Part 1 of 3
following "book" has been selected to provide you, dear
reader, with an interesting and challenging subject for
your consideration. You will find that much contained
herein, varies with traditional teachings and beliefs.
However, it is my 'burden' to encourage as many as will,
to honestly consider with an open heart and mind...then,
trusting the Holy Spirit to teach each one as HE WILLS.
all, the Bible still lies at the foundation of all
fruitful knowledge of God. Furthermore, nearly all
earnest Christians reverence the Word of God with
sincere hearts and find its sacred utterances to be a
most helpful means of understanding the truth and
planting the seeds of true faith in the heart.
This book is
not written to give battle, but to give light. If in
parts issue is taken with the popular religious ideas of
the day it is not through any lack of sympathy or love
for the true biblical teaching. I love that teaching and
follow it with pious devotion. The tradition which is
rejected is a corruption of the original scriptural
teaching which has forced itself upon popular
It is a
glorious view to behold the scope, and completeness of
God’s love and plan of redemption for man as revealed
throughout the Scriptures.
To see this
great arrangement, and action of God for the present and
eternal salvation for all mankind mutilated, limited,
and destroyed by the pen knife, and theories of
religious modernists, and false leaders and teachers of
the many heresies of our day is due cause for the
biblical truth of this book to wing its way into the
hands, minds, and hearts of every one who will pause to
read its pages.
heartbreaking to know millions are being denied, and
robbed of the very essence and purpose of the coming,
and mission of the Lord Jesus Christ in this life and in
the life to come.
May the Lord
Jesus Christ, through His Holy Spirit use the scriptural
truth set forth as a means of present and eternal
salvation to all is our sincere desire and prayer.
A FREE MORAL AGENT
of freedom is vital to theology. No systematic statement
of Christian doctrine can be complete that is silent
concerning the will. The question of free will has ever
been regarded as the utmost importance to correct
understanding of the subject of sin and grace. The view
taken of the nature of the will is logically
determinative of both theology and religion. The fact of
freedom of choice is that which gives character to sin
and virtue. If men’s wills are determined as the
Calvinists say, sin is not to be rebuked, or blamed, and
goodness deserves no reward. Under a law of necessity
moral character is impossible.
possesses free will. Through the use of this power he
approaches near unto God. The exercise of this faculty
is the greatest privilege given to a creature.
of conscience shows that man is a moral creature. This
power reveals that man is a creature of duty, that he is
responsible for his deeds, and responsible to someone.
of the conscience is to decide whether an act is right
or wrong. The decision is made in the light of the
knowledge possessed by the individual. All men have an
intuition of right which is quite safe, yet conscience,
being subject to education, may wrongly decide as to the
rightness or wrongness of an act.
It is also a
function of conscience to impel its possessor to do what
it has decided is right. The intensity of this urging
depends upon the moral state of the person whether his
conscience be tender or seared.
decision is made or deed is done the conscience sits as
judge of the doer, either to approve or to condemn. The
decisions of conscience are forced upon the owner, who
cannot escape. It is useless to argue with one’s
intuitively consider themselves free. It is only in the
realm of speculation that free will is denied. In all
the practical things of life man acts like he is free
and unconsciously shows this belief in the freedom of
of responsibility concerning our actions is a proof of
freedom. Why should a man feel remorse over an act he
was powerless to prevent? And on what ground may God
reward or punish men for what they are compelled to do
and in which they had no choice? The denial of freedom
is the denial of moral responsibility.
shown in deliberation. Men hesitate before making a
choice, wishing to make the right choice. But why
deliberate if there is but one choice a man can make? If
he is at liberty to do only what he is predestined to do
there is no occasion for deliberation, or delay.
freedom is limited. Choice must be made between
available alternatives. The sinner is represented as not
free, and such freedom is promised through Christ. The
sinner’s lack of freedom is due to the lack of righteous
character. “When I would do good, evil is present with
me.” This loss of power is the result of sin and is
restored in redemption. Adam was not so limited. Adam’s
was not a fixed character, Adam’s pure character did not
determine his conduct, will does that. It gives an
inclination to do right and to please God. It could be
lost, and was lost by Adam. Thus redemption is made
account of the original testing and fall of man clearly
supports that man was created a free moral agent,
endowed with the power of choice (Gen. 3:1–6, 17–19).
This included power to choose between alternatives, and
does not hold that only one course is possible, and that
the will is so determined it must choose that course as
the Calvinists teach.
probation of Adam was a period of testing through which
he passed. The result of such a test must be the reward
for obedience or punishment for disobedience. Probation
was necessary because of man’s moral nature. Since man
is a creature of free will it was necessary that he be
so situated as to give opportunity for the exercise of
this freedom. There can be no exercise of freedom
without the opportunity of contrary choice. The
temptation to disobey permitted to come to him, gave
occasion for choice. Under such circumstances man of
necessity used his power of free will.
It is the
test that proves the character. Strength of character
comes through overcoming temptation to do wrong.
“Blessed is the man that endureth temptation.” The true
test of love is obedience. That there may be obedience
there must be a law to obey, which also implies power to
Adam with the highest blessing, giving him a disposition
to do right. But such goodness could merit no reward, he
was created that way. Blessings undeserved can not bring
the pleasure of those that are merited. The reward of
obedience carries with it a high satisfaction. This
pleasure comes only through doing right because of free
of the test was not impossible nor difficult. Man had
free access to all other trees of the Garden of Eden,
including the tree of life. He had done without this
tree heretofore and it was unnecessary to his comfort or
pleasure. He was not asked to forfeit anything hitherto
enjoyed, or to do anything but merely to refrain from
eating of a certain tree. The requirements were very
easy to comply with.
He had power
to obey. The power of free will was sufficient to meet
this demand. Adam was not too weak to obey so simple a
requirement. Besides the power of will his natural bent
to righteousness would incline him toward obedience. He
was told of the penalty. Man was not moving in the dark,
for the results of disobedience was foretold. In this
God was perfectly fair with man. A test was necessary,
and no fairer test could have been made. To blame God
for man’s fall is to blame God for making man.
story of the fall cannot be misunderstood. There is no
reason for not accepting the account as literally true.
In addition to the Mosaic account the fall is distinctly
mentioned by Paul (see Rom. 5; I Tim. 2:13–14). The
whole plan of salvation is based on the fact of the
fall. If there was no fall there is no redemption. The
downward trend of man is proof of a fall. The prevalence
of sin cannot be accounted for on any other assumption.
The theory that man is naturally good and constantly
getting better lacks much of demonstration.
steps are noticed in the temptation. It is well to
notice these, for many of our temptations come in much
the same way. They will show how a man morally pure can
be led into sin.
approach was to get man to doubting God’s command. The
tempter sought to weaken God’s word. “Yea, hath God
said?” was the first reply. Eve’s reply was definite yet
attempt was questioning God’s motive. The fact that the
mere eating of this fruit did not appeal to reason or
moral sensibilities as anything wrong gave occasion for
questioning God’s motives. The tempter boldly charged
that God had false motives in keeping man from the tree.
God’s Word was the third approach. The tempter now
boldly challenges the truthfulness of God’s Word. He
asserts that God knows man will not die by disobeying
the command but will be better for it. God’s Word to
Adam and Eve was “Ye shall not eat of it, neither shall
ye touch it, lest ye die. And the serpent said unto the
woman, Ye shall not surely die”—Gen. 3:3–4.
broken down the defense the appeal is not made to
ambition and curiosity. Would it not be great to be like
a God? As it is stated, “In the day ye eat thereof, then
your eyes shall be opened, and ye shall be as gods,
knowing good and evil” —Gen. 3:5. Eve yielded and the
world knows the result.
The sin was
disobedience. There was deliberate violation of a known
law with full knowledge of the consequences. The act
especially on the part of Adam was done deliberately and
with no excuse. Whatever inducement the temptation
presented the responsibility for the act must rest with
the will. Steps in the fall included, Eve first
listened, looked, desired, took, ate, then gave to Adam
who also ate. “Then when lust hath conceived, it
bringeth forth sin” —James 1:15. When the will gave
consent to the act sin entered.
sentence, “Thou shalt surely die” means more than
physical death. Spiritual death is the sure result of
sin. It is the inevitable consequence of sin. It could
not be otherwise.
doctrine of Calvinists is that motive determines choice,
and that choice is always and must be according to the
strongest motive. To state the theory more in detail, it
assumes that we do an act because we will to do it, but
that we will to do it only in harmony with our strongest
motive and that this motive is determined by character
and external influences, and that these are ultimately
determined by God so that all events will certainly come
to pass as he has predestinated. It is held by some
supporters that this theory is compatible with real
human freedom, that according to it man chooses freely.
But what is the nature of the freedom of this theory? It
is freedom only in one direction. It is freedom to do an
act but not freedom to refrain from doing something
else. It is only such freedom as water has to flow in
one direction between the banks of a river, or the hands
of a clock to move round the dial when unobstructed. It
amounts to nothing more than mechanical freedom as far
as objectives are concerned. According to it the
happening before is absolutely determinative of the
consequence. It admits no power of choice between
alternatives. It holds that only one course is possible
and that the will is so determined it must choose that
Calvinistic theory of predestination is not scripturely
true, nor is it in harmony with, or according to God’s
standard and plan of the creation of man in the
beginning. It destroys his free moral agency, takes from
him the power of choice, and makes of him nothing more
than a human robot, which amounts to nothing more than
mechanical freedom, determined solely by character, and
external influences. God gave Adam the power to choose
between alternatives, which means he was endowed with
power to obey or disobey, to choose the right and live,
or to choose the wrong and die. Adam and Eve were
created with a freedom of will, and will is the power of
the soul by which it is the conscious author of an
intentional act. If man is determined in his acts he is
not an agent, but only an instrument. Freedom is an
indispensable condition of moral agency.
All men may
be saved is clearly taught throughout the Bible. Let us
begin by reading and carefully considering several
“And he said
unto them, Go ye into all the world, and preach the
gospel to every creature. He that believeth and is
baptized shall be saved; but he that believeth not shall
be damned”—Mark 16:15–16.
message is for all the world, every creature, not for a
select few. Salvation is conditional. The man who is
saved must believe; the man who is lost is himself to
“For God so
loved the world that he gave his only begotten Son, that
whosoever believeth in him should not perish but have
sent not his Son into the world to condemn the world;
but that the world through him might be saved”—John
and whosoever show the universal extent of salvation as
provided by the love of God. Again salvation is made
as by the offense of one judgment came upon all men to
condemnation; even so by the righteousness of one the
free gift came upon all men unto justification of
scripture Christ and Adam are compared. No one will deny
the universality of sin. The free gift of salvation is
likewise for all men.
love of Christ constraineth us; because we thus judge,
that if one died for all, then were all dead: and that
he died for all, that they which live should not
henceforth live unto themselves, but unto him which died
for them, and rose again”—2 Cor. 5:14–15. The
universality of spiritual death is again compared with
the atonement of Christ. He died for all.
“For this is
good and acceptable in the sight of God our Saviour: Who
will have all men to be saved, and to come unto the
knowledge of the truth. For there is one God, and one
mediator between God and men, the man Christ Jesus; Who
gave himself a ransom for all, to be testified in due
time”—1 Tim. 2:3–6.
It is God’s
desire that all men be saved. Therefore it can not be
that he has chosen to save only a select few or that one
soul shall be lost because of God’s decree. Again we are
told Christ’s death was for all.
“But we see
Jesus, who was made a little lower than the angels for
the suffering of death crowned with glory and honor;
that he by the grace of God should taste death for every
(Christ) is the propitiation for our sins; and not for
ours only, but also for the sins of whole world”—1 John
of Christ’s incarnation was to taste death for every
man. These scriptures are so explicit that no possible
room is left for a limited atonement. The principal
views of the extent of the atonement are (1)
Universalism, which teaches that all men shall be saved.
(2) Calvinism, or predestination, which holds that God
has chosen to save a select few. (3) Arminianism, or the
doctrine that salvation is provided for all who will
accept it. We will note details of these views.
CONDITIONS FOR SALVATION
of salvation as revealed in the Bible is strictly
conditional. Notice carefully the voice of scripture.
that John was put in prison, Jesus came into Galilee,
preaching the gospel of the kingdom of God,
The time is fulfilled and the kingdom of God is at hand;
repent ye, and believe the gospel”—Mark 1:14–15.
preached the conditions of salvation as repentance and
faith. “He that believeth on the Son hath everlasting
life; and he that believeth not the Son shall not see
life; but the wrath of God abideth on him”—John 3:36.
is received through believing on Christ. To fail to
believe means death. “Then Peter said unto them, repent,
and be baptized everyone of you in the name of Jesus
Christ for the remission of sins, and ye shall receive
the gift of the Holy Ghost”—Acts 2:38.
insists on repentance as a condition of salvation. The
Act of baptism testified to repentance.
therefore, and be converted, that your sins may be
blotted out, when the times of refreshing shall come
from the presence of the Lord”—Acts 3:19. Repentance
here is associated with conversion and the blotting out
times of this ignorance God winked at; but now
commandeth all men everywhere to repent”—Acts 17:30. The
command to all men is to repent. “Therefore being
justified by faith, we have peace with God through our
Lord Jesus Christ”—Rom. 5:1. Our justification is
obtained through faith in Christ.
grace are ye saved through faith; and that not of
yourselves; it is a gift of God”—Eph. 2:8. Salvation is
of grace but is appropriated through faith.
confess our sins, he is faithful and just to forgive us
our sins, and to cleanse us from all unrighteousness”—I
John 1:9. Confession of sins is a mark of repentance.
Upon confession forgiveness is promised.
“For if ye
forgive men their trespasses, your heavenly Father will
also forgive you”—Matt. 6:14. The forgiveness of our
sins is conditioned on our forgiving the trespasses of
others. From these texts it is seen that the main Bible
conditions for salvation are faith and repentance.
It is very
necessary that salvation be bestowed on conditions.
Man’s moral constitution is such that his salvation must
be a matter of personal choice. And choice must be given
expression in acts. If it were God’s plan to save man
unconditionally he should have so dealt with Adam as to
prevent the fall.
We are well
aware of the fact that God desires the salvation of all
men. The fervency of this desire is shown in what he has
sacrificed to save the world. In view of this fact we
can not think that God would place unnecessary
obstructions in the way of man’s salvation, nor require
purposeless conditions of him. We may expect to find
conditions of salvation only such as, according to the
nature of the case, are essential.
can be essential to salvation. God can save without
ceremony and does save. No ceremony can be of sufficient
importance to be made a necessary condition of the
salvation of an immortal soul.
necessary conditions are such as man must, according to
the nature of the case, meet to accept salvation and as
will vindicate the holiness of God. For example, how can
a man accept salvation who does not believe in it? How
can a man accept pardon who denies being guilty? How can
a man be saved from sin who will not give up sin? How is
God’s holiness to be upheld if he pardons the sinner
than allows him to continue in sin? Careful thought will
direct us to what are necessary conditions for
salvation, and these are the very conditions required in
scripture instructs us to compare spiritual things with
spiritual, “Now we have received, not the spirit of the
world, but the spirit which is of God, that we might
know the things that are freely given to us of God.
Which things also we speak, not in the words which man’s
wisdom teacheth, but which the Holy Ghost teacheth;
comparing spiritual things with spiritual”—1 Cor.
spiritual birth is something of heavenly origin. The
words of Jesus to Nicodemus, “Jesus answered and said
unto him, Verily, verily I say unto thee, except a man
be born again he cannot see the kingdom of God.
Nicodemus saith unto him, How can a man be born when he
is old? can he enter the second time into his mother’s
womb, and be born? Jesus answered, Verily, verily, I say
unto thee, Except a man be born of water and of the
Spirit, he cannot enter into the kingdom of God”—John
It is the
act, or fact of coming into spiritual life. “Verily,
verily, I say unto you, He that heareth my word, and
believeth on him that sent me, hath everlasting life,
and shall not come into condemnation but is passed from
death unto life”—John 5:24.
It is a
spiritual resurrection. “And you hath he quickened (made
alive), who were dead in trespasses and sins”—Eph. 2:1.
It is a receiving of Christ the Light. “He was not that
Light, but was sent to bear witness of that Light. That
was the true Light (Christ) which lighteth every man
that cometh into the world”—John 1:8–9. A change of
nature. “Among whom also we all had our conversation in
times past in the lust of our flesh, fulfilling the
desires of the flesh and of the mind; and were by nature
the children of wrath, even as others”—Eph. 2:3.
“Whereby are given unto us exceeding great and precious
promises; that by these ye might be partakers of the
divine nature, having escaped the corruption that is in
the world through lust”—2 Peter 1:4.
A change of
state. “But now in Christ Jesus ye who were sometimes
far off are made nigh by the blood of Christ”—Eph. 2:13.
It is a
change of location. “Who hath delivered us from the
power of darkness, and hath translated us into the
kingdom of his dear Son”—Col. 1:13. A present spiritual
translation from darkness (sin) to his kingdom of light
A change of
living. “But now being made free from sin, and become
servants of God, ye have your fruit unto holiness, and
the end everlasting life”—Rom. 6:22. “The oath (promise)
which he sware (made) to our father Abraham, That he
would grant unto us, that we being delivered out of the
hand (power) of our enemies (devil) might serve him
without fear, In holiness and righteousness before him
all the days of our life”—Luke 1:73–75.
A change of
service. “Jesus answered them, Verily, verily, I say
unto you, whosoever committeth sin is the servant of
sin”—John 8:34. “Ye (sinners) are of your father the
devil, and the lust of your father ye will do. He was a
murderer from the beginning, and abode not in the truth,
because there was no truth in him. When he speaketh a
lie he speaketh of his own: for he is a liar, and the
father of it”—John 8:44. This clearly shows that one who
is committing sin is doing service for the devil, and is
not a servant of God. A change in condition. “Who hath
delivered us from the power of darkness, and hath
translated us into the kingdom of his dear Son”—Col.
1:13. Here the born again believer in Christ is pictured
as being (not going to be) translated from the kingdom
and power of the devil, into the kingdom of God. This is
the present inheritance of all believers in Christ.
spiritual birth is a new creation. “Therefore, if any
man be in Christ Jesus, he is a new creature (new
creation) old things are passed away: behold, all things
become new”—2 Cor. 5:17. Here the converted, believer in
Christ meaning the one who has accepted Christ is shown
as a new spiritual creation, with old (meaning sinful)
things, and living gone, being replaced by an
experience, and life of holiness.
up the scriptural picture of the new birth, it is shown
as receiving spiritual life, a spiritual resurrection,
and as receiving of Christ the Light. It is a change of
nature, desire, state, location, living, service,
condition, meaning a completely new creation, in a state
SPIRITUAL BIRTH BE LOST?
Let us use
some common sense as well as proper scriptural
interpretation. The spiritual birth is the receiving of
the Spirit of Christ. So to state it plainly the birth
is the Spirit and the Spirit is the birth. Can one lose
the Spirit of Christ? If so, he has lost his birth, he
has fallen from grace.
possibility is taught in Christ’s statements. Note the
direct statements of Christ. “Ye (born again believers)
are the salt of the earth: but if the salt (Christian)
have lost his savour (grace) wherewith shall it be
salted (saved)? it is thenceforth good for nothing but
to be cast out (destroyed), and to be trodden under foot
of men”—Matt. 5:13. The point of comparison between the
disciples and salt shows the power of salt (grace) will
prevent corruption (backsliding). The intimation that
without this power the salt is wholly useless was to
excite them to a careful preservation of the sacred
power (grace) instructed to them lest they lose this
grace out of their hearts. The very fact of Jesus using
salt as a comparison was to show that salt to be true
salt had to possess this saving and preserving power.
But that there is the possibility for salt to lose this
power, so it is possible for one who has been saved to
lose, or fall from grace. The casting forth is a figure
of the spiritual destruction of the backslider.
good; but if the salt have lost his savour wherewith
shall it be seasoned? It is neither fit for the land,
nor yet for the dunghill: but men cast it out. He that
hath ears to hear, let him hear”—Luke 15:34–35. “And ye
(disciples) shall be hated of all men for my name’s
sake: but he that endureth (holds fast faith) to the end
shall be saved (preserved from destruction)”—Matt.
10:22. This shows that if one fails in time of
persecutions he will be lost.
possibility is taught in the parables of Christ. The
possibility of one who has been saved falling from grace
and being eternally lost is taught in the parables of
Christ. The parable makes this clear. “And the Lord
said, who is that faithful and wise steward (Christian),
whom his Lord shall make ruler over his household, to
give them portion of meat in due season? Blessed is that
servant, whom his Lord when he cometh shall find so
doing. Of a truth I say unto you, that he will make him
ruler over all that he hath. But if that servant
(Christian) say in his heart, My Lord delayeth his
coming; and shall begin to beat (become unchristian),
the menservants and maidens, and to eat and drink, and
become drunken (sinners); The Lord of that servant will
come in a day when he looketh not for him, and an hour
when he is not aware, and will cut asunder (cut him off)
and will appoint him his portion with the unbelievers
(lost, fallen ones)”—Luke 12:42–46.
of the vine and the branches (John 15:1–16). Read all,
but note carefully, “If a man abide not (continue not)
in me (Christ) he is cast forth (cut off) as a branch,
and is withered (dead) and men gather them, and cast
them into the fire, and they are burned (destroyed).”
virgins is another clear example of the possibility of
losing the grace of God out of the soul and being
eternally lost. These were all virgins (Christians), all
had lamps (light).
the kingdom of heaven be likened unto ten virgins, which
took their lamps, and went forth to meet the bridegroom
(Christ). And five of them were wise, and five of them
were foolish.… And at midnight there was a cry made,
Behold, the bridegroom cometh; (meaning end of the
world) go ye out to meet him. Then all those virgins
arose and trimmed their lamps. And the foolish said unto
the wise, Give us of your oil (grace) for our lamps are
gone out”—Matt. 25:1–2, 5–8.
evident they were once lighted. These persons had at one
time hearts illuminated and warmed by the presence and
love of Christ. But they had backslidden from the
salvation of God, and now they are excluded from heaven,
because, through their carelessness, they have let the
light in them become darkness, and have not applied in
time for a fresh, experience of the salvation of God.
was shut. “ Dreadful and fatal words, no hope remains.
Nothing but death, or the coming of Christ can shut the
door but death may surprise one in his sins and then
despair is his only portion.
3. It is
taught in the warning of the epistles. “Wherefore let
him that thinketh he standeth take heed lest he fall
(from grace, backslide)”—1 Cor. 10:12.
therefore the goodness and severity of God: on them
which fell, severity, but toward thee goodness, if thou
continue in his goodness (holiness); otherwise thou
shalt be cut off”—Rom. 11:22.
after they have escaped the pollutions (sins) of the
world through the knowledge of the Lord and Saviour
Jesus Christ (been saved) they are again entangled
therein and overcome, the latter end is worse with them
than the beginning. For it had been better for them not
to have known (become Christians) the way of
righteousness, than, after they had known it, to turn
from the holy commandment delivered unto them. But it is
happened unto them according to the true proverb, the
dog is turned to his own vomit again; and the sow that
was washed to her wallowing in the mire”—2 Peter
pollutions of the world,” meaning sin in general. Things
that infect, pollute, and defile. The world is here
represented as one large putrid marsh, or corrupt body,
sending off its destructiveness everywhere, and in every
direction, so none can escape its contagion, and none
can be healed of this great curse and epidemic disease
of sin but by the mighty power of God. Now through (in)
the knowledge of the Lord and Saviour Jesus Christ.
It is clear
these sinners spoken of here were one time soundly
converted. But if, after having been healed (delivered),
and so having escaped sin, and get entangled, enfolded,
enveloped with them, then the latter end will be worse
than the beginning.
that has been converted to God, having had all its
powers and faculties redeemed from sin, is now
repolluted, is more capable of iniquity than before, and
can bear more expressly the image of the devil. Having
fallen into deplorable lower condition spiritually, with
less hope of ever being recovered, liable to greater
punishment, it would have been better for them not to
have known this high and holy state of grace.
here in the scripture it is very expressive. The poor
sinner having heard the gospel of Christ, was led to
loathe and reject sin; and on his application to God for
mercy, was washed, or cleansed from his unrighteousness.
But he is here represented as taking it up again, what
he had before rejected, and defiling himself in that
form which he had been cleansed. Here is a sad proof of
the possibility of falling from grace, and from the high
degree of holiness.
escaped from the sin that was in the world. They had
experienced true repentance, and cast off their life of
sin. They had been washed from their filthiness, through
the blood of Christ, yet, after all, they went back, got
entangled with their old sins, swallowed down their
formerly rejected lusts, and wallowed anew in the mire
of corruption. It is no wonder that God should say “The
latter end is worse with them than the beginning.”
Reason, nature, and divine justice says it ought to be
dreadful is this state. How dangerous when the person
has abandoned himself to his old sins. Yet it is not
said that it is impossible for him to return to God,
though his case be deplorable, it is not hopeless. The
sinner may yet be clean, and the dead spiritually may be
resurrected. Because he was one time saved does not
assure him eternal salvation. This is based solely on
the backsliding one returning, and adhering strictly to
God’s conditional plan for redemption.
does not destroy man’s free moral agency, nor make a
machine out of him, but leaves him the power of choice.
He can choose evil and fall from grace the same as
accept Christ and choose grace.
enters the soul He is its light, its life, its birth,
and resurrection, changing its nature, desire, state,
location, condition, living, and service. This high and
holy state will be maintained as long as one lives by
God’s conditional laws of spiritual life clearly taught
throughout the Bible. To rebel against, and become
disobedient to Christ and His word will grieve Him,
cause His departure from our soul. Since Christ, and His
Spirit brings about all that has been stated
scripturally concerning the spiritual birth, for Him to
depart, means. The spiritual birth is lost, and the soul
reverts back to the deplorable, depraved state it was in
before being converted. Yes, it is biblically, and
experimentally possible to fall from grace.