a detailed reply outlining my
reasons for declining.
“Such a formal union would have the result that we would
have to allow all such who differ with us in doctrine to teach in
our meetings, for thus they expressly write: ‘That the various
bodies, regardless of the differences of their views, ought to
work together for the one great purpose of the kingdom of
God.’ Thus the matter has a good appearance and a fine title
but, in itself, a destructive character and poison.
Continued on page 15
Autumn, 1996

The Life of
Samuel Heinrich Fröhlich
Part 4
Continued from Page 14
“Is it according to the apostolic rule and evangelical truth
that men of the most varied opinion and views should unite for
one purpose in the kingdom of God? Is not this Satan in the
form of an angel of light? I believe that here applies our Savior’s
warning that in the last days the seduction would be so subtle
that, if it were possible, even the elect would be drawn into
error.
“We can insist upon nothing so much as that all brethren in
the Lord be of one mind, endowed with one doctrine; and now
it is declared that this difference has nothing to do with working
together for the kingdom of God.
“I am therefore writing to you so that if anyone should
trouble you about it, you may know the true state of affairs. For
example, the Brothers L______ received the invitation before
I did, and until I came here, were willing to accept it and to
attend the conference.
“To me, my life in itself is not precious. However, I do rejoice
if through me the Lord does things for the comfort and well-
being of the brotherhood; for the church is everything o me,
and for her I will present what I am able to do, and I also would
be presented as a sacrifice, if it is the will of our Father in
heaven.
“All is grace, and Christ does all things for His Father’s sake,
to the glory of His name, when He bestows gifts and powers
upon His servants and messengers, for it concerns the destruc-
tion of Satan’s kingdom and government on this earth and the
restoration of God’s kingdom and glory. To this end the Son
came and, by His victory, paved the way to victory. It may be
gradual, slow, as long as the Gospel is preached: and much is
done in a false guise that it might have prestige, as if it were for
God’s kingdom and the hurt of Adam were healed (in the
easiest way), as if nothing more were necessary that to believe;
but if the whole world remains in enmity against God in the
disposition of the flesh, that matters not at all.”
To the Honorable Baptist Preachers’
Conference
ou have honored me with a written invitation to your
“Y conference. But because I am not in position to
accept this invitation, I at least feel obligated to reply
to your letter, giving a few reasons. First, and in general, I have
a poor opinion of the benefit and results of such conferences,
especially as they concern the truth and the kingdom of God.
They remind me too much of the erstwhile church synods and
councils in which men desired to replace the missing truth with
human inventions and wisdom, to the great harm of the truth
Autumn, 1996
and the church of God. For even as there is but one truth, so
also is the true church in itself but one, and this oneness (unity)
has not first to be discovered or established by means of con-
ferences.
“Here, the words of the prayer of the Lord (John 17:21) do
not at all apply, for Jesus prayed the Father not that many
existing organizations, each resting on its own foundation, be
merged into one, for under none of the organizations could
another foundation be laid than that on which it already rests.
Rather, this was the prayer of the Son: that all who are con-
verted to Him and, through the word of the apostles, become
believers on Him be in their entirety one, even as He and the
Father are truly one. This unity, accordingly, is given and exists
in the true faith (by virtue of the intercession of Jesus) and
should not first be achieved later on between various sepa-
rately-established organizations by means of conferences and
all sorts of human endeavor.
“On the basis of the divine truth, therefore, such an intended
union is not possible because the divine truth is not the foun-
dation of these individual organizations; otherwise, one would
not have to bring it into existence artfully. If a church rests on
the foundation of the truth it will not afterwards confer with
other organizations; otherwise, it would mix the truth with
strange additions and errors, and, what is worse, no organiza-
tion resting on a foundation of error is inclined to relinquish its
false principles.
“How is it possible then to have a union based on the truth?
Where the foundation is one, there the hearts are already one;
and where the foundation is false, the individual hearts must
make a new beginning. Many have passed the judgment on me,
that the foundation upon which I build the church, namely, my
doctrine and my baptism, is wrong, in that I ascribe too much
to baptism and do not permit it to be an opus operatum or a
formal confession of the believer; and that as a result, I, for 25
years, teach that he who by baptism is born again is no longer
a sinner, but has become a child of God to walk in a new life as
a righteous and holy person. Otherwise God, like the devil,
would be a father of sinners.
“In general, different churches cannot become one in Christ;
although the many local churches in the time of the apostles, it
is true, were but one church of Christ. This is my answer, and I
now leave to you what you may think of it. It is a matter of
indifference to me whether I am judged by you, or, in a human
way, for it is the Lord who judges me aright. To Him I commit
the matter until He comes. Then will each one receive of God
the praise that is due him. This I know, that true brotherly love
rests only in the truth as it is in Christ Jesus, and I would not
deceive myself with another kind of brotherly love. Where the
truth is and conquers, there of itself, and without conferences,
is found a community of saints.”
Continued on page 16
Exhortations • 15
 soul is saved and I am comforted in the Lord.”

The Life of The mortal remains of Samuel Heinrich Fröhlich were buried

Samuel Heinrich Fröhlich

in Strasbourg, “the city of his refuge”. A simple gravestone in
the St. Helena Cemetery, which stands to this day, marks the
Part 4 end of his earthly pilgrimage with these simple words of Scrip-
ture: “The memory of the just is blessed...” +

Continued from Page 15 Blesséd rest when toiling here is ended,

God shall give me in eternity;
Toiling Ended For the Father thereunto hath called me
amuel Heinrich Fröhlich died January 15, 1857 aged And in love to Him He draweth me!
S 53½ years. His last words were: “I shall die, Lord my
God. Mayest Thou keep Thy holy ones from the temp-
tation that is in the world, that they perish not but abide in Thee;
O how blest will be that eventide,
When we, when we perfected in that true rest abide!
and give them eternal life. For the prince of this world is
prepared with his whole power of darkness and all his preachers Verily, a rest has been preparéd
of unrighteousness to seek to destroy Thy work, to mislead Thy
elect. Thou knowest that I have not sought glory before men, For the faithful people of the Lord!
but only the furtherance of Thy glory, and have declared Thy All who here the trial of faith enduréd
name before all; and that I have not been ashamed of Thee, Will in heaven receive their great reward!
and have fought until this hour.”
Blesséd are we when the strife is won,
Then after speaking with Brother Weiler, who had watched When the faithful, when the faithful there receive the
at his bedside, about experiences of faith and his fears, about
the congregations and his family, he committed himself to the crown!
Lord, saying, “... I do not regret our going out; we would and
should let nothing frighten us; and if all unite to honor God, — Zion’s Harp, Hymn 295
there is no enmity and no foreign spirit can work among us. My

E xhortations
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