Elder Oliphant, who was critiqued in the last chapter, wrote:
"A system of salvation that provides for the absolute justification of those stained and blackened by sin, could originate with God only. It may be difficult to see how we may be pardoned and justified both, but the gospel reveals both to be true. If I should forever be unable to explain how God both pardons and justifies sinners, or how these apparent opposites unite in the salvation of man, I say, if I never can explain how they both can exist in the sinners’ case, yet they are both taught in the Bible beyond dispute.
There are many things, both in nature and in grace, that we know to be true, which we cannot explain." (Chpt. 4 Justification and Kindred Subjects - see here)
It is odd that Oliphant would appeal so much to logical deduction to support Hardshellism and then confess that there are "many things" in scripture that seem contradictory, things "which we cannot explain," or harmonize, and yet say that those things "we know to be true." Throughout my writings against Hardshellism I have often charged the Hardshells with relying too much upon their human reasoning rather than upon plain declarations of scripture. In spite of Oliphant's failure to see how salvation is both conditional and unconditional, logically speaking, he should have acknowledged nevertheless that it is so in scripture. He could not "explain" how salvation could be sure and certain for all the elect if faith and repentance were conditions for salvation, and yet these truths are clear in scripture. Why could he not say that he knew it was true that salvation was conditioned upon faith, what he knew to be true from scripture, though he could not "explain" how it could be so and yet salvation be unconditional? Though he could not "explain" how salvation was the result of the mediate as well as immediate work of God, why could he not say "yet we know it is so from scripture"? Though he could not "explain" how the salvation experience includes both passive and active elements, why could he not say "yet we know it is so from scripture"?
Oliphant wrote:
"As to what is meant by those texts that speak of our being "justified by faith," we have seen that faith is to be regarded as a gift, and hence it is something to be thankful for, "for which our praise is due." Paul says many times over, "The just shall live by faith," Gal. iii. 11, Rom. i. 17, Heb. x. 38, and also Heb. ii. 4. I should think that in these places faith, as an instrument in the way of prevention, appropriates the blessings in God’s word and promises to our growth and strength. It receives and applies the finished righteousness of Christ, in a way to quiet our fears and to silence the accusations of conscience. The inner man receives his food by faith. The food is not produced by faith, but he receives it by faith. Paul speaks of some whom the word did not profit, "not being mixed with faith in them that heard it." The truth that we are the redeemed of God, and heirs of God, is not produced or made by faith, but these things are understood and enjoyed by faith, and in some sense we are justified in the court of conscience by faith, for conscience will accuse and condemn us until faith applies the atonement of Christ, which brings peace with God, that is, we realize in our hearts a peace. Nothing satisfies our conscience but that which satisfies law and justice, and the atonement and finished righteousness of Christ satisfies law and removes every claim against us, and when faith understands and applies this truth; peace and contentment ensue in the conscience. "Being justified by faith, we have peace with God." (chpt. 8)
Oliphant affirms that "faith is the gift of God," what is given efficaciously to all the elect, and yet he will not allow that this faith is what brings actual salvation, but only what brings recognition and peace about salvation. In the next short series, I will deal with the Hardshell teaching about justification in more detail.
Elder S. F. Cayce, father of C. H. Cayce, argued for "Unconditional Salvation" and did not allow that it was conditional in any sense. According to a Hardshell Internet web page:
"Elder S. F. Cayce met Elder Lee Jackson (a Campbellite) in a public debate at Lafayette Springs, Mississippi, in November 1895. The first proposition was: The eternal salvation of sinners, as set forth in the Scriptures, is the work of God, independent of any conditions to be performed by man.
In support of this proposition Elder S. F. Cayce made the following thirty-six affirmative arguments."
Elder S. F. Cayce was the originator of "The Primitive Baptist" periodical, the one that his son, C. H. Cayce, expanded and turned into a leading voice for the Hardshell denomination in the latter 19th and early 20th centuries. This was not the first periodical called "The Primitive Baptist," however, as one was begun in the 1830s in North Carolina and sponsored by the Kehukee Hardshells. Cayce, as we shll see, went to extremes in his affirmation of "unconditional salvation." When he speaks of salvation being "unconditional" he means that men are saved whether they believe or not, whether they repent or not. This, however, is not true Old Baptist doctrine.
Cayce begins his defense of unconditional salvation with these arguments:
1. Salvation is unconditional because the Scriptures teach that none in nature do good. Proof: Ps. xiv. 1-3; Jer. 13:23; Romans 3:12.
2. Salvation is unconditional because the Scriptures teach that none seek God. Proof: Rom. 3:11; Psalms 10:4.
These arguments by Oliphant show that he, like Gowens and today's Hardshells, do not understand how salvation is both unconditional and conditional. They failed to see that unconditional salvation guarantees that the conditions of salvation will be performed by the elect in their effectual calling. That is, God's unconditional decree to save a person causes him to call them by the gospel, and causes them to believe and obey it. Thus, doing good and seeking God are conditions produced in the hearts and lives of the elect by the Lord. The verses cited by Oliphant state what men cannot do in themselves, apart from divine grace. For a fuller treatment of Hardshell false reasoning on the doctrine of total depravity, see chapter 85.
"For thus saith the LORD unto the house of Israel, Seek ye me, and ye shall live: But seek not Bethel, nor enter into Gilgal, and pass not to Beersheba: for Gilgal shall surely go into captivity, and Bethel shall come to nought. Seek the LORD, and ye shall live; lest he break out like fire in the house of Joseph, and devour it, and there be none to quench it in Bethel." (Amos 5: 4-6)
Here the Lord advises sinners to "seek" him so that "you shall live." In order that they might escape the avenging unquenchable fire of the Lord.
"Seek ye the LORD while he may be found, call ye upon him while he is near: Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon." (Isa. 55: 6, 7)
In this passage seeking the Lord is a condition for finding the Lord, for obtaining mercy and being pardoned by him. How could anyone divorce these blessings from salvation? But, the Hardshell has no difficulty asserting that men will find the Lord without seeking him, will be saved whether they "return" to him or not, will find saving mercy of the Lord whether they find him or not, will be pardoned whether they seek him or not.
"Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD's anger." (Zeph. 2: 3)
Here the Lord commands men to seek him and his righteousness so that they may be "hid in the day of the Lord's anger." Surely this is dealing with salvation.
"And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us." (Acts 17: 26, 27)
Notice that it is "all nations of men" that God commands to "seek" and "find" him. Obviously the statement of Paul that "none seeks after God" cannot be interpreted to mean that seeking is not a condition of salvation. Again, Paul was simply affirming that men do not seek God apart from God's word and Spirit, apart from God's initiative.
Throughout scripture the Lord's people are specifically styled as they who seek the Lord while the wicked are styled as they who seek him not. But, this must be denied by the Hardshells.
Cayce continues with his list of arguments in favor of a strict unconditional salvation:
3. Salvation is unconditional because the Scriptures teach that man, being corrupt, has to be made good before he can bear good fruit. Proof: Matthew 7:17,18; Luke 6:43,44; Heb. 9:14.
The fallaciousness of this argument is evident when one considers the fact that Oliphant affirms that a man's heart may be made good without being made a believing heart. Oliphant affirms that an "unbelieving heart" is a good heart, yet the apostle calls such an "evil heart." (Heb. 3: 12) If God make the heart good in salvation, then he of necessity makes it a believing heart.
Cayce then gives his next argument:
4. Salvation is unconditional because the Scriptures teach that none can come to Christ until DRAWN to him by the father. Proof: John 6:44, 45; Psalms 65:4.
The error of Oliphant is in equating being "drawn" with actual salvation, rather than what is the cause of salvation. If the drawing is the actual saving, then what is meant by "coming to Christ"? Oliphant's interpretation would affirm that a man is saved before he comes to Christ. How can he be saved if he is apart from Christ? Further, what does it mean to "come to Christ"? Surely it means all the same as "believing in Christ." But, this affirmation of Christ condemns Hardshell views, for they do not teach that all who are drawn come to, or believe in, Christ! Oliphant and the Hardshells would have done well to have read the writings of Bunyan on this passage.
Oliphant continues with his list of arguments:
5. Salvation is unconditional because the Scriptures teach that those in the flesh (those in an unregenerate state, not born of God) cannot please God. Proof: Rom. 8:7-9; Heb. 11:6.
But, what Oliphant fails to understand is this: the scriptures also say that "without faith it is impossible to please God." (Heb. 11: 6) Oliphant creates a fictional character when he creates a creature who is "in the Spirit" (and "not in the flesh") but who does not have faith. Can such a man "please God"? At the very moment a man believes he is no longer in the flesh, but in the Spirit. At the same time a man becomes a man "in the Spirit" he becomes a believer. In the same passage Paul says: "For to be carnally minded is death; but to be spiritually minded is life and peace." (vs. 6)
How can one be "spiritually minded" who has an unbelieving and impenitent heart? Is not the unbelieving and impenitent heart equated with being "carnaly minded"? Paul says that they are "dead" who are "carnally minded," who have a mind devoid of faith, saving knowledge, and repentance. But, he affirms that they have spiritual "life" who are "spiritually minded," who have the mind of Christ, a mind that embraces Christ.
Oliphant gives his next argument:
6. Salvation is unconditional because the Scriptures teach that the natural (unregenerate) man is not suspectible of being taught spiritual things. Proof: 1st Cor. 2:14; I. Cor. 1:23; John 8:43-47; I. John 4:6.
God is not able to teach the unregenerate? Does Oliphant not deny the ominipotence of God? In the same chapter where Jesus talked about the "drawing" of the Father, and of men "coming to Christ" for life, Christ said:
"It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me." (John 6: 45)
Notice how God teaches sinners before they come to Jesus. And, what do sinners come to Jesus for? Jesus said to alien sinners - "you will not come to me that you might have life." (John 5: 40) Taught by the Father in order to come to Jesus for life! Hardshellism uprooted! "Learning" is integral to the "drawing" of the Father. The Father draws when he teaches.
"Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David." (Isa. 55: 3)
These words affirm the same thing taught by Jesus in John 6. Sinners are taught, or incline the ear, and they come to Jesus and they live.
Oliphant gives his next argument in support of unconditional salvation:
7. Salvation is unconditional because the Scriptures teach that the sinner is in a state of death, hence, not able to act in order to life. Proof: Gen. 2:17; Gen. 3:22-24; Rom. 5:12; Eph. 2:1.
Not able to act before living? Was this true in the case of the bringing to life of the dry dead bones in Ezekiel's vision? Did the bones not act and move prior to the breath of life entering into the re-formed body? Also, did Jesus not say that "the dead shall hear the voice of the Son of God and live"? (John 5: 25) The dead "hear" before they are alive! Further, what is impossible with the dead is possible with God.
8. Salvation is unconditional because the Scriptures teach that the sinner is quickened (or made alive) by the same power and means that it takes to resurrect those who are naturally (or corporally) dead. Proof: John 5:21; Eph. 2:1-7; John 5:24, 25.
Yes, but God has used prophets and apostles to resurrect the dead! Cayce even refers to John 5: 25, already referred to, where the dead hear and live.
Cayce gives his next argument:
9. Salvation is unconditional because the change which the sinner undergoes (in being prepared for heaven) is represented, in the Bible, as a resurrection or passing from death unto life, hence, he is passive in that work. Proof: Col. 3:1-4; I. John 3:14; Eph. 2:1-7.
He is passive in the action of coming to life, yes. But, the whole work of quickening includes believing in Jesus (Eph. 1: 19) and sinners are active in "receiving" Christ and "believing" in him.
10. Salvation is unconditional because this change is represented in the Bible as a birth, therefore a work in which the sinner must be passive. Proof: John 3:1-7; John 1:11-13.
Again, no one denies that some aspects of spiritual birth and resurrection are passive, but to limit it all to only what is passive is an error, as I have shown in previous chapters. When Jacob and Esau were in the womb it is said that they "struggled" and that Jacob actively took hold of the heel of Esau in the act of birth. Thus, there is action on the part of infants when they are in the womb and in the process of birth.
11. Salvation is unconditional because those who do righteousness are (already) born of God. Proof: I. John 2:29; I. John 3:7; I. Peter 1:22,23.
Certainly men must be born of God before they can "do" good works, as Ephesians 2: 10 affirms. But, the scriptures teach that men believe in order to be "saved." Paul said to the trembling jailer - "believe on the Lord Jesus Christ and you shall be saved, and your house." (Acts 16: 31)
Cayce's next argument is this:
12. Salvation is unconditional because the change which the child of God has undergone is represented, in the Bible, as a death, hence a work in which he was passive. Proof: Rom. 6:2-8; Col. 2:20; I. Peter 2:24; II. Tim. 2:11.
Just because an action of a sinner in being saved is passive does not mean that the action is not a means or condition for being saved. Cayce speaks of "the change which the child of God" experiences as being passive, but it is still a change or action that the child of God experiences and does. Further, this "change" does not exclude a change of heart, does not exclude the changing of the heart from one of unbelief to belief.
Cayce continued:
13. Salvation is unconditional because the change which the sinner undergoes is represented, in the Bible, as a deliverance; hence, a work performed by a higher power. Proof: Col. 1:13; II. Cor. 1:9,19; I. Thess. 1:10; Psalms 56:13.
In answer to this argument all we have to do is to remind the Hardshells that they believe that conversion is also called salvation, what they call "time salvation." But, they do not deny that faith and repentance are necessary for being saved through conversion. By such argumentation of Cayce, however, Hardshells do not believe that being saved by faith is a "deliverance," a "work performed by a higher power"! If God give faith and repentance, the conditions of salvation, then this argument has no validity.
Cayce continued:
14. Salvation is unconditional because the work which puts the sinner in Christ or makes him (manifestly) a child of God, is represented as the work of God. Proof: I. Cor. 1:30; Eph. 2:10; I. Cor. 6:11; I. Cor. 12:13.
But, is not conversion also the work of God? Is not coming to Jesus the work of God? Are not faith and repentance the work of God? Was the healing of the man with the withered hand not the work of God? Yet, Jesus told him to "stretch forth thine hand." The healing of the paralytic man by Peter and John in the Temple was the work of God, yet it was done through the apostles. Notice how Cayce inserts the word "manifestly." This is a common tactic of the Hardshells in dealing with those passages that speak of the instrumentality of faith and repentance for salvation and for being made a child of God. When Paul says - "you are all the sons of God by faith in Christ Jesus" (Gal. 3: 26), the Hardshells will add the word "manifestly" and read it as saying - "you are all the sons of God manifestly by faith." They do the same with Acts 26: 18 and other passages. But, Cayce says that being manifested as a child of God, in conversion, is "the work of God," and "unconditional." Has he not contradicted himself?
Cayce continued:
15. Salvation is unconditional because the work done in making us children of God is represented as a creative work, and because we are then NEW creatures (not merely reformed creatures) and because, also, this work is UNTO, hence, prior to the performing of good works. Proof: II. Cor. 5:17; Eph. 2:10.
But, God creates faith and repentance when he makes new creatures. If these "new creatures" are still unbelievers and impenitent, how can we say that their heart is "new"? Yes, it is true that one is created unto good works, but faith and works are set opposite to each other in scripture, as I have shown. In the passage in Ephesians 2: 8-10 salvation is "through faith" but "unto good works."
Cayce continued:
16. Salvation is unconditional because the Scriptures teach that eternal life and all things pertaining thereto, is a gift, not something merited or purchased. Proof: Romans 6:23; John 17:2; John 10:27,28; Romans 8:32.
This argument has no weight for Hardshells confess that faith and repentance, like salvation itself, are gifts of God. The fact that salvation is a gift does not exclude faith and repentance from being conditions of salvation.
Cayce continued:
17. Salvation is unconditional because faith is represented as being a fruit of the Spirit, therefore, not possessed by any until they have the Spirit, or have been born again. Proof: Hebrews 12:2; Gal. 5:22; I. Cor. 12: 6-9; Romans 12:3; I. Peter 1:21-23; John 6:47; I. John 5:1.
The word "fruit" in Gal. 5: 22 means what is "begotten," and is in agreement with the words of the apostle John who also said that faith is "begotten." (I John 5: 4) Faith is begotten at the same time that life is begotten. Scriptures also represent life as being a fruit of the Spirit, but man is not alive till he possesses the fruit of the divine begetting.
Cayce continued:
18. Salvation is unconditional because the Scriptures teach that obedience to the commands of God (properly or acceptably rendered) is an evidence of an internal work having been done by the Lord. Proof: Phil. 2:12,13; Heb. 11:6; Matt. 7:18.
Regeneration or spiritual resurrection is an act of obedience, however. Jesus speaks to the dead, commands them to come forth, and they obey. Obedience is not an after effect of regeneration, but integral to it.
Cayce continued:
19. Salvation is unconditional because the Scriptures teach that it is not of works, neither a debt, but all of grace. Proof: Titus 3:5; Eph. 2:8-10; Rom. 11:6; II. Tim. 1:9; Rom. 3:23,24; Eph. 1:7; Rom. 4:4,5.
But, faith is not a work of the law, but the gift of God, even as Hardshells admit. Faith thus given is not meritorious, though it be a condition. This line of argument forces the Hardshells to confess that their conversion to Christ is a matter of debt and given on the basis of merit, and is not "all of grace."
Cayce continued:
20. Salvation is unconditional because it is the work of God and according to His purposes. Proof: Matt. 19:16-26; Jonah 2:9; Isa. 53:1-5; Isa. 52:16; II. Tim. 1:9.
But, Paul affirms that faith and repentance are the work of God. The healing of the man with the withered hand was the "work of God" and yet he was commanded to stretch forth his hand.
Cayce continued:
21. Salvation is unconditional because the Scriptures teach that the mission of Christ was to SAVE, not to offer, nor to try, but to SAVE SINNERS; not those who have ceased to be sinners by complying with terms, etc. Proof: Matt. 1:21; Matt. 16:11; Luke 19:10; I. Tim. 1:15.
But, conversion is also salvation, and is the result of faith and repentance, as Hardshells admit. It is the work of God to cause all that he draws and teaches to come to Christ in conversion. The offer of salvation is guaranteed success in the case of the elect.
Cayce continued:
22. Salvation is unconditional because the Scriptures teach that God has, and ever has had, but one way of saving people; whether they be infants, adults, idiots, heathens, learned or unlearned, in whatever age of the world. All therefore, who are saved at all, are saved in precisely the same way. Proof: John 6:44,45; John 14:6; Luke 18:16,17; Acts 15:11; Rev. 5:9.
This argumentation has already been answered in our book on Hardshellism. It is true that God has only one way of saving people, and it is "through faith." All are "begotten by the gospel." Further, conversion is the work of God, a salvation that is the same for all who are converted.
Cayce continued:
23. Salvation is unconditional because the church is (figuratively) represented, in the Bible, as a building, hence the material of which the church is composed must be passive in its preparation. Proof: Proverbs 9:1; Matthew 16:18; I. Peter 2:4,5; Eph. 2:19-22; Psalms 127:1.
But, the error of Cayce and the Hardshells, as I have shown, is to view the whole of the salvation experience as being passive, and to exclude all active verbs and participles from the experience. All the oldest Hardshells affirmed that God's people are "made willing" in the work of regeneration.
Cayce continued:
24. Salvation is unconditional because the Scriptures teach that God is a Sovereign, that He does His will, and that He, therefore, saves all whom He purposes, or desire, to save. Proof: Genesis 1 (entire chapter); Isaiah 46:9-11; Isaiah 14:26,27; Romans 8:28-39; Isaiah 55:8-11.
But, is it not God's will that all the elect come to Christ, and be converted? Do not all the oldest Hardshell churches have articles of faith that say - "we believe that all the elect will be regenerated and converted"? Further, God's willing to save sinners also includes his willing of the means and conditions.
Cayce continued:
25. Salvation is unconditional because the Scriptures teach that God's love, like Himself, is eternal and immutable, and that those saved are embraced in His love. Proof: Jeremiah 31:3; Malachi 3:6; Galatians 2:20; Ephesians 5:25-27; John 17:22-24; I. John 3:1; Romans 9:11-16; Romans 5:7-9.
How does such an argument exclude faith and repentace as conditions? It is out of unconditional love that God gives faith and repentance unto salvation.
Cayce continued:
26. Salvation is unconditional because the Scriptures teach that God's love for His people, when manifested to them, produces in them love for God, and that His love for us, is, therefore, the cause of why we love Him. Proof: I. John 4:19.
All of the old Baptists of the 17th and 18th centuries also taught that God's love for his people is effectual, but this fact did not lead them to affirm that faith and repentance were not necessary for being saved. Further, Cayce says that God's unconditional love for his chosen people produces "in them love for God," and if he can produce love for God in regeneration, then surely he can, and does, create faith in him also. How can one love God if he does not know him? Or believe in him? Or turn to him?
Cayce continued:
27. Salvation is unconditional because the Scriptures teach that the heirs of salvation were elected thereunto before the world began. Proof: Psalms 65:4; Romans 8:28-33; Romans 9:8-16; Ephesians 1:3-5; II. Timothy 1:9.
But, Cayce has already admitted that God's unconditional choice of sinners before the world began does not exclude God's bringing them to love him when he calls them. Has he not affirmed that love for God is a necessary element of being saved and regenerated? If he can say that love exists in all the called, why not faith and repentance also?
Cayce continued:
28. Salvation is unconditional because the Scriptures teach that Christ suffered (to render satisfaction) for the sins of those for whom he died, and bring them to God. Proof: Isaiah 42:4; I. Peter 3:18.
But, how can they be brought to God apart from faith and repentance? How can they be brought to God without coming to Christ in faith? Does he bring them to himself apart from faith?
Cayce continued:
29. Salvation is unconditional because the Scriptures teach that those for whom Christ died are justified by his blood, and made righteous. Proof: Romans 5:6-9; Romans 3:24; Romans 4:25; 5:15-19; Matthew 5:18; Isaiah 53:11.
This argument, like most of those already noticed, are not logical. It is true that election is unconditional, but salvation itself is not conditional. God gives faith to a man because he has previously chosen to justify him. It is all the work of God. He secures the condition in bringing about the end (salvation).
Cayce continued:
30. Salvation is unconditional because the Scriptures teach that those for whom Christ died are reconciled to God, by his death, and that being reconciled they SHALL BE SAVED by his life. Proof: Romans 5:8-10; II. Cor. 6:18-21.
But the scriptures also affirm that men are justified by faith, that they are reconciled to God when they "receive the atonement (reconciliation)" by faith. (Rom. 5: 11)
Cayce continued:
31. Salvation is unconditional because the Scriptures teach that the people for whom Christ died are designated in the Bible as his seed, his generation, his people, his portion, his sheep, etc., and that to these eternal life is GIVEN. Proof: Isaiah 53 (entire chapter); John 10:11-16, 27, 28; John 5:37-39; John 17:1-5.
The fact that the Bible teaches that the elect are designated has his offspring and that he gives to them eternal life does not exclude his giving them love for him, faith in him, and repentance towards him, when they are in fact saved. One cannot divorce knowing God and Christ from having eternal life. (John 17: 3)
Cayce continued:
32. Salvation is unconditional because the Scriptures teach that Christ gave his life a ransom for those for whom he died, and that he purchased them with his blood. Proof: Matthew 20:28; Mark 10:45; I. Corinthians 6:20; I. Peter 1:18,19.
But, again, this argumentation is illogical. Those who have been redeemed and purchased by Christ are guaranteed to receive the fruit of his mediatorial work, which include love for God and faith in Christ.
Cayce continued:
33. Salvation is unconditional because the Scriptures teach that those who have redemption in Christ (those redeemed by him) have, also, forgiveness of sins. Proof: Colossians 1:13; Ephesians 1:7; Matthew 26:28.
Yes, but "forgiveness of sins" is conditioned upon faith. "Repent ye 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) God, in ordaining the end (forgiveness of sins) also ordained the means and conditions, as the old Baptists have ever taught.
Cayce continued:
34. Salvation is unconditional because the Scriptures teach that Christ gave himself to redeem the people for whom he died FROM ALL INIQUITY. Proof: Psalms 130:8; Titus 2:14; Isaiah 53:6.
But, unbelief is sin (iniquity). Thus, if Christ gave himself to redeem from "all" iniquity, then he died to redeem them from unbelief and impenitence.
Cayce continued:
35. Salvation is unconditional because the Scriptures teach that Christ obtained ETERNAL REDEMPTION for those for whom he died. Proof: Hebrews 9:12; Hebrews 10:13,14; I. Peter 1:18,19.
Christ indeed died to obtain eternal life and redemption for the elect, but he died in order that they obtain faith and repentance too. He died to redeem them from death, from unbelief, from an impenitent heart.
Cayce continued:
36. Salvation is unconditional because the Scriptures teach that Christ redeemed the people for whom he died (all the way) to God. Proof: Isaiah 35:8,9; Revelation 5:9. (see here)
But, this is a repetition of previous arguments. Christ redeemed his people from unbelief and impenitence.
In conclusion we emphasize the fact that the Hardshells went to an extreme in their defense of unconditional salvation and failed to see, as did Bunyan, Keach, Gill, and Hassell, how salvation was also conditional, that faith and repentance were conditions and means of God's salvation.
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