CONDITIONAL TIME SALVATION IS THE TRUTH? 1/2

ELDER R.H. BOAZ

INTRODUCTION

In presenting myself before the public in the form of this little book, I have nothing to expect from the worldly-wise but ridicule and contempt. But I am not seeking to please men, but regardless of what men may think or say; I have given in a condensed way what I conscientiously believe to be the teachings of God, as written in His Holy Word, concerning the care of His people here in time. I trust that God in His great mercy to me - a poor sinner - has made me know that there is no confidence to be put in the flesh, seeing the great effort of the modern worldly-wise to lead and cause the children of God to trust in man, or to make flesh their arm. I have felt constrained to go among them with this little book, trusting that God has sent me. In writing I have studied brevity, and have condensed my arguments in every way that I could, merely indicating the arguments that would follow. This I had to do or this little pamphlet would have been a large volume. I hope, dear reader, that God will give you to carefully consider the arguments thus presented.

I would be sorry indeed to know, or to think that I had misrepresented any man's teachings, or beliefs. It is not in my heart to harm anyone, but I would under God's grace be of help to my fellows. For want of space I have not attempted to answer all the objections that I know will be raised against my arguments, but as intimated already, I have nothing to expect from the mere critic, for well do I know that every principle of depraved human nature is arrayed against the doctrine herein advocated. But to God's humble poor I appeal, praying that God will guide you while you search these pages, which I humbly hope He has impressed me to write to you, and that He will go with this little book among His distressed children and bring them back from their wanderings, if it is His will - that they may serve Him, the only true God, and rely upon Him as their only Saviour.

R. H. Boaz

A Poor Sinner

CONDITIONAL TIME SALVATION PART I

In the Holy Scriptures, we find many texts, that, taken by themselves would seem to indicate that man was offered blessings, yea, even eternal life, on conditions to be performed by them, and that these conditions must be complied with, freely of the volition of their own will, because, "There is a way that seemeth right unto a man; but the end thereof are the ways of death." (Proverbs 14:12) Men have ever looked upon those Scriptures believing that they, must stand or fall, be saved or lost, on their own merits or demerits; and upon this seeming right way have been built all the various conditional systems of salvation that have, or does now, exist among men; whether the conditions are supposed to be performed by men before or after regeneration. The Church of God has, in all ages, had to contend with this self-righteous spirit, which is the spirit of anti-Christ, which supposes that God is desirous to bestow the rich blessings of His grace upon the sons and daughters of Adam, but that He cannot, or will not, unless they first become obedient to the supposed terms.

Of late years this belief has developed among Primitive Baptists to an alarming extent, that is, that salvation of God's children after regeneration, during this life, depends on their obedience to God's commands. And that their obedience wholly depends upon the volition of the will of the children of God. The advocates of this theory assert that God in regeneration gave His children power to do all of His commands, and promised to bless them, both with temporal and spiritual blessings if they would obey Him, and that these blessings are offered to them through the Gospel. Those that advocate this belief are careful to assert that eternal salvation is entirely of the Lord, but there is a time salvation that is produced, or procured, by our works. Now, I must say that I have not so learned of Christ. The term "Time Salvation" does not occur in the Bible, and why any lover of the truth should so forget himself, as to make a hobby of terms that are not once used by our Heavenly Father in "the record He hath given us of His Son," I cannot tell. The term "Eternal Salvation" occurs once in the Scriptures, and, the way the "Time Salvationists" reason out their theory, it would prove that this eternal salvation was conditioned on obedience, for it reads, "He became the author of eternal salvation unto all them that obey Him." (Hebrews 5:9) This only appears, however, by leaving out the first clause of the text which reads, "And being made perfect, He became the author of eternal salvation," etc.

In Matthew 19:16, it is said that: "One came and said unto Him, Good Master, what good thing shall I do that I may have eternal life?" In verse 17, Jesus answered him, saying, "If thou wilt enter into life keep the commandments." Shall we conclude that Jesus offered this man life if he would keep the commandments, or should we not receive it as a solemn reproof for his vain presumption (and ours), presuming to do something good to entitle one to eternal life? "There is none good but One, that is God." (Matthew 19:17) Then how presumptious and vain for any mortal to suppose they can do something "good" and thus merit God's favors. "A corrupt tree cannot bring forth good fruit." (Matthew 7:18) Then if there is "none good but one," and that is God, He must be the only source of all good. This conditional "Time Salvation" idea as believed and preached by some claiming to be Primitive Baptists, suppose that in regeneration we became the source of good; that we are, by regeneration, made and thus constituted the "good tree" and that we, the good tree, can bring forth good fruit at our own option; but can we not see the absurdity of such a position? A good tree can no more bear corrupt fruit, than a corrupt tree can bear good fruit; the sweet apple tree can no more bear crab apples than the crab tree can bear sweet apples. We know this literally from our own observation, and Jesus teaches it spiritually. In Matthew 7:18, "A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit." It seems to me that if we are the good tree (as some think) that we could do nothing but good. I cannot believe that we are the good tree here spoken of, but that it is "Christ in us the hope of glory." (Colossians 1:27) He is the source of all good works. "Every tree that bringeth not forth good fruit, is hewn down and cast into the fire." (Matthew 7:19) Hence, when these trees that bringeth not forth good fruit, sprout up from our old nature (which is self will, self power, self wisdom, self- righteousness and such like), they are hewn down and cast into the fire. Here it seems to me the poor child might learn much. The pruning knife of the husbandman has been applied often in their experience, in cutting off these natural sprouts, which have so disturbed their peace. It is supposed by some that in regeneration we are partakers of the divine nature, and that we at our own option can exercise this nature, to the performing that which is good. But the illustration just given shows the reverse. The tree doesn't exercise its nature, but the nature exercises the tree and shows of what nature it is. Fruit-bearing before or after regeneration doesn't make the tree either good or bad, but only proves what the tree is. Human nature is prone to think that the cause of us doing good - and this conditional teaching cultivates this - lieth in us, and if we will exercise it, that we will receive in return as much, or perhaps more, than we invested. Jesus, in Luke 6:34, says, "if ye lend to them of whom ye hope to receive, what thank have ye; for sinners also lend to sinners to receive as much again." Now if this Time Salvation idea was true, our service to God would be no better than that of sinners. We, like they, would only pretend to serve God, when in fact, we would only serve our own selfish ends. But, says Jesus, in verse 35: "But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great." Now I cannot see how we can do these things in order to the reward and not hope for the reward; and if the reward is the incentive, I can see no difference in our works and that of sinners. In verse 38 of this chapter, Jesus says, "Give and it shall be given unto you in good measure," etc., but if you do this, while hoping for anything in return, you will have failed to obey the command. I would ask, Who can give in order that it may be given to them again, and at the same time not desire that it should be so?

These things to my mind, serve as a solemn reproof to us for our selfishness, and also teaches our helplessness and dependence upon Christ as our only Deliverer, to deliver us from this self-service. In Luke 90:25, we are told that a lawyer tempted Jesus, saying, "Master what shall I do to inherit eternal life?" In verse 26, Jesus said unto him, "what is written in the law? How readeth thou?" And he answering said, "Thou shalt love the Lord thy God with all thy heart, etc." In verse 28, Jesus said unto him, "Thou hast answered right, this do and thou shalt live." Now must we believe that Jesus intended to convey the idea that this man had the power to do these things; and that He offered him eternal life on conditions of his doing them? No, but it is a reproof to this man's presumption as is shown in the record which Matthew gave of this in chapter 19:22. If men can do all things that are commanded, and are rewarded for their doing them, it seems clear that this man could have obtained eternal life by his works, and Paul was wrong when he said in Ephesians 2:19 "Not of works lest any man should boast." And when he told Timothy that God had "saved us and called us, not according to our works, but according to His own purpose and grace which was given us in Christ Jesus before the world began." (II Timothy 1:9) In Luke 12:8-9, Jesus says, "Also I say unto you, whosoever shall confess me before men, him shall the Son of Man also confess before the angels of God." "But he that denieth Me before men shall be denied before the angels of God." Our Time Salvationists, tells us that this "confession" is left entirely with us - that we can confess Him at our option; that it all depends upon the volition of our will. It seems to me that Peter once had this view of it also when he said, "I will lay down my life for Thy sake." (John 13:37) But Jesus answered him in verse 38, "Verily, verily, I say unto thee, the cock shall not crow, till thou hast denied me thrice." And in Luke 22:32, "And when thou art converted, strengthen thy brethren." Peter at this time doubtless believed, as some are now teaching, that he had the ability to keep himself, and he felt determined to exercise this power, let others do as they may; "I can, and will lay down my life for Him; I will never deny Him." Thus his proud nature boasted of his power, as any other poor fallible mortal will do when nature asserts itself. But when he was converted he was cured of all this vain boasting. In his writings to his brethren after this he is very careful to guard against this boasting, and praises "the God and Father of our Lord Jesus Christ, which according to His abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead," telling them that he and they "are kept by the power of God through faith unto salvation ready to be revealed in the last time." (I Peter 1:3-5) Again, it seems to me that if we receive ability in regeneration (as some say) to do all things commanded, then Jesus would not have converted Peter from the belief of it, and that had not Peter been converted, he would have remained a conditionalist and never said that God's children are kept by the power of God.

It is wrong and very sinful for God's children to deny Christ. We should confess Him in every thing; in our prosperity, and in our adversity, in our rejoicing; and in our sorrows, as our beginning and ending, as being Head over all things to the church, etc. But who, but a proud Pharisee would dare to assert that we can do this at our own option? Every doubt, every fear, that so distresses us, is a denial of Jesus. Who can avoid them? These "Time Salvationists" say we can by confessing Jesus before men. But Solomon says, "The preparations of the heart in man, and the answer of the tongue, is from the Lord." (Proverbs 16:1) This Time Salvation idea says, that the Lord prepares the heart in regeneration, but the answer of the tongue is our work, and this work depends upon us, so that we can give expression of this work at our option. The Apostle said in I Corinthians 12:3, "Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed, and no man can say that Jesus is Lord but by the Holy Ghost." Then how vain and sinful it must be for those to be saying we can, when Jesus has forbidden such boasting. In Luke 12:11-12, "Take ye no thought how or what thing ye shall answer, or what ye shall say, for the Holy Ghost shall teach you in the same hour what ye ought to say." And, "For it is not ye that speak, but the Spirit of your Father which speaketh in you." (Matthew 10:20) If all this be true, which it is, the "confession before men" is not a voluntary act of the creature, but is the work of the Spirit of God, wrought in them, which when at work never fails - for God "shall not fail." "Being confident of this very thing, that He which hath begun a good work in you will perform it until the day of Jesus Christ." (Philippians 1:6) Paul was confident, that God, who began the work would perfect it. God after regeneration leads His children to Christ; causes them to acknowledge Him as their only Saviour, and Jesus positively says, "No man can come to Me (whether saint or sinner, no man can come) except the Father which hath sent Me draw him." (John 6:44) Then how sinful it must be, for men to boast of their powers to do, or not to do, and to represent God as trying to get, and offering to hire His children to serve Him! When I see an earthly parent try to get his child to obey him I pity him, for I know that such a parent is deficient somewhere; or if I see them offer to hire the child to obey, I am sorry for them, for it teaches the child to serve his own selfishness and there is no better way to spoil children. If we were perfect, as our Father in Heaven is perfect, we would not thus deal with our children. Conditionalists teach that Peter in Acts 2:38 offered the "Gift of the Holy Ghost" to the people, on conditions that they "repent and be baptized in the name of Jesus Christ." Now if this is true, it appears to me that the Holy Ghost would be a commodity of exchange, to be received by us in exchange for our works, and that Simon was not so far wrong when he "thought that the gift of God may be purchased with money!" (Acts 8:20) But Peter did not offer to exchange the Holy Ghost with them for their works, but reminded them that the "Promise (of the Holy Ghost) was to them, and their children, and to all that are far off, even to as many as the Lord our God shall call;" (Acts 2:39) thus he bases the giving, or the gift, of the Holy Ghost as a sovereign act of God. In Acts 10:45 we are told that "on the Gentiles also was poured out the gift of the Holy Ghost," and this was before they were baptized, as you can see in the same chapter; hence the gift of the Holy Ghost, is not procured in "time salvation," nor secured to the child of God by his obedience. It is a free gift, as all other Heavenly blessings are, flowing unto us for what Jesus, "our Righteousness," hath done for us.

This conditional idea, it seems to me, would represent the office of the Holy Spirit, as taking of what we did and showing it unto Jesus, instead of His taking of what Jesus did and showing it unto us; it makes the cause of us receiving blessings, to lie in what we do, instead of its being in what Jesus has done for us, and is still doing for us. I can hardly conceive of a doctrine that is more dishonoring to God, or more trying to the peace of God's children. It denies God's righteousness being sufficient for His children, but recommends that they must stand in their own righteousness. This mode of reasoning would lead to the belief that we only have a resurrection from the grave to life by doing good. "For the hour is coming in the which they that are in the graves shall hear His voice and shall come forth, they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." (John 5:28-29) If Paul, in Romans 8:13, meant that God's children can procure, or retain life by works, why did not Jesus mean that the resurrection from the grave depends upon our works, the language is as strong in the one text as the other, when He says, "They that have done good." "If ye ... mortify the deeds of the body," said Paul, "ye shall live." Now it seems to me that if the Apostle hinges the "life we now live," (Gal. 2:20) upon works to be performed by us, that Jesus does also the resurrection to life. I would ask here, then, where is the poor sinner that has seen himself as such that can afford to believe either? But Paul is not teaching that the life that we now live, in time, depends upon our works, but that it depends upon Christ to bring us forth from a dead state in nature to a life in Himself. Listen how he reasons on this: "So then they that are in the flesh cannot please God." "But ye are not in the flesh, but in the spirit, if so be that the Spirit of God dwells in you," (Romans 8:9) "and if Christ be in you the body (flesh) is dead because of sin;" sin has incapacitated the body, or flesh. The body is dead because of sin, and is not from works of righteousness. "But the spirit is life, because of Righteousness." (vs. 10) Life gives actions, and the spirit is this life. Action does not produce life, but is an evidence of it. Whose spirit is it that is "life"? Is it yours? If so, would it not follow that it was life because of your own righteousness? What child of Grace can afford to believe this? But it is not your spirit, but Christ's spirit. "If Christ be in you," says the Apostle in verse 10. There is no spiritual or divine life in you, only the life of Christ, "For ye are dead, and your life is hid with Christ in God, when Christ who is our life shall appear." (Col. 3:3,4) Christ is our life, and from Him flow all our spiritual works. Works that emanate from the flesh, are works of death - "works of the flesh." "The body is dead because of sin."(Romans 8:10) And so, the body is utterly unable to do works of righteousness either before or after regeneration - "that which is of the flesh is flesh," - but it is Christ that works in His people, - works His righteousness in them. This the Apostle teaches when he says of Christ, who "of God is made unto us wisdom and righteousness, and sanctification, and redemption." (I Cor. 1:30) Not that He was made such unto us in regeneration, but "is made." "Time" salvationists would teach us that we can make Jesus thus to us by our works, and we try it very often, but it proves to be the work of death, of the body which is dead. If the Apostle means by the words, "If you, through the spirit do mortify the deeds of the body, ye shall live;" (Romans 8: 13) that we must take the Spirit, as an instrument to do this work, and that the work is entirely ours (as some are already teaching), then it would be a dead body performing a living act, and not only so, but the life would be dependent upon death for action! The Apostle explains this in Galatians 2:20, saying, "I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me;" hence it is Christ's life, not Paul's. Paul was "dead because of sin;" "and the life which I now live, in the flesh," says he, "I live by the faith of the Son of God, who loved me, and gave Himself for me." Then, in anticipation of the objection that would certainly come against his reasoning, he adds in verse 21: "I do not frustrate the grace of God; for if righteousness (come) by the law, then is Christ dead in vain," Did you observe that he said if righteousness come by the law? Not if eternal life, or regeneration, but "if righteousness." He reasons further on this, "If' says he, "there had been a law given which could have given life, verily righteousness should have been by the law." (Gal. 3:21) Now before this "Conditional Time Salvation" theory can be true, it must be true that there was indeed a law given that could give life and righteousness. Paul clearly makes that point. These Galatians were affected with this error. The Apostle asked them, "Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?" (Galatians 3:3) They acknowledged that it was the Spirit that gave life, and that regeneration was the Spirit's sovereign work, but that righteousness was the result of their will in keeping the law. The Apostle assures them that this belief is foolish. If they began in the Spirit, then it is foolish to believe that they are now made perfect by the flesh. If conditional time salvation is true, it seems that the Apostle's entire argument in his letter to the Galatians is out of place. To my mind he is contending against the very idea now being advanced by todays Conditionalists that have come among us. The full Arminian doesn't believe they began with the Spirit, but the beginning is to them the sinner's work; and that they must work up to the Spirit; hence the Apostle could not have meant them. He could only have meant those who believe that regeneration, or the beginning, is the work of the Spirit, and after this, justification depends upon righteousness, which these Conditionalists say comes by their own obedience to God's command (law). The law, they affirm, we have power to do. If this conditional idea is true, what will we do with the following Scriptures: "In the Lord have I righteousness;" (Isaiah 45:24) "Their righteousness is of Me, saith the Lord;" (Isaiah 54:17) "He hath covered me with the robe of righteousness." (Isaiah 61:10) "If righteousness come by the law, then Christ is dead in vain." These do not say anything about eternal life, eternal salvation, or regeneration, but that "our righteousness" is of Him, (both in regeneration and afterwards). If any of God's children have works of righteousness, whence came they? Of their own volitions, or of the workings of God's Spirit in them? (Phil.2:13) What are good works? Are they not, as the Scripture affirms, "Love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance"? Paul says these are the fruit of the Spirit, (Galatians 5:22,23) not the fruit of the will of the flesh, but of the "Spirit of Him that raised up Christ from the dead, that dwells in you."

How vain then for us to boast what we can do, and how much depends on our doing! I think it blasphemy for men to speak of the infinite God being dependent upon His children for works of righteousness. "Lord, Thou wilt ordain peace for us, for Thou hath wrought ALL OUR WORKS IN US." (Isaiah 26:12) He did not work just a part of them in us, but rather, all our (righteous) works. Not that He tries to get us to work them, but He hath wrought them. With this view, Paul (who was schooled in the law) could write, "For it is God which worketh IN you, both to will and to do of His good pleasure." Not, which worked in you in regeneration and then left the "willing" and "doing" up to you, but worketh now; not for you to do as you please, but to do His good pleasure. (Phil. 2:12,13) He is the good tree that produces the good fruit. All other fruits are evil, being of the flesh, the corrupt tree, which was corrupted by the enemy of God, in the garden. Hence they that have done good unto the resurrection of life, who is it of? Men that have done good? David says, "There is none that doeth good, no not one." (Psalm 14:3) Paul repeated it in Romans 3:12. So it was in David's time, as in Paul's, there were none that did good, notwithstanding there were many living that had been regenerated. Paul said, "How to perform that which is good I find not." (Romans 7:18) And he wrote to his brethren at Galatia that they were in a condition that they could not "do," for the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other so that "ye cannot do the things that ye would." (Galatians 5:17) What pride for men to boast that they could do if they would? David acknowledged his inability to keep the commandments "to do", and mourned over it, saying, "0 that my ways were directed to keep Thy statutes." (Psalm 119:5) This was after he was regenerated too, and in verses 25,37,40, and 88, he prays for quickening grace; "quicken me after Thy lovingkindness, so shall I keep the testimony of Thy mouth." David did not believe that his quickening depended on his keeping God's testimony, but rather the keeping of the testimony depended on the quickening. He also believed that keeping the testimony was sure to follow the quickening. "So shall I keep the testimony of Thy mouth" was his sentiment; hence the keeping did not depend upon David, but it depended upon the quickening.

Thus David agrees with Paul, when he said, "But by the grace of God I am what I am, and His grace which was bestowed upon me, was not in vain, but I labored more abundantly than they all; yet not I, but the grace of God which was with me." (I Cor. 15:10) He labored, yet it was not him, it was grace that wrought. The same Apostle says, "For we know not what we should pray for as we ought; but the spirit itself maketh intercession for us with groanings which cannot be uttered." (Romans 8:26) We are apt to think that Paul meant that the unregenerated know not how to pray, but this is not his meaning, for he is writing to the church of Rome, and placing himself with them, says, "We know not what we should pray for as we ought." Now if my "time" salvation, so-called, depends upon my praying, it must be that I must pray right or as I "ought," and if I "know not how" to do this, pray tell me how I can expect to obtain it? But the Apostle did not believe this. He did not believe that praying was our work but that it was a work of God wrought in us, as children of God. "But the Spirit itself maketh intercession for us, with groanings which cannot be uttered." Prayer is a blessing, not a condition depending upon us. We are wholly dependent upon God in prayer. I would ask here, if the "Spirit maketh intercession for us with groanings" can we avoid it, or fail to pray? It seems to me that the experience of God's children, of those who have experience, is that they pray because they cannot avoid it; they are entirely stripped of confidence in themselves, and are forced, at our option, lay hold of Jesus and perform works with Him! This would make Jesus a mere tool laying around dependent upon us. No child of God would dare think so of him, but it does mean that of ourselves we can do nothing spiritual or good. Hence, every spiritual work or emotion of the soul is the work of Jesus, wrought in us by the Holy Spirit. Therefore, Jeremiah could say, "This is the name whereby He shall be called, THE LORD OUR RIGHTEOUSNESS (Jer. 23:6) "And this righteousness IS OF ME, saith the Lord." (Isa. 54:17)

Part II JESUS IS OUR LIFE

It is in Jesus "that we live and move, and have our being; as certain also of your own poets have said, for we are also His offspring." (Acts 17:28) And it is after regeneration that we do live, and move, and have our being spiritually. Christ is not only the life of the church - His body - but He gives action to the body, working righteousness in us. "We are all as an unclean thing, and all our righteousness are as filthy rages." (Isaiah 64:6) Thus, the prophet describes us after regeneration, for he, at the time he wrote was born of God. 0, how corrupt are our works! The best thing we ever did is as a filthy rag! Not the best thing that Christ hath done in us, but the best we ever did, before or after regeneration. This filthiness was not wrought in us by Christ, as these Conditionalists accuse me of believing, but is the fruit of our nature which is corrupt, and can only bring forth evil fruit. But when we, by faith, (not by works, you will observe) abide in Jesus, our works are pure because they are works wrought by Him in us. "It is God that worketh IN you both to will and to do of His good pleasure." (Phil. 2:13) Jesus "is of God made unto us wisdom and righteousness and sanctification and redemption, that as it is written, he that glorieth let him glory in the Lord." (I Cor. 1:30-31) This work goes on after regeneration, for you will notice that the Apostle said, "is made," not "was made" in regeneration, and you will observe also that this making "is of God," not of us. If, as some claim, that we can make Christ thus unto ourselves by our obedience, (which is clearly blasphemy) then we could, and indeed would boast as some are now doing - boasting of what they have done and can do. This working in us both to will and to do is after regeneration, and not as some are advocating, that God blessed us with eternal salvation, but left the working out of a "time" salvation in our own hands by our own will. This would give good cause for boasting if it were true. The Apostle found this boastful disposition among the brethren at Corinth and reproves them for it. Listen, "For who maketh thee to differ from another? And what hath thou that thou didst not receive? Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?" - or, as if you had earned it. (I Cor. 4: 7) This would embrace every good trait that any of those Corinthians may have possessed, and Paul teaches that they are all gifts, and that they should not be puffed up for one against another. (verse 6) The saints at Ephesus were exposed to the same error, hence this language from the Apostle to them, "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. For we are His workmanship, created in Christ Jesus, unto good works, which God hath before ordained that we should walk in them." (Eph.2:8-10) Notice the text doesn't say for by grace ye were regenerated or have "eternal life," or by grace you were saved, but "by grace YE ARE saved." Salvation is not of works, if so, men would boast. He gives the reason why salvation is not, nor ever can be, of works, "For we are His workmanship created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them." He teaches here that the good works are in Christ Jesus, and that God hath ordained that we shall walk in them. Now we know that this walking is after regeneration, therefore "conditional time salvation" as now being taught by some is not the truth.

Some seem to think that the Apostle meant here, that God had established a line of good works for His children to walk in, and then left the walking entirely with the child; and that if they walk in "obedience" they will be saved. If this be true, the Apostle should have said, "for by works are ye saved." But this is not what the text teaches, but that the good works are in Jesus, and the child of God can walk nowhere else. We may try to walk in our own works, but we shall fail.

The child of God cannot walk in his own works; he can walk only in the finished work of Jesus, and this is not a voluntary act, but God has ordained it, hence the prophet could say, "The redeemed of the Lord shall walk there." (Isaiah 35:9) Shall walk where? On this, or in this way, and this way is Christ. "And a highway shall be there, and a way, and it shall be called the way of Holiness." (verse 8) Hence, the only way of Holiness that God's children can walk is to walk in Christ, not in themselves? They often try to walk in themselves, but they only stumble and fall; but when walking in this "way" the works of Christ do manifest themselves in their walk. But, says some one, Jesus said, "Come unto Me all ye that labor and are heavy laden, and I will give you rest." (Matt. 11:28) Well, does this not mean that the coming is entirely of us? No; that idea is directly opposite to what Jesus taught here. It says that "rest" is given to us when Jesus calls us away from self to Him. How any poor, laboring, troubled child of God can believe that he has the power to go to Jesus and get rest at his own option I am unable to tell. If you have the power to go, why do you stay away in sorrow so long? Have you not tried to get rest and failed? Why do you do this if you have the power to go to Jesus and get rest? Do you prefer labor and sorrow to rest and peace? Surely not. Such is not the experience of twice-born souls. Jesus never taught that God's children had power to come to Him by their works, or any other way. But He did teach that they have not the power. "No man can come unto me, except the Father which hath sent me draw him." (John 6:44) "No man," it doesn't matter whether he has been regenerated or not. Elder Kirkland, in his editorials tries to escape here, by claiming that Jesus in this text alluded to coming to Him in regeneration. Now this could not have been His meaning, because in regeneration there is no coming to Jesus, but Jesus goes to the dead sinner, and regeneration is an instantaneous work, while coming is not. Jesus taught our entire dependence upon God for our coming and our rest also; hence Paul could say, "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." (Romans 5:1) You will observe that we have peace through our Lord Jesus Christ; not through our works, as some now advocate. Here is the coming to Jesus, being drawn there by the Father, by faith, and made to rest from our works, and enjoy sweet peace through what Jesus has done, and is still doing for us as we are made to "sit together in heavenly places in Christ Jesus." (Eph. 2:6) Being clothed upon with His righteousness, we are for a moment made to stand and rejoice and glory in the Lord.

Part III OF FOREKNOWLEDGE

If "conditional time salvation" is true, I cannot see how it can be that God foreknew all things. The Baptists have never had any trouble before in deciding that the Arminian, in their teaching of an offered salvation to sinners on conditions to be performed by them destroys foreknowledge. We could see very plainly that if salvation is offered to all sinners, upon conditions that they must obey the Gospel, and that their obedience depended upon the freedom of their will, that God could not know whether any or all sinners would be saved. Baptists have held that foreknowledge can only be upon the principle of the fixedness, or unchangeableness (immutability) of the thing foreknown, that if it were possible for a thing to be either of two different ways at the option of the thing, that there would be no way to determine how, or which way the event would be beforehand; that this could only be determined by the thing itself at the time it actually takes place. Hence, foreknowledge, from an Arminian standpoint, could not be true. If we have been correct throughout our past in this conclusion, which I believe we have been, then it follows that the same conclusion must be reached from this offered "time" salvation that is now being preached. For if God has offered His children timely blessings or salvation during this life, on conditions, and these conditions are to be complied with, at their own option, it occurs to me that there is no way possible to determine if one, or any of them will reach the blessings until they have acted. It will not do for us to say that God offered His child salvation on conditions, and made an effort through the ministry or otherwise to get him to accept the condition when He knew before He did this, that the child would not accept it. This would be charging God with folly and would also impeach His Almighty power. Every reasonable mind will admit that foreknowledge is as absolutely certain as knowledge after the fact, and they, will also admit that anything that can be either of two ways at the option of the creature, makes it uncertain as to how the outcome will be. In the Scriptures we find many commands written, but must we conclude that God gave those commands to try an experiment, not knowing what the result would be? Or, should we not believe that He had a specific purpose in every word that He spoke, or caused His servants to speak? If we say that He had a purpose in His speaking, will we then say that He did not know whether His purpose would be fulfilled or not? We are bound to say it, if "time salvation" as is now being taught by some is true. How does the following sound in the heart of you who believe God has a purpose in all that He does, and foreknows the results? "How many souls have hungered for the word you were impressed and gifted to speak? How many hearts have longed for the comfort that you were impressed to write in an article to your family paper? How many brethren have stumbled for want of the light you have smothered under the garments of your disobedience?" - Elder Kirkland in A. B.

Now, may I ask in this connection how long has it been that the Baptists of this country would have suffered such glaring blasphemy as the above to pass without rebuke? God has impressed and gifted His ministers to feed His children and they won't do it? God is disappointed and the children have to go hungry? There is no escape here; this is the legitimate conclusion. If God calls and qualifies a man to feed one of His children and he doesn't do it, God has made a mistake and is disappointed in His man, and His foreknowledge, His wisdom, His purpose and His power is defeated. How does such teaching harmonize with the teachings of the Arminians? How does such teaching harmonize with the following Scriptures: "For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall My word be that goeth forth out of My mouth; it shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereunto I sent it." (Isaiah 55:10-11) Did God send His word unto a preacher with the view of feeding His hungry children and it return to Him void, or fail to do that He pleased? Who but a proud blasphemer would say so?

If we say that God foreknows all things, shall we not say that when He calls a man to preach, that He knows that He will comfort each one of His children, without a possibility of a failure, through this man's preaching? If not, He does not foreknow all things. Again, "known unto God are all His works from the beginning of the world." (Acts 15:18) Will we say that God knew from the beginning of the world that He would feed William through John's preaching, but John would not do the preaching, and William had to go without being fed? This is what this "conditional time salvation" theory says. It makes everything touching the happiness or comfort of the child of God, from regeneration to the grave uncertain; first, it depends on the feeble willingness of the preachers to preach, and then the willingness of the hearer to obey the preaching, and God does not know what the result will be until the trial is made! It represents God as depending upon men for His action, not knowing what He will do until men have acted. Such thoughts are too sickening to those whose hope is in the Lord. Paul did not believe it, but he believed that "the Father of our Lord Jesus Christ hath blessed (past tense) us with all spiritual blessings in heavenly places in Christ, according as He hath chosen us in Him before the foundation of the world." (Ephesians 1:3,4) Peter testifies to the same, saying, "According as His divine power, (not the preacher's power) hath given unto us all things that pertains unto life and godliness through the knowledge of Him that hath called us to glory and virtue (good works)." (II Peter 1:3) Not through the knowledge of our works of merit. Hungerings and thirstings, sorrows and disappointments are also things that pertain to life. "For unto you it is given on the behalf of Christ, not only to believe on Him, but also to suffer for His sake." (Phil. 1:29) What! says one; do you believe that suffering is a gift unto us? Yes. That is what the text says and we want to believe the Bible, for we have experienced it. But this "time salvation" idea denies it. It says that we can avoid it by our obedience, and can live happily during this life! But Paul didn't believe such. He believed that we were appointed unto afflictions. "For ye yourselves know that we are appointed thereunto. For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know it." (I Thess. 3: 3-4) The Lord told Ananias that he would teach Paul the truth of this, saying, "For I will show him how great things he MUST suffer for My name's sake." (Acts 9:16) We "suffer reproach because we trust in the living God;" not because we were disobedient! All our sufferings must have been embraced in God's foreknowledge and are ordained to our good. Paul must have had this in view when writing to the church at Rome: "He that searcheth the hearts knoweth what is the mind of the spirit, because He maketh intercession for the saints according to the will of God. And we know that all things work together for good to them that love God, to them who are the called according to His purpose." (Romans 8:2728) With this view the Apostle could say, "But we glory in tribulations also, knowing that tribulation worketh patience," etc. (Romans 5:3) Therefore we conclude that God comprehended in His foreknowledge, all our tribulation, whether they be caused by reproaches heaped upon us from those that are without, or false brethren, or the besettings of our own sins, all were known of God before the world began, and He causes them all, ultimately, to work together for our good. "So then it is not of him that willeth nor of him that runneth, but of God that showeth mercy." (Romans 9:16) Hence our salvation "in time" is of God.

Part IV OF BELIEF

"That if thou shalt confess with thy mouth the Lord Jesus, and shall believe in thine heart that God hath raised Him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." (Romans 10:9-10) This Scripture by itself would seem to teach that belief was a voluntary acts of ours, and a condition to salvation. But God's children have learned by experience that they cannot believe in their heart until belief is in their heart, and further they have learned that they have not the power to make belief in their heart at their own option, and because of this they often conclude they are not a child of God; hence their sorrows. 0 that I could believe once more that Christ is the end of the law for righteousness for me, is almost the daily cry of the poor child. Every one knows that it is impossible for anyone to believe anything without evidence and that with the evidence, it is impossible to disbelieve. If belief is our work, produced by us, at our option, even after regeneration, then unbelief must produce belief, for until we do believe we are in a state of unbelief. This would be a corrupt tree, bringing forth good fruit, which Jesus says cannot be; unbelief does not, nor cannot produce belief. But do we never believe? Yes. How then? It is "according to the working of His (God's) mighty power." (Ephesians 1: 19) You will notice that we believe according to the working of God's mighty power. If I read the Bible which gives an account of the work of God wrought in Christ when He raised Him from the dead, and because of the power vested in me in regeneration, I believe, then I would not be believing according to the working of God's mighty power, but would believe according to my power. Belief is irresistible; it is produced in us by the working of God's power. It is a gift, "For unto you it is given, in the behalf of Christ, not only to believe on Him." (Phil. 1:29) And when given, it drives out unbelief and sets the captive free. "For whatsoever is born of God overcometh the world, and this is the victory that overcometh the world, even our faith." (I John 5:4) Faith is here used in the sense of belief, and John says that it overcometh the world; that it is born of God. It overcomes all opposition, it drives out unbelief. And the poor child is delighted, not with anything he has done in producing this, but with what Jesus hath done in him; and is still doing for him. He believes now in his heart because belief is in his heart. He doesn't believe in order to get belief in his heart, but because faith is in his heart, and he is thereby saved. We should remember that faith never precedes, but follows after regeneration. The children of God are often groping in the darkness, until faith comes to them and makes them believe or trust in Christ; but in their wanderings in the dark, how piteously do they cry! What do they cry for if they have power to believe? If they could believe, they would turn their sorrow to joy; but they cannot until the Holy Spirit takes of Jesus' righteousness and shows it unto them. (John 16:15) Jesus is thus "of God made unto us wisdom and righteousness, sanctification and redemption," etc. If "time salvation" depended upon us, it would be of us that He would be made thus. When in this darkened state of unbelief, we may read the Bible, hear preaching, and try to pray, but all these things fail to bring relief until we are to the brink of despair, and we cry, "Lord, save me, or I perish," as did Peter. (Matt. 14:30) All our confidence in self power is gone, and it is here then that Jesus puts in His appearance and works belief in us. "This is the work of God that ye believe on Him whom He hath sent." (John 6:29) Belief is enjoined in the Scriptures, and unbelief is very sinful and God reproves it, but because this is so, it is no reason to believe that we can believe at our option. In Matthew 5:48, we read, "Be ye perfect, even as your Father which is in heaven is perfect." Here Jesus enjoins perfection; but who, but a fanatic, believes that they have or can obey this injunction or command? If God's children have power to obey all His commands at their own option, then sinless perfection can be reached in this life! There are moments that God's children experience sinless perfection, but not by their work, but by the work of Christ. "Being justified freely by His grace through the redemption that is in Christ Jesus." (Romans 3:24) "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." (Romans 5:1) Not through our works, you will observe. This God does for us, and when we experience this we are perfect, we are justified, and made clear of the condemnation of sin. This is not done by us, but God did it for us, and we receive it by faith. "For by one offering, He hath perfected forever them that are sanctified." (Heb. 10:14) And we are made to enjoy this perfection "by faith" which is also the "gift of God." (Ephesians 2:8) Therefore salvation is not of us, neither in "time" nor eternity, for "salvation is of the Lord." (Jonah 2:9).

Part V OF REPENTANCE

The prophets, John the Baptist, the Lord Himself, and the apostles all taught the doctrine of repentance. Now, if we are to believe that repentance, which is in "time," is a work to be performed by us, after regeneration, at our own option, and that God has promised to bless us on the condition that we perform this work, at our own option, as this Time Salvationists group teaches, then it seems to me that God has offered to hire His children to serve Him, and the devil was not so far wrong when he thought Job was serving God for hire. (Job 1:9) It is indeed wrong and very sinful for men, whether they be regenerated or not, to persist in sin and rebellion against God. According to the perception of the law they should quit it and repent of their sins. But because this is so, shall we conclude that God has left this matter with His children to do or not to do as they may determine? Or as an effort on His part has He offered to hire us to repent? I know that these Time Salvation advocates deny that this new system offers to hire God's children to serve Him. So do the Arminians deny that their teachings offer to hire men to serve God, but Spirit-taught Baptists can see very plainly that it does. Now, if repentance is entirely our work, left up to us to do, as the advocates of the conditional time salvation theory teach and prove by boastfully asserting that God is not going to repent for you; I say, if this be so, and God has promised that He will bless us if we will do this work, then it is clear to me that repentance would be the price charged for the blessing. If I offer a man one dollar to work for me one hour, then the hour's work would be the value of the dollar. Anyone should be able to see this; and should the man accept of my offer, I would have hired him to serve me. Some have tried to escape this by saying that it is not for, but in doing we are blessed. This is a vain effort, from a conditional standpoint. For if God has promised to bless me on conditions that I do a thing, and I do that thing, I, by the doing of it procure the blessing; and the Apostle was wrong when he said, "The just shall live by faith;" (Galatians 3:2); for they would have to live by works. And Peter was wrong when he said that God had given us all things that pertain to life and godliness, and this life is eternal life. (II Peter 1:3) The "time salvation" idea, says that all things that pertain to eternal life hereafter are gifts, but things that pertain to our spiritual life here, after regeneration, and the godliness that is manifested in us are not gifts, but are purchased by our works. Repentance pertains to life, and also godliness, and Peter said God gave it to us, not through our meritorious efforts, but through the knowledge of Him who hath called us to glory and virtue." Repentance is a step towards virtue, and God called us to virtue; not part of the way. Hence repentance is the work of God wrought in us. Jesus said to His disciples, "That repentance and remission of sins should be preached in His name," (Luke 24:47) and it is recorded that "He hath also granted repentance unto the Gentiles." (Acts 11:18) If we say that repentance is a work of the child of God, depending alone upon the freedom of his own will, we would be preaching it in the name of the child of God. Peter, true to the teachings of his Lord preached it in the name of Jesus. Hear him, "Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel and forgiveness of sins." (Acts 5:31) No conditionalism here; no "time" salvation wrought by the child's own option; but rather it is an unconditional gift of God. Israel are those that have been circumcised or born again, and Peter says that Jesus gives them repentance. Paul also preached that it was a gift, and so taught Timothy to be "in meekness instructing those that opposes themselves; if God peradventure will give them repentance to the acknowledging of the truth." (II Tim. 2:25) Repentance is a grace worked by godly sorrow for sin. Who can believe that godly sorrow, or any other sorrow, is a voluntary act of ours? It is a spiritual blessing and God hath blessed us with it in Christ. But if we say that repentance is more than sorrow, that it is a turning away from sin, then I am sure that "godly sorrow" must work it (II Cor. 7:10), which shows that it is a fruit wrought in us, not by us. "Turn thou me, and I shall be turned, for Thou are the Lord my God; surely after I was turned I repented, and after I was instructed I smote upon my thigh for I was ashamed." (Jer. 31:18-19) Again, no conditionally worked "time" salvation here! This was doubtless after Ephraim was regenerated that the prophet heard him thus bemoaning himself. Ephraim evidently believed that it was God's work to bring him to repentance and this by first turning him to it. The angel declared in Matthew 1:21, that "Thou shalt call His name Jesus, for He shall save His people from their sins." Not merely save them from the penalty due them for their sins, but from their sins here in this world also. Are we any less "His people" after regeneration than we were before? Then shall we say that He does this saving by merely letting us come out from our sins by repentance if we choose to? That would be ourselves saving ourselves by coming out of sin. Well, but, says one, "Peter said, Save yourselves from this untoward generation." (Acts 2:40) Yes; but we should remember that Peter was preaching when he said this, and Paul says that, "It pleased God by the foolishness of preaching to save them that believe." (I Cor. 1:21) It pleased God to do the saving, though it was done through Peter's preaching, and Peter's preaching was not a voluntary act, but Spirit moved and directed. "And they were all filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance." (Acts 2:4) Peter preached because the Spirit gave him utterance. Can a man truly, spiritually, preach the Gospel except the Spirit gives him utterance, and if the Spirit gives him utterance, will he fail to preach?

So, then, the preaching, the repentance, and the experienced salvation are all of God. "I have planted, Apollos watered; but God gave the increase." (I Cor.3:6)

Peter believed this, for he said, "Neither is there salvation in any other; for there is none other name under heaven given among men whereby we must be saved." (Acts 4:12) Did you notice, whereby we must be saved; not was saved, but must be; not as unregenerate sinners, but "we" - the children of God here in time. Therefore this conditional time salvation cannot be true.

I know that some claiming to be Baptists are boasting that they can preach or let it alone as they choose, but these men, if you will notice, spend most of their time in what they call preaching in telling of the wonderful works of men, their own abilities, and what God "wants" men to do, and what God would but do for them if men would but work harder, if men would obey Him, and how much the growth of the church depends upon the work of men, and of how the happiness of the children of God depends mostly upon the preacher and their own good works, etc. Hence, these preachers that can preach or let it alone if they please, have never preached, cannot preach, nor ever will preach, until God calls and qualifies them to do so.

They call this duty preaching the Gospel? Now, I admit that such preaching as the above men can do or leave off doing is the only kind of preaching they can do of themselves because this is the language of those who are laboring under the law of sin and death; but when one begins to speak as the Spirit gives him utterance, he preaches quite differently. "We do hear them speak in our own tongue the wonderful works of God." 0 how this delights the poor trembling child! "The wonderful works of God." They speak of how the Lord "led Jacob about and instructed him," (Deut 32:10) after he was regenerated.

They don't stop to tell of how much depended upon Jacob's corroborating in the work, but indicate that it was all God's work. We hear them in our tongue say, "Salvation is of the Lord." (Jonah 2:9) You never hear them telling how Jonah could have kept out of the fish's belly, for he is already in. Neither do they indicate that Jonah could come out of himself - for if he could have, he would have; and if he had, he would have drowned, but they dwell much on the wonderful work of God in thus preserving Jonah and delivering him at last, and that he did preach, and God made him preach, though Jonah had tried to avoid it. You never hear one of God's ministers trying to prove that Jonah disobeyed Him. They often speak of being so low in their feelings that they have affirmed that "I will not make mention of Him, nor speak any more in His name," but relate how "His word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay." (Jer. 20:9) They speak of the ministers being made obedient by this "burning fire" which consumes his rebellion, and that they were "made" willing in the "day of God's power." They assert that God is never disappointed, that when He calls a man to preach, that he will preach when, where, and what God designed he should; that God "worketh all things" - not part of them - "after the counsel of His own will," [Ephesians 1:11] that "He speaks and it is done; He commands and it stands fast."

They declare with great plainness that we, after regeneration, are dependent upon God for our obedience, "For it is God which worketh in you both to will and to do of His own good pleasure," (Phil. 2:13); that when God said through Peter, "Save yourselves from this untoward generation" that He "wrought with the Word" their obedience, and therefore all that "were ordained to eternal life believed," (Acts 13:48) and that His Word did not "return unto Him void, but it accomplished that He pleased." (Isaiah 15:11) When the Spirit gives them utterance, they insist that repentance is the gift of God, and that this gift is bestowed upon the living; that the living have not the power to produce it, but Jesus gives it to His children, to "Israel." Hence, conditional time salvation cannot be the truth.