Conditional and

Unconditional Salvation
in History
Pastor Alexander Ortega
 The term of losing salvation was
common in the early Church.
to whom that is born and dies is
there not a necessity at some time
to leave his country, and to suffer
the loss of his estate? But let not
Christ be forsaken, so that the
loss of salvation and of an
eternal home should be feared.
Cyprian of Carthage, AD 250 Treatise 3:10
 Another term was abandoning salvation
John 15:5 I am the vine; you are the branches. If you remain in me
and I in you, you will bear much fruit; apart from me you can do
nothing. 6 If you do not remain in me, you are like a branch that
is thrown away and withers; such branches are picked up, thrown
into the fire and burned. NIV.
For the soul, when once it has
abandoned its own salvation,
will no longer perceive that it is
plunging downwards, choosing
to do and say everything which
is adverse to its own.
John Chrysostom, (349-407 A.D.) Two
Exhortations to Theodore After His Fall,
Letter 1:16.
Just the Gnostics used believe that salvation can
not be lost in the ones who were chosen.

And certain of those who hold

different opinions misuse these
passages, themselves also almost
destroying free-will by introducing
ruined natures incapable of
salvation, and others saved which
it is impossible can be lost;
Origen, De Principiis (225 d.C), Book 3, Ch. 1.8
Four reasons why the fathers of the early Church used to preach
warnings on the danger of falling away and lose the salvation.

1. Gods rejection after faiths denial caused by the constant threatening

of martyrdom, loss of properties and imprisonment.
2. A deterrent to pride, which could ultimately lead to sin and apostasy. If
believers could be kept in a state of worry and doubt, then they would
be less likely to drift away from the faith because of inattentiveness.
3. The belief that sins committed after baptism (without repentance)
could not be forgiven.
4. Biblical evidences of the ones who began well but ended bad.
 #1. Gods rejection after faiths denial caused by the constant
threatening of martyrdom, loss of properties and imprisonment.

60, A.D. Demas was a preacher and a fellow worker of Paul.

NAS Philemon 1:24 as do Mark, Aristarchus, Demas, Luke, my fellow workers. NAS
Colossians 4:14 Luke, the beloved physician, sends you his greetings, and also Demas.
5 or 6 years later Demas abandoned his faith because of the threat of martyrdom to Paul and all
his fellow workers, caused by Nero.
NAS 2 Timothy 4:10 for Demas, having loved this present world, has deserted me and gone to
Thessalonica;
The Apostle John warned the churches of Asia that those who preferred to love this world to
avoid martyrdom dont have Gods love (are lost).
1 John 2:15 Do not love the world, nor the things in the world. If anyone loves the world, the love
of the Father is not in him. 16 For all that is in the world, the lust of the flesh and the lust of the
eyes and the boastful pride of life, is not from the Father, but is from the world. 17 And the world
is passing away, and also its lusts; but the one who does the will of God abides forever.
John 12:25. He who loves his life LOSES IT; and
he who hates his life in this world SHALL KEEP
IT TO LIFE ETERNAL.
For Demas hath forsaken me, having loved this
present world, and is departed to Thessalonica";
that is, having loved his own ease and security
from danger, he has chosen rather to live
luxuriously at home, than to suffer hardships with
me, and share my present danger. He has blamed
him alone, not for the sake of blaming him, but to
confirm us, that we may not be effeminate in
declining toils and dangers, for this is, "having
loved this present world.
John Chrysostom, (349-407 A.D.) Homily 10 on Second Timothy
 The message was this, those who deny the
Lord for loving this life and fear to die for Jesus
sake will lose their life in eternity.
If we be called to martyrdom, with constancy to confess His precious
name, and if on this account we be punished, let us rejoice, as hastening
to immortalityBut now, by confessing a good confession, we not only
save ourselves, but we confirm those who are newly illuminated, and
strengthen the faith of the catechumens. But if we remit any part of our
confession, and deny godliness by the faintness of our persuasion, and the
fear of a very short punishment, we not only deprive ourselves of
everlasting glory, but we shall also become the causes of the perdition
of others; and shall suffer double punishment For if a person, by the
denial of his own hope, which is Jesus the Son of God, should be delivered
from a temporary death, and the next day should fall dangerously sick
upon his bedand has a sudden catastrophe, and departs this life; is
not he deprived of the things present, and loses those eternal? Or
rather, he is within the verge of eternal punishment, and goes into outer
darkness, where is weeping and gnashing of teeth. Matt.8:12
Constitutions of the holy Apostles (375 to 380 A.D.) Book 5: 6
 The disciple of Polycarp (Johns disciple)
affirmed some Christians used to fly
away from Christ in order not to suffer
martyrdom
If, however, He was Himself not to suffer, but should fly away
from Jesus, why did He exhort His disciples For whosoever
will save his life, shall lose it; and whosoever will lose, shall find
it. John 12:25 And that His disciples must suffer for His sakeFor
this purpose did He give them this exhortation: Fear not them
which kill the body, but are not able to kill the soul; but rather
fear Him who is able to send both soul and body into hell;
Matt.10:28 [thus exhorting them] to hold fast those professions of
faith which they had made in reference to Him. For He promised
to confess before His Father those who should confess His name
before men; but declared that He would deny those who
should deny Him, and would be ashamed of those who should
be ashamed to confess Him.
Irenaeus (130-202 A.D.) Against Heresies, Book 3, Chapter 18: 5
Matt. 10:33 But whoever denies Me before men, I will also
deny him before My Father who is in heaven. (NASB)

He who has not denied

himself, but denied
Christ, will experience
the saying, I also will
deny him.
Origen of Alexandria (184-254 A.D.)
Gospel of Matthew. Book 12. 24.
 Conditional Salvation was
Pauline doctrine
2 Timothy 2:11 It is a trustworthy statement:
For if we died with Him, we shall also live
with Him;
12 If we endure [suffer], we shall also reign
with Him;
If we deny Him, He also will deny us;
13 If we are faithless[unfaithful] , He
remains faithful; for He cannot deny Himself.
(NAS)
Faithful to his word and not to the
unfaithful.
ESV Luke 12:46 the master of that servant
will come on a day when he does not expect
him and at an hour he does not know, and
will cut him in pieces and put him with the
unfaithful. 47 And that servant who knew
his master's will but did not get ready or act
according to his will, will receive a severe
beating. 48 But the one who did not know,
and did what deserved a beating, will
receive a light beating. Everyone to whom
much was given, of him much will be
required, and from him to whom they
entrusted much, they will demand the more.
 The early theologians taught that the unfaithful
servant or bishop, priest, pastor will be more
punish than the others, because he knew Gods will,
as John Chrysostom affirmed.
The man's virtue; which makes the fault also
greater. For all things are not judged alike in
all men. For mighty men (it is said) shall be
mightily tormented: and He that knew his
Lord's will, and doeth it not, shall be beaten
with many stripes. Luke 12:47 So that more
knowledge is a ground of more punishment.
For this same reason the pastor, if he commit
the same sin as those under government, shall
not have the same to endure, but things far
more grievous.
John Chrysostom (349-407 A.D.) on Matthew, Homily 26 :8
 Not only martyrdom was the cause of Pastors to deny
the faith, but also the love for money,
1 Timothy 6:10 For the love of money is a root of all
kinds of evil, for which some have strayed from the
faith in their greediness, and pierced themselves
through with many sorrows. NKJ
I therefore exhort you to lay to heart the exceeding
unseemliness hereof, and to flee from idolatry:--for so doth
Paul name covetousness--and to flee not only
covetousness in money, but that in evil desire, and that
in clothing, and that in food, and that in everything else:
since the punishment we shall have to suffer if we
obey not God's laws is much severer. For, He says, the
servant that knew his Lord's will," and did it not, "shall be
beaten with many stripes. Luke 12:47. With a view then to
escaping from this punishment, and being useful both to
others and to ourselves, let us drive out all iniquity from
our soul and choose virtue.
John Chrysostom (349-407 A.D.), Homily VI, On Romans Chapter 3:8
 Hermas the pastor (Rom.16:14) assured that
Christians who knew God but remain in sin
will be punish more than unbelievers.
How, sir, I said, did they become worse, after having known
God? He that does not know God, he answered, and
practices evil, receives a certain chastisement for his
wickedness; but he that has known God, ought not any longer
to do evil, but to do good. If, accordingly, when he ought to do
good, he do evil, does not he appear to do greater evil than he
who does not know God? but they who have known God,
and have seen His mighty works, and still continue in
evil, shall be chastised doubly, and shall die for ever. Luke
12:47-48 In this way, then, will the Church of God be purified.

The Shepherd of Hermas (85-90 A.D.) Book III, Similitude Ninth, Chapter 18.
 #2. A deterrent to pride, which could ultimately lead to sin
and apostasy. If believers could be kept in a state of fear and
trembling, then they would be less likely to drift away from
the faith.
Philippians 2:12 Therefore, my beloved, as you have always obeyed, not as in my
presence only, but now much more in my absence, work out your own salvation
with fear and trembling; (NKJ)
Tell me, what wouldest thou? not that ye
give heed to me, but that ye work out your
own salvation with fear and trembling for it
is impossible for one, who lives devoid of
fear, to set forth any high or commanding
example; and he said not merely with fear,
but and with trembling, which is an
excessive degree of fear. Such fear had Paul:
and therefore he said, I fear lest having
preached to others, I myself should be
rejected. (1 Cor. ix. 27.)
John Chrysostom (Archbishop of Constantinople) on
Philippians, Homily VIII.
 Paul not only feared for his own salvation but for the others,
2 Corinthians 11:3 But I fear, lest somehow, as the serpent deceived Eve by his
craftiness, so your minds may be corrupted from the simplicity that is in Christ. NKJ
It is more useful to fear for losing salvation than to presume that we cannot

We ought indeed to walk so holily, and with so entire

substantially of faith, as to be confident and secure in regard of
our own conscience, desiring that it may abide in us to the end.
Yet, we should not presume [that it will]. For he who presumes,
feels less apprehension. He who feels less apprehension, takes
less precaution. He who takes less precaution, runs more risk.
Fear is the foundation of salvation. Presumption is the
impediment to fearMore useful, then, is it to apprehend
that WE MAY POSSIBLY FAIL, than to presume that we
cannot. For apprehending will lead us to fear, fear to caution,
and caution to salvation. On the other hand, if we presume,
there will be neither fear nor caution to save us.
Tertullian of Carthage (Africa) (160-220 A.D.), On the Apparel of
Women, Book 2, Chapter 2.
Barnabas, Pauls companion (Acts 13:2) called also
Apostle with Paul (Acts 14:14) taught to take care
of this salvation otherwise Satan can deceive us to
cast us away from our salvation.
Since, therefore, the days are evil, and Satan
possesses the power of this world, we ought to give
heed to ourselves, and diligently inquire into the
ordinances of the Lord for He [Father] speaks to
us, desirous that we, notgoing astray like
them [Jews]We ought therefore, brethren,
carefully to inquire concerning our salvation, lest
the wicked one, having made his entrance by
deceit, should hurl us forth from our [true] life.
The Epistle of Barnabas (Died: 61 AD), Chapter 2.
 Barnabas, as a Paul companion also feared
lest somehow, the serpent would deceive
some Christians and to cast them away From
Gods kingdom
Take heed, lest resting at our ease, as those
who are the called [of God], we should fall
asleep in our sins, and the wicked prince,
acquiring power over us, should thrust us
away from the kingdom of the Lord Let
us beware lest we be found [fulfilling that
saying], as it is written, "Many are called,
but few are chosen.
The Epistle of Barnabas (Died: 61 AD) ch.4
John Cassian the Roman also preferred to fear for
losing salvation than to presume that we cannot

We must still be careful to strive with all our might to attain

forthwith a spiritual condition, lest haply we flatter ourselves
and thence become careless and indifferent about purifying
ourselves from other affectionsbecause we think that we are
free from corruption and carnal intercourse, and thus we find
ourselves in that lukewarm condition which is considered the worst
of all, and discover that we are spued out of the mouth of the Lord,
in accordance with these words of His: I would that thou wert hot
or cold. But now thou art lukewarm and I will begin to spue thee
out of My mouth. Revelation 3:15-16 And not without good reason does the
Lord declare that those whom he has previously received in
the bowels of His love, and who have become shamefully
lukewarm, shall be spued out and rejected from His bosom.
John Cassian the Roman (360-435 A.D.), Conference 4, Chapter 19
 Tertullian resisted the Gnostics who used to boast about
their unconditional salvation because for them it was
impossible to lose salvation, they assured God was under
need to grant salvation to them because the fact they
were chosen.
some think as if God were under a necessity of bestowing
even on the unworthy, what He has engaged (to give); and
they turn His liberality into slavery. But if it is of necessity
that God grants us the symbol of death, then He does so
unwillingly. But who permits a gift to be permanently
retained which he has granted unwillingly? For do not
many afterward fall out of (grace)? Is not this gift taken
away from many?... Let no one, then, flatter himself on
the ground of being assigned to the recruit-classes of
learners, as if on that account he has a license even now to
sin.
Tertullian (220 A.D.) On Repentance, Ch. 6
 Irenaeus also condemned the pride of the ministers
who trusted in themselves by believing that because of
the fact of being used by God they were not able to be
cast out from Gods kingdom. 1 Tim.3: 6
Christ shall not die again in behalf of those who
now commit sin, for death shall no more have
dominion over Himfrom those to whom He had
given most shall He demand most. We ought not,
therefore, as that presbyter remarks, to be puffed
up, nor be severe upon those of old time, but
ought ourselves to fear, lest perchance, after
[we have come to] the knowledge of Christ, if we
do things displeasing to God, we obtain no further
forgiveness of sins, but be shut out from His
kingdom.
Irenaeus, (130-202 A.D.) Against Heresies Book IV, Chapter
27:2
 This belief of conditional salvation was all
over the Christian world, and it was taught
to flee from sin to avoid the lose of the
heavenly rewards.
For, as we must flee from sin to righteousness,
so he who has entered on the practice of
righteousness must beware lest he lay himself
open to sin. For it is written that his
righteousness shall not profit the righteous on
the day on which he has gone astray. Ezekiel 18:24
For this, then, we must take our stand, for this
we must labor, that we, who have escaped from
sins, do not lose the prepared rewards.
Sulpitius Severus of France (363-425 A.D.), Dubious Letters,
1. Chapter 2
 #3. The belief that sins committed after baptism
(without repentance) could not be forgiven.

God had foreseen also other weaknesses

incident to the condition of manthe
stratagems of the enemy, the deceptive
aspects of the creatures, the snares of the
world; that faith even after baptism would
be endangered. He saw that MOST PERSONS
AFTER OBTAINING SALVATION WOULD
BE LOST AGAIN, by soiling the wedding dress,
by failing to provide oil for their torches.
Tertullian, AD 213, Scorpiace, Ch. 6
A Christian after the laver or Baptism if he remains
in the fornication or sexual sin lose his salvation.

Was any guilty of fornication after Christian

Baptism? in this case not even a consolation is
left for the sin any more. And this selfsame thing
Paul declared when he said, "He that despised Moses'
law dieth without mercy, under two or three witnesses:
of how much sorer punishment suppose ye shall he be
counted worthy, who hath trodden underfoot the Son of
God, and hath counted the blood of the covenant an
unholy thing, and hath done despite to the grace of the
Spirit?He.10:28-29. Hath any been guilty of
fornication, bearing the elder's office now? this
above all is the crown of the evil deeds.
John Chrysostom, Homilies on Matthew, Homily 75:5
It was a general conviction of losing
salvation

He who sins after his

baptism, unless he repent
and forsake his sins, shall
be condemned to Hell-
fire.
Apostolic Constitutions (A. D. 390) Book 2.3.VII
2 Peter 2:20 For if, after they have escaped the pollutions of the world [1:4]through the knowledge [1:2-3] of the Lord
and Savior Jesus Christ, they are again entangled in them and overcome, the latter end is worse for them than the
beginning. 21 For it would have been better for them not to have known the way of righteousness [2:15], than having
known it, to turn from the holy commandment delivered to them. 22 But it has happened to them according to the
true proverb: A dog returns to his own vomit, and, a sow, having washed, to her wallowing in the mire. NKJ

As if then we were banquetting with Christ Himself, and partaking of

His table, let us do nothing at random, but let us pass our time in
fastings, and prayers, and much sobriety of mind[because] After they
have received [Kingdom of God], immediately have returned to their
former vomit 2Peter 2:20-22, and have become more wicked, and drawn
upon themselves a more severe punishment those [sins] committed
after Baptism he suffers a punishment as great as he would if both
the former sins were brought up again, and many worse than these.
For the guilt is no longer simply equal, but doubled and tripled. Look:
in proof that the penalty of these sins is greater, hear what St. Paul
says: "He that despised Moses' 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 an unholy thing, and hath done
despite unto the Spirit of grace?" (Heb. 10:28-29.)
John Chrysostom, Homilies on the acts of the apostles, Homily I
 Irenaeus was sure that sin can
separate us from Gods kingdom.
the apostle says, Do you not know that the
unrighteous shall not inherit the kingdom of God? Be
not deceived: neither fornicators, nor idolaters, nor
adulterers, not effeminate, nor abusers of themselves
with mankind, nor thieves, nor covetous, nor
drunkards, nor revilers, nor extortioners, shall inherit
the kingdom of God. 1 Corinthians 6:9-10 And as it
was not to those who are on the outside that he
said these things, but to us, lest we should be
cast forth from the kingdom of God, by doing any
such thing
Irenaeus (d. 202)Against Heresies 4.27.4
 #4. Because of biblical evidences of the ones who
began well but ended bad, as Solomon.

Solomon retained the grace that he had received

from the Lord, as long as he walked in Gods ways.
However, after he forsook the Lords way, he also
lost the Lords grace. For that reason it is written,
Hold fast that which you have, lest another take
your crown. Assuredly, the Lord would not
threaten that the crown of righteousness might be
taken away if it were not that the crown must
depart when righteousness departs.
Cyprian of Carthage, AD 250 Treatise 1: 20
 Cyprian also wrote about the warning of
conditional salvation of Azariah the Prophet to
Asa the king of Israel.
That even a baptized person loses the grace that
he has attained, unless he keep innocent. In the
Gospel according to John: Lo, you are made whole: sin
no more, lest a worse thing happen unto you. Also in
the first Epistle of Paul to the Corinthians: Do you not
know that you are the temple of God, and the Spirit of
God abides in you? If any one violate the temple of
God, him will God destroy. Of this same thing in the
Chronicles: God is with you, while you are with Him:
if you forsake Him, He will forsake you. 2 Chronicles 15:2
Cyprian of Carthage Treatise 12, Third Book, 27.
For Cyprian and many others, scripture was one of
several lines of evidences for the possibility of born
Christians to fall away from Christ.
The Lord, admonishing us of this in His Gospel, and teaching
that we should not return again to the devil and to the world,
which we have renounced, and whence we have escaped,
says: No man looking back, land putting his hand to the
plough, is fit for the kingdom of God. Luke 9:62 And again:
And let him that is in the field not return back. Remember
Lot's wifeWe must complete the heavenly and spiritual
grace so that we may attain to the palm and the crown. In the
book of Chronicles it says, The Lord is with you so long as
you also are with him; but if you forsake him, he will forsake
you. 2 Chronicles 15:2 Also in Ezekiel: The righteousness of the
righteous man will not deliver him in whatever day that he
may transgress. Ezekiel 33:12 Furthermore, in the Gospel,
the Lord speaks and says: He that endures to the end, the
same will be saved. Matthew 10:22
Cyprian of Carthage, AD 250 Treatise 11: 7 and 8.
 Basil of Caesarea the Grecian bishop of
Caesarea Mazaca in Cappadocia, Asia Minor
taught that Judas lost his righteousness.
Vain then is the labour of the righteous man, if a change
befall, and the former turn from the better to the worse... So
we hear from Ezekiel teaching as it were in the name of the
Lord, when he says, if the righteous turneth away and
committeth iniquity, I will not remember the righteousness
which he committed before; in his sin he shall die One
example were surely enough for keeping safe one who is
living a godly life, the fall from the better to the worse of
Judas, who, after being so long Christ's disciple, for a mean
gain sold his Master and got a halter for himself. Learn then,
brother, that it is not he who begins well who is perfect. It is
he who ends well who is approved in God's sight.
Basil of Caesarea (330-379 A.D.), Letter 42: 2
 John Cassian affirmed that those who lose their
salvation are blotting out of the book of life

Finally, when the Lord would for their speedy fall turn away His
merciful countenance from the people, whom He had chosen out of
all nations, the giver of the law interposes on their behalf and cries
out: I beseech Thee, O Lord, this people have sinned a great sin;
they have made for themselves gods of gold; and now if Thou
forgivest their sin, forgive it; but if not, blot me out of Thy book
which Thou hast written. To whom the Lord answered: If any man
hath sinned before Me, I will blot him out of My book. Ex.32:31-33. David
also, when complaining in prophetic spirit of Judas and the Lords
persecutors, says: Let them be blotted out of the book of the living;
and because they did not deserve to come to saving penitence
because of the guilt of their great sin, he subjoins: And let them not
be written among the righteous. Psa.69:28
The Conferences of John Cassian the Roman (360-435 A.D.), Part II. Chapter XXV.
 John Cassian also assured that Judas lost his
salvation and was blotted out from the book of life.
Finally in the case of Judas himself the meaning of the prophetic curse was
clearly fulfilled, for when his deadly sin was completed, he killed himself by
hanging, that he might not after his name was blotted out be converted and
repent and deserve to be once more written among the righteous in heaven. We
must therefore not doubt that at the time when he was chosen by Christ and
obtained a place in the Apostolate, the name of Judas was written in the book of
the living, and that he heard as well as the rest the words: Rejoice not because
the devils are subject unto you, but rejoice because your names are written in
heaven. Luke 10:20 But because he was corrupted by the plague of covetousness
and had his name struck out from that heavenly list, it is suitably said of him and
of men like him by the prophet: O Lord, let all those that forsake Thee be
confounded. Let them that depart from Thee be written in the earth, because
they have forsaken the Lord, the vein of living waters. And elsewhere: They
shall not be in the counsel of My people, nor shall they be written in the writing
of the house of Israel, neither shall they enter into the land of Israel.Jer.17:13, Ez.13:9
The Conferences of John Cassian. Part II. Chapter XXV.
 The early church used to believe that the Holy Spirit
could be taken away from Christians who remain in
sins.
Hear, then, says he, foolish man, how grief crushes
out the Holy Spirit, and on the other hand saves
Both actions grieve the Spirit: doubt, because it did
not accomplish its object; and anger grieves the
Spirit, because it did what was wicked. Both these
are grievous to the Holy Spirit doubt and anger.
Wherefore remove grief from you, and crush not the
Holy Spirit which dwells in you, lest he entreat
God against you, and he withdraw from you.
The Shepherd of Hermas (85-90 A.D.) (Book II), Command 10 chapter 2.
Psalm 51:11.
 Hermas the Pastor understood that the Spirit
can withdraw from Christians who remain in
anger.
Hear now, said he, how wicked is the action of anger, and in what
way it overthrows the servants of God by its action, and turns them
from righteousnessFor when all these spirits dwell in one vessel in
which the Holy Spirit also dwells, the vessel cannot contain them, but
overflows. The tender Spirit, then, not being accustomed to
dwell with the wicked spirit, nor with hardness, withdraws from
such a man, and seeks to dwell with meekness and peacefulness.
Then, when he withdraws from the man in whom he dwelt, the man is
emptied of the righteous Spirit; and being henceforward filled with
evil spirits, Matt.12:45 he is in a state of anarchy in every action, being
dragged hither and thither by the evil spirits, and there is a complete
darkness in his mind as to everything good. This, then, is what
happens to all the angry.
The Shepherd of Hermas (85-90 A.D.), Commandment fifth, Chapter 2
 Athanasius of Alexandria taught, the Holy Spirit can
depart from those Christians who dont repent as the
Spirit of God departed from Saul
We shall be in the Son and in the Father, and we shall be
accounted to have become one in Son and in Father,
because of that, that Spirit is in us, which is in the Word
which is in the Father. When then a man falls from the
Spirit for any wickedness, if he repent upon his fall, the
grace remains irrevocably to such as are willing; otherwise
[if he doesnt repent] he who has fallen is no longer in
God (because that Holy Spirit and Paraclete which is
in God has deserted him), but the sinner shall be in him
to whom he has subjected himself, as took place in Saul's
instance; for the Spirit of God departed from him and an
evil spirit was afflicting him.1Sam.16:14
Athanasius of Alexandria (296-373 A.D.), Discourse 3 Against the Arians,
Chapter 25:25
 Basil of Caesarea taught, a son of God has the Holy Spirit
but conditionally, and this Spirit may depart from those who
reject the grace which they have received, as King Saul did.

For he, who no longer "lives after the flesh," Rom.8:12 but, being "led by
the Spirit of God,"Rom.8:14 is called a Son of God, being "conformed to
the image of the Son of God," Rom.8:29 is described as spiritual And as
the art in him who has acquired it, so is the grace of the Spirit in the
recipient ever present, though not continuously in operation. For as
the art is potentially in the artist, but only in operation when he is
working in accordance with it, so also the Spirit is ever present with
those that are worthy Furthermore as in our bodies is health, or
heat, or, generally, their variable conditions, so, very frequently is the
Spirit in the soul; since He does not abide with those who, on
account of the instability of their will, easily reject the grace
which they have received. An instance of this is seen in Saul, 1Sam.16:14

Basil of Caesarea (330-379 A.D.), De Spiritu Sancto, Chapter 26: 61

 Hebrews 6:4 For it is impossible for those who were once enlightened
[10:32], and have tasted the heavenly gift [Rom.6:23, Eph.2:8], and have
become partakers of the Holy Spirit [3:1,14], 5 and have tasted the good word
of God and the powers of the age to come, 6 if they fall away, to renew them
again to repentance, since they crucify again for themselves the Son of God, and
put Him to an open shame. (NKJ)
And he said to me, Do you see this shepherd? I see him, sir, I
said. This, he answered, is the angel of luxury and deceit: he
wears out the souls of the servants of God, and perverts them
from the truth, deceiving them with wicked desires, through
which they will perish Listen, he said. The sheep which you
saw merry and leaping about, are those which have torn
themselves away from God for ever, and have delivered
themselves over to luxuries and deceits [of this world. Among
them there is no return to life through repentance, because
they have added to their other sins, and blasphemed the name
of the Lord. Such men therefore, are appointed unto death.
The Shepherd of Hermas, Similitude 6, chapter 2.
Hebrews 6:4-6
Hebrews 6:4 For it is impossible for those who were once
enlightened, and have tasted the heavenly gift, and have
become partakers of the Holy Spirit, 5 and have tasted the
good word of God and the powers of the age to come, 6 if
they fall away, to renew them again to repentance,
since they crucify again for themselves the Son of God, and
put Him to an open shame. NKJ
we could never say on that account that the
teaching of the Spirit is superior to the teaching of
the Son, but only that the Son condescends to the
imperfect [sinners], while the Spirit is the seal of the
perfected [saved ones]; even so it is not on account
of the superiority of the Spirit over the Son that the
blasphemy against the Spirit is a sin excluding
impunity and pardon, but because for the imperfect
[sinner] there is pardon, while for those who have
tasted the heavenly gift, and been made perfect,
there remains no plea or prayer for pardon.
Theognostus of Alexandria (210-270 A.D.) 3
 By using Hebrews 10:26-27 Basil of
Caesarea affirmed that those Christians who
sin again and again prepare for themselves a
judgment worse than the unbelievers
The Christian ought not to grudge another's
reputation, nor rejoice over any man's faults; 1Cor.13:6 he
ought in Christ's love to grieve and be afflicted at his
brother's faults, and rejoice over his brother's good
deeds, 1Cor.12:26 He who says that he has repented of a
sin ought not only to be pricked with compunction for
his sin, but also to bring forth fruits worthy of
repentance. Luke 3:8 He who has been corrected in first
faults, and received pardon, if he sins again prepares
for himself a judgment of wrath worse than the
former [sinners].He.10:26-27.
Basil of Caesarea, Letter 22:3
 John Chrysostom by using He.10:29
demonstrated that a Christian who sins
willfully is worse and will be punish worse
than any one possessed by a demon.
Shall I say something more fearful. It is not so grievous a
thing for the energumens (possessed by a demon) to be
within, as for such as these, whom Paul affirms to trample
Christ under foot, and to account the blood of the
covenant unclean, and to do despite to the grace of the
Spirit. For he that hath fallen into sin and draws nigh, is
worse than one possessed with a devil. For they, because
they are possessed are not punished, but those, when
they draw nigh unworthily, are delivered over to
undying punishment. Let us not therefore drive away
these only, but all without exception, whomsoever we may
see coming unworthily.
John Chrysostom, Homilies on Matthew, Homily 82:6
 Athanasius of Alexandria (296-373 A.D.) used
He.10:29 to say that some Christians are sanctified
by Jesus blood but by their continual negligence
they abandon their spiritual life as Judas did.
Now he who has been counted worthy of the heavenly
calling, and by this calling has been sanctified, if he
grow negligent in it, although washed becomes defiled:
counting the blood of the covenant by which he was
sanctified a profane thing, and despising the Spirit of
grace,' he hears the words, Friend, how camest thou in
hither, not having wedding garments?' For the banquet of
the saints is spotless and pure; for many are called, but few
chosen13 .' Judas to wit, though he came to the supper,
because he despised it went out from the presence of the
Lord, and having abandoned his Life, hanged himself.
Athanasius B.--The Festal Letters, and Their Index, Or Chronicon
Athanasianum.9
 Cyprian of Carthage used Matthew 8:11 to
say that we the sons of God can fall away
from the heavenly kingdom as the Jews did.
there is need of continual prayer and supplication, that we
fall not away from the heavenly kingdom, as the Jews, to
whom this promise had first been given, fell away; even as
the Lord sets forth and proves: Many, says He, shall come
from the east and from the west, and shall recline with
Abraham, and Isaac, and Jacob in the kingdom of heaven.
But the children of the kingdom shall be cast out into outer
darkness: there shall be weeping and gnashing of teeth.
Matthew 8:11 He shows that the Jews were previously
children of the kingdom, so long as they continued also to
be children of God; but after the name of Father ceased to
be recognized among them, the kingdom also ceased.
Cyprian of Carthage, AD 250 Treatise 4:13
John Chrysostom used Matthew 8:11 to affirm that
some of the children of the kingdom who were
envious and were within Gods kingdom will be cast
out and lose everything they had.
you see, whoremongers and publicans were
able to enter into the kingdom, but the
envious, being within it, went out: For the
children of the kingdom, it is said, shall be
cast out. Matt.8:12 And the former, once freed
from their present wickedness, attained to
things which they never looked for, while
these latter lost even the good things which
they had.
John Chrysostom, Homily 40 on Matthew, 3
 Matthew 12:45 Then he goes and takes with him seven other spirits
more wicked than himself, and they enter and dwell there; and the last
state of that man is worse than the first. So shall it also be with this
wicked generation. NKJ
Hermas affirmed the Holy Spirit departs from a Christian who
has a spirit of anger.
Hear now, said he, how wicked is the action of anger, and in
what way it overthrows the servants of God by its action, and
turns them from righteousnessFor when all these spirits
dwell in one vessel in which the Holy Spirit also dwells, the vessel
cannot contain them, but overflows. The tender Spirit, then, not
being accustomed to dwell with the wicked spirit, nor with
hardness, withdraws from such a man, and seeks to dwell with
meekness and peacefulness. Then, when he withdraws from the
man in whom he dwelt, the man is emptied of the righteous Spirit;
and being henceforward filled with evil spirits, Matt.12:45 he is in a
state of anarchy in every action, being dragged hither and thither
by the evil spirits, and there is a complete darkness in his mind as
to everything good. This, then, is what happens to all the angry.
The Shepherd of Hermas, Commandment fifth, Chapter 2
Athanasius of Alexandria (296-373 A.D.) used also Matthew 12:45
to say that Christians who despise Gods grace given to him,
it departs from him and demons come to dwell in him.

Now, my beloved, our will ought to keep pace with the grace of God,
and not fall short; lest while our will remains idle, the grace given us
should begin to depart, and the enemy finding us empty and naked,
should enter [into us], as was the case with him spoken of in the
Gospel, from whom the devil went out; for having gone through dry
places, he took seven other spirits more wicked than himself; and
returning and finding the house empty, he dwelt there, and the last
state of that man was worse than the first.' For the departure from
virtue gives place for the entrance of the unclean spiritFor when a
man despises the grace given him; and forth with falls into the
cares of the world, he delivers himself over to his lusts; and thus in the
time of persecution he is offended, and becomes altogether unfruitful.
Athanasius, Letter 3: 3
 Justin Martyr (100-165 A.D.) made allusion to Galatians 5:4 You have
become estranged from Christ, you who attempt to be justified by law;
you have fallen from grace. (NKJ) to say that some Christians who
return to the law and deny Christ will not be saved.
Trypho: But if some one, knowing that this is so, after
he recognizes that this man is Christ, and has believed in
and obeys Him, wishes, however, to observe these
[institutions], will he be saved?
Justin: In my opinion, Trypho, such an one will be
savedI believe that even those, who have been
persuaded by them to observe the legal dispensation
[Mosaic Law] along with their confession of God in
Christ, shall probably be saved. And I hold, further, that
such as have confessed and known this man to be Christ,
yet who have gone back from some cause to the
legal dispensation, and have denied that this man is
Christ, and have repented not before death, shall by no
means be saved.
Justin Martyr Dialogue with Trypho, a Jew. 47
 Hermas said that God has a limit for repentance as Rev.2:21
And I gave her time to repent of her sexual immorality, and she
did not repent. 22 Indeed I will cast her into a sickbed, and
those who commit adultery with her into great tribulation,
unless they repent of their[g] deeds. 23 I will kill her children
with death,
forgiveness will be granted to all the
saints who have sinned even to the
present day, if they repent with all their
heart, and drive all doubts from their
minds. For the Lord has sworn by His
glory, in regard to His elect, that if any
one of them sin after a certain day
which has been fixed, he shall not be
saved. For the repentance of the
righteous has limits.
The Shepherd of Hermas Book I, Vision 2, Chapter 2
 The grace could be removed from
Christians.
Assign yourself as a follower to
Him whose son you are. If you
seek to live, being a believing
man, as do the Gentiles, the joys
of the world remove you from
the grace of Christ.
Commodianus (AD. 240), On Christian
Discipline LVII
 The grace could be removed from
Christians.
Faith itself and the saving birth do not make alive
by merely being received. Rather, they must be
preserved. It is not the actual attainment, but the
perfecting, that keeps a man for God. The Lord
taught this in His instruction when He said, Look!
You have been made whole. Sin no more, lest a
worse thing come upon you. Solomon, Saul, and
many others were able to keep the grace given to
them so long as they walked in the Lords ways.
However, when the discipline of the Lord was
forsaken by them, grace also forsook them.
Cyprian of Carthage, AD 250 Epistle 6:2.
 Sons of God could cease to be
His sons.
With respect to obedience and doctrine we are not all the sons of God:
those only are so who believe in Him (John 1:12) and do His will
(Matt.12:50). And those who do not believe, and do not obey His will, are
sons and angels of the devil, because they do the works of the devil (John
8:41) For as, among men, those sons who disobey their fathers, being
disinherited, are still their sons in the course of nature, but by law are
disinherited, for they do not become the heirs of their natural parents; so in
the same way is it with Godthose who do not obey Him being
disinherited by Him, have ceased to be His sons. Wherefore they cannot
receive His inheritance all created by the one and the same God. When,
however, they believe and are subject to God, and go on and keep His
doctrine, they are the sons of God; but when they have apostatized and
fallen into transgression, they are ascribed to their chief, the devil to
him who first became the cause of apostasy to himself, and afterwards to
others.
Irenaeus (130-202 A.D.) Against Heresies, Book IV, Chapter 41:2-3.
 They also preached that there was opportunity
for repentance while they were alive.

For he found" (he says) "no place of repentance," he found not repentance; or
that he sinned beyond repentance. There are then sins beyond repentance. His
meaning is, Let us not fall by an incurable fall. So long as it is a matter of
lameness, it is easy to become upright: but if we turn out of the way, what will
be left? For it is to those who have not yet fallen that he thus discourses,
striking them with terror, and says that it is not possible for him who is fallen
to obtain consolation; but to those who have fallen, that they may not fall into
despair, he says the contrary, speaking thus, "My little children, of whom I
travail in birth again, until Christ he formed in you." ( Gal. iv. 19 .) And again,
"Whosoever of you are justified by the Law, are fallen from Grace." ( Gal. v. 4 .)
Lo! he testifies that they had fallen away. For he that standeth, hearing that it
is not possible to obtain pardon after having fallen, will be more zealous, and
more cautious about his standing: if however thou use the same violence
towards one also who is fallen, he will never rise again.
John Chrysostom on the epistle of Hebrews 12:17.
 Theodore was a man who formerly belonged to the
believers, and such as were well pleasing to God, but
afterwards has become [wicked] GOD INVITED him TO
REPENTANCE, AND GRANTED HIM SEVERAL
OPPORTUNITIES OF CONVERSION
this man is not one of those who were unbelievers from the beginning,
but formerly belonged to the believers, and such as were well pleasing to
God, but afterwards has become a fornicator, adulterer, effeminate, a
thief, a drunkard, a sodomite, a reviler, and everything else of this kind
For who, I ask, became more depraved than the king of the Babylonians,
who after having received such great experience of God's power as to
make obeisance to His prophetwas again carried away to his former
pride, and cast bound into the furnace those who did not honour himself
before God. Nevertheless this man who was so cruel and impious, and
rather a beast than a human being, GOD INVITED TO REPENTANCE,
AND GRANTED HIM SEVERAL OPPORTUNITIES OF CONVERSION,
first of all the miracle which took place in the furnace, and after that the
vision which the king saw but which Daniel interpreted, a vision
sufficient to bend even a heart of stone
John Chrysostom, Two Exhortations to Theodore After His Fall, Letter
1:4-5.
John Chrysostom said that after falling away
from grace and come to an extreme
perversion it is possible for Christ to be
formed again in us, if we repent.
Have ye suffered so many things in vain if it be indeed in
vain.Gal.3:4 Nevertheless after making so great an advance
they committed sin sufficient to estrange them from Christ
concerning which he declares saying: "Behold, I Paul tell
you, that if ye be circumcised, Christ will profit you nothing:"
and again "ye who would be justified by the law are fallen
away from grace: Gal.5:2,4 and yet even after so great a lapse
he welcomes them saying "my little children of whom I am in
travail again until Christ be formed in you Gal.4:19 showing
that after extreme perversion it is possible for Christ to be
formed again in us: for He doth not desire the death of a
sinner, but rather that he should be convened and live.
John Chrysostom, Two Exhortations to Theodore After His Fall, Letter 1: 8
 While we are alive, Christians who have
fallen from Gods grace have opportunity for
salvation again, just after death, there is not
opportunity. (Sin of death)
Let us then turn to Him, my beloved friend, and execute the will of God. For
He created us and brought us into being not that He might cast us into Hell
and deliver us to the fire; for this was made not for us, but for the devil and
his angels. Matthew 25:34 but the kingdom has been prepared for us before
the foundation of the world Let us not then make ourselves unworthy of
entrance into the bride-chamber: for as long as we are in this world, even
if we commit countless sins it is possible to wash them all away by
manifesting repentance for our offenses: but when once we have
departed to the other world, even if we display the most earnest repentance
it will be of no avail, not even if we gnash our teeth, beat our breasts, and
utter innumerable calls for succour, no one with the tip of his finger will apply
a drop to our burning bodies, but we shall only hear those words Between us
and you a great gulf has been fixed. Luke 16:26 For only when we are in
Hades should we abandon the hope derived from repentance:
John Chrysostom, Two Exhortations to Theodore After His Fall, Letter 1:9
 There was hope of recovering the salvation but
if it is neglected that soul will perish in hades

For the soul, when once it has abandoned its own salvation, will no
longer perceive that it is plunging downwards, choosing to do and say
everything which is adverse to its own salvationTherefore I entreat you,
before you are deeply steeped in this drunkenness, recover your senses and
rouse yourself up, and shake off this Satanic fitBut if this seems to you a
difficult thing, that you should be willing to enter on the path which leads to
better things, simply enter upon it, and lay hold on eternal life. Yea, I beseech
and implore you by your former reputation, by that confidence which once was
yours, let us see you once again standing on the pinnacle of virtue, and in the
same condition of perseverance as beforeDo not neglect such an
opportunity of gain, nor drag our souls down into Hades with sorrow
but if you are willing to come to your senses, and see clearly, and to join the
angelic host, you will release us from this sorrow, and will take away the
greater part of sins. For that it is possible for those who have come back again
after repentance to shine with much lustre, and oftentimes more than those
who have never fallen at all.
John Chrysostom, Two Exhortations to Theodore After His Fall, Letter 1:16.
Unconditional
Salvation
Of the Gnostics, one sect taught the doctrine of once saved, always
saved. Irenaeus who lived (130-202 A.D.) wrote a book titled,
Against Heresies to talk about the Gnostic heresies of Valentin
and his predecessors ranging from Simon Magus, in which he
called attention to this particular fact.
But as to themselves, they hold that they shall be entirely and
undoubtedly saved, not by means of conduct, but because they are
spiritual by nature. For, just as it is impossible that material substance
should partake of salvation (since, indeed, they maintain that it is incapable of
receiving it), so again it is impossible that spiritual substance (by which
they mean themselves) should ever come under the power of
corruption, whatever the sort of actions in which they indulged. For even as
gold, when submersed in filth, loses not on that account its beauty, but retains
its own native qualities, the filth having no power to injure the gold, so they
affirm that they cannot in any measure suffer hurt, or lose their
spiritual substance, whatever the material actions in which they may be
involved They highly exalt themselves, and claim to be perfect, and
the elect seed. For they declare that we simply receive grace for use,
wherefore also it will again be taken away from us; but that they
themselves have grace as their own special possession, which has
descended from above by means of an unspeakable and indescribable
conjunction; and on this account more will be given them.
Irenaeus (130-202 A.D.) Against Heresies, Book I Chapter 6:2,4.
 Similarities between what the Gnostics
taught and what Calvinists teach, according
to Irenaeus in Against Heresies
Gnosticism of Valentinus
1. they hold that they shall be entirely and undoubtedly
saved, not by means of conduct, but because they are
spiritual by nature.
2. it is impossible that spiritual substance (by which they
mean themselves) should ever come under the power of
corruptionthey cannot in any measure suffer hurt, or
lose their spiritual substance.
3. they highly exalt themselves, and claim to be perfect,
and the elect seed.
4. they declare that we [Christians] simply receive grace
for use, wherefore also it will again be taken away from
us
5. they themselves have grace as their own special
possession
Calvinism
1. they hold that [the elected ones] shall be entirely and
undoubtedly saved, not by means of conduct [faith],
but because they are [chosen]
2. It is impossible that [this born again] should ever
come under the power of corruption they cannot in
any measure lose their spiritual substance [new
birth].
3. they highly exalt themselves, and claim to be perfect,
and the elect seed.
4. [Calvinists declare]Arminians and Pelagians simply
receive grace for use, wherefore also it will again be
taken away from them.
5. The elect themselves have grace as their own special
possession and it is irresistible.
 These Gnostics mingled their philosophy with Pauline doctrine to create their
own Christian-gnostic system, where were proud by saying that salvation
belongs to a group of chosen people who were of spiritual nature given by the
gnosis (knowledge) by Gods mercy and they will never lose their salvation. On
the other hand, damnation belonged to the ones of earthly nature destined to be
hardened by God as Pharaoh. Origen exposes that eternal security or the once
saved, always saved teaching, really comes from the Gnostics
Let us begin, then, with what is said about Pharaoh that he
was hardened by God, that he might not send away the people;
along with which will be examined also the statement of the
apostle, Therefore has He mercy on whom He will have mercy,
and whom He will He hardens. And certain of those who hold
different opinions misuse these passages, themselves also
almost destroying free-will by introducing ruined natures
incapable of salvation, and others saved which it is
impossible can be lost; and Pharaoh, they say, as being of a
ruined nature, is therefore hardened by God, who has mercy
upon the spiritual, but hardens the earthly.
Origen, De Principiis (225 d.C), Book 3, Ch. 1.8
 Augustine affirmed in his book The Gift of Perseverance written in 429-430 A.D. the once saved,
always saved teaching. Critics of Augustine, have since declared that the fact he was an ex-
Gnostic, proves that his once saved, always saved belief came from Gnosticism. And, if we take
the quote from Origen and Ireneus seriously, that seems to be the case. All of the Puritans take
their theology from Calvin:and all Reformed Christians, Baptists, and Presbyterians with the
Westminster Confession of Faith, etc., take their theology from Calvin, hence once saved, always
saved, the Gnostic belief, was mediated to modern Calvinists through Augustine, Calvin, and the
Puritans! The Roman Catholic Bishop Agustin of Hippo affirmed that the ones who endure till the
end who are the ones who God gave the gift of perseverance of the saints to be saved always saved.

when that gift of God is granted to

them [saints]which is sufficiently
plainly shown to be God's gift, since it is
asked of Himthat gift of God, then,
being granted to them that they may not
be led into temptation, none of the
saints fails to keep his perseverance in
holiness even to the end.
On the Predestination of the Saints
(Book II) On the Gift of Perseverance 9.
This grace He placed in Him in whom we have
obtained a lot, being predestinated according to the
purpose of Him who works all things. Ephesians 1:11
And thus as He works that we come to Him, so He
works that we do not depart... This, therefore, is
God's hand, not ours, that we depart not from God.
That, I say, is His hand who said, I will put my fear in
their hearts, that they depart not from me. Jeremiah
32:40
On the Predestination of the Saints (Book II) On the
Gift of Perseverance 14.
 Augustine believed it was possible to
experience the justifying grace of God and
yet not persevere to the end, this the
difference between Agustin belief and
Calvins
This gift of God, therefore, may
be obtained by prayer, but when it
has been given, it cannot be lost
by contumacy. For when any one
has persevered unto the end, he
neither can lose this gift, nor
others which he could lose before
the end.
On the Predestination of the Saints (Book II)
On the Gift of Perseverance 10
 This gift of perseverance of the saints is given just
to the elect, and thats why they received the Gift of
perseverance, while the other Christians who dont
endure were not chosen by God and because of
that, God will not give them the gift of the
But of two pious men, why to the one shouldperseverance.
be given perseverance unto the end, and to
the other it should not be given, God's judgments are even more unsearchable. Yet to
believers it ought to be a most certain fact that the former is of the predestinated, the
latter is not. For if they had been of us, says one of the predestinated, who had drunk this
secret from the breast of the Lord, certainly they would have continued with us. 1 John
2:19 What, I ask, is the meaning of, They were not of us; for if they had been of us, they
would certainly have continued with us? Were not both created by GodLastly, had not
both been called, and followed Him that called them? And had not both become, from
wicked men, justified men, and both been renewed by the laver of regeneration?... they
were not of us, for if they had been of us, they certainly would have continued with us.
What then is this distinction? God's books lie open, let us not turn away our view; the
divine Scripture cries aloudThey were not of them, because they had not been called
according to the purpose; they had not been chosen in Christ before the foundation of the
world; they had not gained a lot in Him; they had not been predestinated according to His
purpose who works all things. For if they had been this, they would have been of them,
and without doubt they would have continued with them.
On the Predestination of the Saints (Book II) On the Gift of Perseverance 21
Martin Luther (d. 1546), on the other hand, although he
was influenced by Augustine, maintained the traditional
position held by the early church fathers and the
Catholic Church:
We must continuously seek after Him; indeed, we
must seek Him evermore, as the Psalmist says in
Psalm 105:4: Seek the Lordseek His face
evermore. Those who do not make progress in
seeking after God, are bound to RETROGRESS;
indeed, those who do not seek, WILL LOSE THAT
WHICH THEY ALREADY HAVE OBTAINED. We
must never stand still in seeking after God.
Martin Luther, Commentary on Romans 3:11 in Commentary on Romans.
Translated by J. Theodore Mueller (Grand Rapids, MI: Kregel Publications,
1976), p. 71.
And this is the only reason why some persevere to the
end, and others, after beginning their course, fall away.
Perseverance is the gift of God, which he does not lavish
promiscuously on all, but imparts to whom he pleases. If
it is asked how the difference ariseswhy some steadily
persevere, and others prove deficient in steadfastness,
we can give no other reason than that the Lord, by his
mighty power, strengthens and sustains the former, so
that they perish not, while he does not furnish the same
assistance to the latter, but leaves them to be
monuments of instability.
John Calvin Institutes Of The Christian Religion, book 2. Chapter
5:3.
Another confirmation tending to establish our confidence is,
that our election is connected with our calling. For those
whom Christ enlightens with the knowledge of his name, and
admits into the bosom of his Church, he is said to take under
his guardianship and protection. All whom he thus receives
are said to be committed and entrusted to him by the Father,
that they may be kept unto life eternalit cannot be doubted,
that since Christ prays for all the elect, he asks the same
thing for them as he asked for Peterviz. that their faith fail
not (Luke 22:32). Hence we infer, that there is no danger of
their falling away, since the Son of God, who asks that their
piety may prove constant, never meets with a refusal.
John Calvin Institutes Of The Christian Religion, book 3.
Chapter 24:6
 Calvin denies, as do all Calvinists, the solemn truth
that sin brings death and separation
from God to the believer. He says:

. . . the sins of believers are venial [not

causing death of the soul], not because
they are not deserving of death, but
because, through the mercy of God, there
is no condemnation to them which are in
Christ Jesus because they are not imputed
to them, but obliterated by a pardon.
John Calvin Institutes Of The Christian Religion, book 3.
Chapter 4:28
Romans 6:15-16, 23 James 1:14-15.
 John Wesley (d. 1791), agreeing with Luther, was more
emphatic about warning that a saved Christian can lose his
salvation. Thomas Oden, the Wesleyan scholar, summarizes
the Biblical basis for the possibility of losing salvation
(apostasy), from John Wesleys Predestination Calmly
Considered:
Those who, having once truly believed and been endued with the faith that
produces a good conscience, may later fall (Ezek. 18:24; 1 Tim. 1:18, 19).
Those once grafted into the good olive tree may later be broken off through
willful unbelief (Rom. 11:16-22). Branches that abide not are cast forth and
burned (John 15:6). Those having once known Christ can again become
entangled in the world (2 Peter 2:20). Those who have been made partakers of
the Holy Spirit and have produced fruits of the Spirit may nevertheless fall
from grace back into former pollutions (Heb. 6:4-6; 10:29). Even those most
actively receiving sanctifying grace may yet fall (Heb. 10:26-29). We share
finally in Christ only if we hold to our first confidence (Heb. 3:14). We are
instructed to take care that we do not lose what we have (2 John 8), to hold
fast so that no one seizes the crown (Rev. 3:11). Grace is almighty but not
irresistible.
Thomas Oden, John Wesleys Scriptural Christianity (Grand Rapids, MI: Zondervan,
1994), pp. 269-270.
To start off this post, let me quote the words of Wayne Grudem regarding the Book of Hebrews:

In Hebrews 3-4, the author frequently compares his readers to the people of Israel wandering in the
wilderness. As he does in chapter 6, he warns his readers in chapters 3-4 not to fall away. But in
chapters 3-4 he gives more explicit statements about the initial spiritual state of those who eventually
fell away. The parallels are instructive, for they show that the author believed that the people who fell
away in the wilderness had several blessings similar to the enlightening, tasting, and partaking in 6:4-
6, BUT NEVER WERE SAVED(Wayne Grudem, Perseverance of the Saints: A Case Study from the
Warning Passages in Hebrews, from Still Sovereign: Contemporary Perspectives on Election,
Foreknowledge, and Grace by editors Thomas R. Schreiner and Bruce A. Ware. Grand Rapids: Baker
Books, 2000, page 160).

On the following page, Grudem tells us his central problem with the loss of salvation view:

...the author TELLS US IN EXPLICIT LANGUAGE that the Israelites who fell away WERE NEVER
SAVED IN THE FIRST PLACE...in chapters 3-4 [Hebrews] ONLY TWO KINDS OF PEOPLE are in his
mind: those who do not believe and fall away, and those who believe and persevere. HE
CONTEMPLATES NO THIRD CATEGORY (PEOPLE WHO FIRST BELIEVE AND LATER FALL AWAY),
either here or in 6:4-6(Grudem, Perseverance of the Saints from Still Sovereign, page 161).

Grudem argues that the Israelites themselves were never saved; but doesnt Grudems assessment
contradict Judes words that the Lord, HAVING SAVED the people out of the land of Egypt, afterward
destroyed those who did not believe (Jude 5)? Doesnt the language itself from the Exodus account
indicate more than a physical salvation (Exodus 15)? Look at the words of the Israelites after the
drowning of Pharaoh and his army in the Red Sea: He[the Lord] has become MY SALVATION (Ex.
15:2); You in Your mercy have led forth THE PEOPLE WHOM YOU HAVE REDEEMED (Ex. 15:12-13);
the people...whom You have PURCHASED (v.16). Is not the language of salvation and
redemption evidence that the Jews were saved when they crossed the Red Sea onto dry land?