Two Seed Baptist Ideology (XLV)

In earlier chapters I showed a picture of Elder Lemuel Potter when he was a young man. The above picture is of him when he was older. He died a relatively young man. In this chapter we will continue to cite from Potters autobiography titled "Labors and Travels of Elder Lemuel Potter." In the previous chapter we were relating what Potter said about a couple Two Seed preachers who were causing trouble in Illinois because of their denial of the resurrection of the body and of their belief in "eternal children." 

Potter continued:

"So, at the close of Elder Tabor's remarks, Elder Trainer arose, and in a short speech, said he heartily endorsed the entire discourse, and seemed to be very enthusiastic in saying so. At the close of his remarks, he was about to dismiss the congregation, when I ventured to give his coat a pull, and told him I would love to speak. I arose, and, as near as I remember, made the following speech. I told my people that we would always do well to watch strangers. If the brother we had heard preach tonight was an honest man it would not hurt him to watch him, and if he was not an honest man, we should watch him, even if it did hurt him. I told them that he was one of those men, that the apostle frequently speaks of, who go about causing divisions and trouble in the churches. It was not my intention to say so positively that he was one of these men, but I intended to say he might be one of them, but in my embarrassment, and perhaps excitement, I said it the other way, and just let it go, believing that it was the truth anyway. I told the people that I believed in the doctrine of the resurrection, that I could not understand Elder Tabor's position, that it was the sinner who was saved, and at the same time that the sinner saved was not Adam, nor any of his posterity. It seemed to present to my mind a contradiction and an inconsistency. I remarked that I believed in the doctrine of the resurrection of the just and of the unjust, even if I must be called a Pharisee for saying it. For me to arise in the face of a large audience, and in the presence of two men who were as able as they were, and having so much the advantage of me in age, was one of the hardest trials of my life, as a minister. After I was through, and the meeting was dismissed, quite a number of my brethren and friends came to me and gave me their hand, and congratulated me on my faithfulness. And I felt that I had done no more than was my duty to do, although I was thought by those men to be egotistical. This meeting occurred on Friday night, and on Saturday morning I went down to the Little Wabash church, where those two brethren were going, and when I arrived there and met them on the ground, neither of them would speak to me." 

It is interesting that those Two Seed Baptists called those who believed in a bodily resurrection "Pharisees." But, are the Two Seeders who denied the resurrection not Sadducees? 

Potter speaks of how hard it was for him to stand up and publicly oppose two older well known ministers who had preached their non-resurrection doctrine. Well, I had the same experience when I was a young minister with the "Primitive Baptists." I stood up in a deacon ordination service, being one of the presbyters, and objected to some presbyters asking the two deacon candidates what they believed about the Devil falling from Heaven and about what the story of the rich man and Lazarus taught. The reason why these two questions were asked was because they were desirous to make one's views on these two things a test of fellowship or orthodoxy. On the way to the ordination service, I rode with two elders, my father in law Elder Newell Helms and Elder Charles Smith, both fearing that such questions would be asked, just as I was. We queried -- "what do we do?" I said we should object to such questions as they had no bearing on whether one was qualified to be deacons. They agreed with me that they would object. 

Sure enough, those questions were indeed asked as we had predicted. I waited for Helms and Smith to rise and object. They did not, but looked at me and shook their heads in disapproval of those questions. They did not publicly object. So I stood up and objected and said "what do these questions have to do with whether these men are qualified to be deacons? You are asking these questions because you want to make certain interpretations on these two subjects a test of fellowship." 

I recall what Elder Potter said in his debate with Elder W. T. (Tom) Pence, both "Primitive Baptists," on the question of whether the gospel or word of God were means God used to regenerate or eternally save sinners. This debate was held in 1890 when that question was dividing churches, each side affirming that their view was the original view of Baptists. In this debate there was discussion about whether certain "Primitive Baptist" preachers of the past believed in means or not, and Elder John Clark, editor of "Zion's Advocate," was one of them. Pence argued that Clark believed in means (he was right, as many citations from Zion's Advocate in this blog show). Potter denied that Clark believed in means, just as he also denied that Elder John M. Watson believed in means, and denied that John Gill believed in means, which both assertions were clearly false. 

The only arguments that Potter provided was to say 1) that Clark held a written discussion with Elder J.B. Stephens (who clearly believed in means) and supposedly took a different view than Stephens (although he could not provide proof of this and I have never been able to find a record of that discussion), and 2) that Clark was a moderator of a presbytery to ordain a minister and the candidate was asked in he believed in means and the answer was "no." Potter said that this proved that Clark denied means because he did not object to the questions. That is no proof at all. If he had better proof of this, why argue this way? Why not just give citations written by Clark in his paper "Zion's Advocate"? 

So, I know the hesitation of Elder Potter in making a public opposition to aged ministers. He however did the right thing. Paul told Timothy "let no one despise your youth." (I Tim. 4: 12)

In chapter fourteen Potter wrote:

“They had an appointment at Grayville, on their way home, for the Tuesday night following, and I went again, thinking, I will make Elder Trainer speak to me now." We had always been good friends. So I went early to the church, and found only a few there, and I went and sat down by him and spoke to him, and in conversation, I asked him if he endorsed what that man had been preaching all the time. He said he did, and that if the Baptists did not believe it, that Elder Tabor would debate the question with any of them. I told him we wanted no debate, but that I would love for him to state to me as nearly as he could and in as few words as possible, what he believed. He said he believed that there were three generations of people. The generation of Adam, the generation of Jesus Christ, and the generation of vipers. The generation of Adam were made of the dust of the ground, and would go back to the dust where they came from, and remain there forever. The generation of Jesus Christ came down from heaven, took up their abode in the Adam man, and they would finally go back to heaven where they came from. The generation of vipers came from hell, and they also took up their abode in the Adam man, and would go back to hell where they came from."

I can hardly believe that Lemuel Potter, one of the most celebrated debaters for the "Primitive Baptists," said that he and the church "wanted no debate" on the doctrine of the resurrection. Oddly enough he does later have a debate with a Two Seeder on that subject. In chapter twenty one Potter wrote: 

"In the month of February, 1881, I held a three days' discussion with a gentleman by the name of Williams, in Franklin County, Illinois, on the following proposition: —The scriptures teach that there will be a general resurrection of the bodies of all the sons and daughters of the first man Adam, or natural man, some of them to endless life, and some to endless punishment." Mr. Williams was a Universalist. and while he professed to believe in the salvation of "all men," as he said, he did not believe that Adam's posterity would be saved."

Potter was such a highly promoted defender in debate for the Hardshells that another one of their champion debaters, Elder John R. Daily, named one of his sons, "Lemuel Potter Daily" (1890). I think Daily felt like the mantle had passed from Potter to him, like the mantle of Elijah passed to Elisha. Potter died in 1897. Both were originally from Indiana, and served churches there, though Potter moved to Illinois and Daily to Virginia, though Daily returned to Indiana and died in Indianapolis in 1920. 

The Two Seed statement that there are "three generations of people" is one that would grab the attention of most people. It is however one of those "cunningly devised fables" that the apostle Peter warned about, or an invention of evil doctrine, as the apostle Paul spoke about. 

First, "the generation of Jesus Christ" (Matt. 1: 1) denotes the family tree of the man Christ Jesus. The context makes that clear. Nowhere in the bible is the family of God called such, although the family of Jesus might well be called such, or more properly "the generation of Father God" denoting those who are "born of God." 

Second, the "generation of Adam" alludes to Genesis chapter five, and particularly to verse one, "book of the generations of Adam." Again, as the context shows, that refers to the family tree of Adam, or his progeny, all those who are descended from him. It is in the plural, unlike the Two Seed terminology. So, it is not far-fetched to say that the human race is one family, or one generation, or one kind of people. But, the Two Seeders were not united on whether to affirm or deny the proposition that says that any part of the "Adam man" was a child of God. Some said that all of Adam's descendants were the children of God, and the children of the Devil are not Adam's descendants. These would say that all the "generation of Adam" were the "generation of Jesus Christ." Some would say that the "generation of Adam" denoted those who have a human body but no soul and whose bodies would return to the dust and never exist again. 

Third, "generation of vipers" is a term for lost people, or perhaps to a particular segment of that group. 

Both saved and unsaved people are of Adam's family tree and in that sense all are of the "generation(s) of Adam." The generation of vipers are of the generation of Adam. So, the Two Seed idea that these are three distinct groups of people is an intriguing fable, but not the teaching of the scriptures. Think of a Venn diagram, such as this one:

Imagine each of these three circles representing the three generations asserted by the Two Seed minister that Potter refers to. I will leave it with the reader to discern whether a particular area is empty or not.

In chapter eighteen Potter wrote the following which occurred in 1873:

"Elder Hearde, in his debate with me, treated me very courteously, I being quite a young man while he was much older. He undertook to prove in his affirmation that the people of God are a seed which existed in heaven prior to the formation of the Adam man, that they would all go back to heaven where they came from. I do not pretend to say that I have his proposition verbatim, but this is the substance of it, and he led out in the opening of that question, with a speech for one hour, in which he made a number of scripture quotations to show that God’s people were a seed. He quoted this among others; “A seed shall serve him, and it shall be counted to the Lord for a generation." And "In thee and thy seed shall all the kindreds of the earth be blessed." "I will put enmity between thee and the woman, and between thy seed and her seed. It shall bruise thy head and it shall bruise his heel." Quite a number of other texts of this character were introduced in his first speech, without a great many comments. He stated that he intended to merely lay his planks down loose, in this speech, and that he would come with his hatchet and nails and fasten them down in his next speech. In my reply to his arguments on these proof-texts, to prove the pre-existence of God's people, I simply admitted that I believed that the Lord's people were a seed, and that was all that he had proven by these texts. I was not here to deny that God's people were a seed, but that I was here to deny that they had an eternal existence, and that there was not a single text in all the catalogue of texts that he had quoted that said anything about the pre-existence of the people mentioned in his proof-texts. I thought then, and do yet, however, that he did about as well in proving that doctrine as any man could do. I felt very confident that he could not prove it by the Bible. He finally inquired where the Lord got his people, if they did not eternally exist. I replied that he made them. That I knew of no people as the subjects of eternal salvation, only the people that God made. That the Bible frequently spoke of the fact that God made his people. "Thy maker is thine husband," is one expression of Scripture, and the very idea of a maker is the best inferential testimony that they must have been made. Again, I do not believe that they had an eternal existence, because it was said that Adam was the first man, I could not conceive of the idea of there being a man before him, and not only was he the first man, but that he was made of the dust of the ground. This was the man that I believed had transgressed the law of God, and fallen under its curse, and became subject to death, and all the miseries consequent upon sin, and that they were the subjects of salvation. But I will not stop here to give a full detail of the arguments, any more than to say that I became more fully convinced during that discussion against the doctrine of the pre-existence of God's people than I had ever been."

I would like to know more about this debate with Hearde. It seems Potter had more than one debate with others who held to Two Seed tenets. I don't know why Potter was not fully convinced of the errors of Two Seedism before this debate. Recall that he said that when he first began to preach that he rather favored Two Seed ideology.

Wrote Potter further:

"He finally, however, made this remark, that if I would admit the pre-existence of God's people, he did not ask me any boot on the question of the resurrection. So I say to- day, that the non-resurrection doctrine is the legitimate consequence, and the inevitable result of the doctrine of the pre-existence of the children of God, or the doctrine of eternal children. Men may talk all they wish about the doctrine of eternal vital union, eternal children, eternal justification, and so forth, but I do not believe in the eternal existence of God's people; neither do I believe in eternal vital union. Now, if a man admits the doctrine of eternal children, he may as well admit the doctrine of non-resurrection. We discussed this proposition a day and a half, after which I affirmed that there will be, in the future, a resurrection of the bodies, both of the just and the unjust, of Adam's posterity, some to eternal life, and some to everlasting punishment."

These are excellent observations. Though not all Two Seeders denied the resurrection of the bodies of the dead, men such as Gilbert Beebe, yet many did. In an upcoming chapter we will cite further from Elder Watson on this point.

Potter wrote:

"I believed then, and do to-day, that it was the Adam sinner that was saved, the same man that was made of the dust of the ground. I did not then believe, nor do I yet, that any part of him came from heaven. I believe that the very same body that goes to the grave will be precisely the same body that will be raised from the dead and finally taken to heaven. I contended for that doctrine in this discussion."

I don't know why there were not more public debates between Two Seeders and their opponents. It would be good if some of those debates had been published and preserved for us.

My Friend & Brother, Mike Fisher, has Died

Fine Arts/Humanities Instructor 

Arkansas Northeastern College

The above is a picture of Michael Alan Fisher of Jonesboro, Arkansas. I just got word that he has passed away. I met "Mike" when he was a speech professor at Wingate University in my home county of Union here in North Carolina. He and I are roughly the same age, I was born October 5th, 1955 and he was born February 28, 1956. I first met him in my freshman college speech class and he was also the head of the college debate team, one of the best in the country in CEDA debate. I asked him about becoming part of the debate team (I was 28 at the time). He taught me the rudiments of debate. Our debate teams traveled all over the eastern U.S. as we had a large budget. We went to Illinois, Texas, Tennessee, Florida, etc. He was single and I was single (divorced) and we just became close friends. He was a Christian and a Baptist, connected in Arkansas I think with what we would call "Bogard Baptists" because of the influence of Dr. Ben Bogard of Baptist and Landmarker fame and who was from Arkansas. Mike was also the piano player for a local Baptist singing trio, including my wife Paulette, her sister Jami, and her mother Doris. They were always practicing in the home of Doris and her husband who were devout Southern Baptists, she being the choir director of her local church. I met Paulette through Mike.

After my first two years of college, Mike went to Gainesville, Florida to teach at the University of Florida and I went with him, and we both rented a house there for six months. However, I left and came back to North Carolina to marry Paulette and devote all my time to my real estate business and to raise her two adolescent children as well as my own two. That was in 1985. 

Mike was a dear friend though he moved back to Arkansas and began teaching there, and we did not keep up with each other regularly. He did check in with Paulette's parents via Facebook and the telephone as did Mike's parents. I was in business with his father, Clarence Fisher, who came to Monroe, N.C. to build some projects with me, some apartments, mini warehouses, and a commercial strip center. 

Mike was a Christian, and a Baptist, but he also was to some extent involved in the new age movement. When he was at Murray State University, working on his Master's degree, and even before, he got into drugs and a licentious lifestyle. Thankfully he put all that behind him, though it was a learning experience for him. He was a great piano player. He was a champion debater when he was in college and is one reason why Wingate University was anxious to hire him. He also had a sense of humor. He was a good friend who listened to me and helped me get over my divorce from my first wife and the breakup of our family. We often talked about the bible, and he read it most days. Mike never married. 

Before I married Paulette he and I took a trip on our motorcycles to western Kentucky. I will never forget that. We also took "road trips" to other places, once to Florida with others and visited my older brother Eddie. Precious memories. I could go on and on about him and our time spent together. We went to Mexico together, on a one day cruise to the Bahamas, all with the debate team. 

It was sad news to hear that he had passed after a short illness. Had he lived a few days longer he would have been 70, my age now. I hope to see him again on the other side of Jordan.

Mike's obituary reads as follows (See here)

Michael Fisher Obituary

Michael Alan Fisher, 69, of Jonesboro, passed away on February 17, 2026, at the Phil and Flo Jones Hospice House. Michael was born on February 28, 1956, in Michigan City, IN, to Alta May and the late Clarence Fisher Jr. In addition to his father, Michael was preceded in death by his bonus mom, Faye Sledge.

Michael was born in Indiana but spent most of his life in Jonesboro, graduating from Valley View High School. His secondary education was a dedicated journey that brought him great pride. His pursuit of knowledge and decision to teach others took him all over the country, but he always kept his roots in Northeast Arkansas. He was a professor at Arkansas State University for many years. During his tenure at ASU, he coached multiple national and international champion debate teams. He also served as a fraternity advisor for the local chapter of Alpha Tau Omega. Most recently, Michael was a communications professor at Arkansas Northeastern College. While at ANC, he also served as director of the theater program and helped the program keep its head above water during the COVID crisis.

His dedication to education matched his love of the arts. From an early age, Michael sang and played the piano. As a charter member of Cathedral Baptist Church, he served as the congregation's first pianist. Singing in church choirs brought Michael many opportunities, including performances at Carnegie Hall in New York City and in Vatican City. He cherished those memories for his entire life.Most importantly, Michael loved his mother, family, and church community.

Michael is survived by his mother, Alta May Fisher of Jonesboro; brother, Billy Fisher (Denise), of North Little Rock; niece, Stacy Sproles (Scotty), of Burkburnett, TX, and their children, Adam and Lydia; nephew, Bradley Fisher (Christina), of Plano, TX; and godsons, Gabriel Arant of Manhattan, NY, and Michael Arant IV (Heidi), and their child, Charlotte, of Jonesboro.

A funeral service will be held at Emerson Funeral Home on February 21, 2026, at 2:00 pm with Bro. Ken Beaver officiating. A visitation will be held from 1:00 pm to 2:00 pm. Burial will follow at Pine Log Cemetery.

Pallbearers include Michael Arant III, Gabriel Arant, Michael Arant IV, Bryson Beaver, Derek Spiegel, Mike Cope, Wes Thornton, and Maddox Beaver.

God Comforts Believers (4)

"Blessed are those who mourn, for they shall be comforted" 

(Matthew 5: 4)

In this chapter we will look at another way God comforts his people, and that being his giving to his people recall of the word of God, of past blessings and deliverances, of past mountain top experiences of joy in the Holy Spirit, etc. I confess to you dear reader that I have often been comforted by God in this way. There is a tendency or proneness to forget things, religiously or theologically speaking. After all, there are things that we need to keep always in remembrance, as the people of God, for doing so will help to insure our comfort and enduring faith. So the apostle Peter wrote:

"For this reason I will not be negligent to remind you always of these things, though you know and are established in the present truth. Yes, I think it is right, as long as I am in this tent, to stir you up by reminding you, knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me. Moreover I will be careful to ensure that you always have a reminder of these things after my decease." (II Peter 1:12-15 nkjv)

The purpose of keeping certain things fresh in our memories regarding our dealings with God and with our consciences is multi-faceted, and "insures" a number of things, and comfort (strength of mind, heart, soul, and spirit) is one of them. I have often been comforted by the memories of past blessings and providential interventions in my life. They strengthen faith to believe that they will continue, i.e. as God has often heard and answered prayer and granted requests in the past, so I have every reason to believe that it will be so in the future. The apostle Paul connected such remembrance not only with receiving comfort, but salvation, for he says: 

"Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain." (I Cor. 15: 1-2 kjv)

Wrote the prophet Jonah while in the belly of hell (the great fish that swallowed him):

"When my soul fainted within me I remembered the LORD: and my prayer came in unto thee, into thine holy temple." (Jonah 2: 7 kjv)

Surely remembering the Lord included remembering God's own history and biography; but also surely included Jonah's remembrance of past blessings divinely given and times of communion with God. Those remembrances gave him high quality comfort and consolation and strength to endure. Likewise the Psalmist wrote: "I remembered Your judgments of old, O LORD, And have comforted myself." (Psa. 119: 52 nkjv) Here the Psalmist receives comfort as a fruit of spending time musing upon God's past works and dealings with him. Such blessed memories fortify the soul. So the hymn "Precious Memories" says:

1 Precious mem'ries, unseen angels,
Sent from somewhere to my soul;
How they linger, ever near me,
And the sacred past unfold.

Refrain:
Precious mem'ries, how they linger,
How they ever flood my soul;
In the stillness of the midnight,
Precious, sacred scenes unfold.

2 Precious father, loving mother,
Fly across the lonely years;
And old home scenes of my childhood,
In fond memory appear. [Refrain]

3 As I travel on life's pathway,
Know not what the years may hold;
As I ponder, hope grows fonder,

Precious mem'ries flood my soul. [Refrain]

According to this hymn writer, what comes from such precious memories? He calls them "unseen angels." Perhaps they are in some sense, angels being God's instruments to bring things to our minds and to put thoughts into our hearts. (Rev. 17: 17, etc.) We know God does this from many bible passages, and angels are in their mission messengers of God. After all, God does send us messages in this and other ways. In God bringing things to our remembrance he causes "sacred scenes" to "unfold" in our imaginations. These visions comfort us. These appear in "fond memory." As these precious memories are enjoyed, pondered, "hope grows fonder," and we are comforted.

Jeremiah, the "weeping prophet," wrote the following in his Lamentations:

"And thou hast removed my soul far off from peace: I forgat prosperity. And I said, My strength and my hope is perished from the LORD: Remembering mine affliction and my misery, the wormwood and the gall. My soul hath them still in remembrance, and is humbled in me. This I recall to my mind, therefore have I hope." (Lam. 3: 17-21 kjv)

Here we see a case where good things came from the prophet remembering former trials, afflictions, and sins, rather than from remembering times of joy and gladness and times of deliverance. That good was humility and hope, and with hope comes comfort. Reflection, which involves the memory, can be very highly productive for our good. Meditating on the past can be blessed by God for our good and comfort. Said wise king Solomon: "Ponder the path of your feet, And let all your ways be established." (Prov. 4: 26 nkjv) That would include pondering the path you have already walked as well as the path you intend to walk in the future. To ponder on the past is to remember it. "Those who cannot remember the past are condemned to repeat it," famously coined by philosopher George Santayana in 1905. Pondering our past, both ups and downs, will bring us comfort and fortify us against future mistakes and tragedies.

To show how remembering God's past orderings of our lives, and remembering his word, bring us comfort and strength, I cite the words of David who said "Your word I have hidden in my heart, That I might not sin against You." (Psa. 119: 11 nkjv) Hiding God's word in the heart involves keeping it always in our memories. Doing so works to lessen future transgressions and increase holiness. It is a case where an ounce of prevention is worth a pound of cure. I encourage the Lord's people to lay up God's word in their hearts, to memorize as much of it as they can, especially those parts that have made the greatest impression upon them. So God said to Moses and the people of God:

"Therefore you shall lay up these words of mine in your heart and in your soul, and bind them as a sign on your hand, and they shall be as frontlets between your eyes." (Deut. 11: 18 nkjv)

To "lay up these words of mine in your heart and in your soul" involves remembering God's words. The "frontlets" were the headbands worn around the head and which had scripture written on them. I believe, however, that they signify keeping the word in the "forefront" of our minds, for God wants all his creatures, and especially his chosen people, to write his word upon the hearts and minds. So is the exhortation of God: "Let love and faithfulness never leave you; bind them around your neck, write them on the tablet of your heart." (Prov. 3: 3 nkjv) It is interesting that God tells the people to do what he said he would do. God promised, saying, "For this is the covenant that I will make with the house of Israel after those days, declares the Lord: "I will put my law within them, and I will write it in their hearts. And I will be their God, and they shall be my people." (Jer. 31: 33; Heb. 8: 10; II Cor. 3: 3) Mary, the mother of Jesus, certainly did this. Writes Luke: "But Mary kept all these things and pondered them in her heart." (Luke 2: 19 nkjv) I am sure that she was later comforted by these things that she wrote in her memory.

God will bring scripture and past experiences and lessons to our minds for our good and for our comfort. So Jesus said of the sending of the Holy Spirit:

"But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." (John 14: 26 kjv)

Since we are saved by the Gospel only if we keep in memory that Gospel, we need the Holy Spirit to daily keep us reminded of it and in doing so we will be kept and preserved from falling into despair, or fainting in the way, and will give us comfort and strength to persevere.

Somebody might say -- "doesn't Paul say we should 'forget those things which are behind' and look ahead to the end goal and prize?" Yes he does in Philippians 3: 13-14. But, he does not mean that absolutely, or in every respect. Paul on more than one occasion told of his past conversion experience, and even recorded his sins in persecuting the church. So, he is not going against his own advice. He rather means that one should turn his back on living as he once did when he walked according to the flesh and according to the course of this age. I often am comforted by recalling the hour I first believed and obtained a hope in Christ.

God Comforts Believers (3)

"God is our refuge and strength, 

A very present help in trouble"

Psalm 46: 1

Comfort by Special Divine Presence

God's presence with a believer is a source of comfort, strength, and consolation. In this chapter we will look at the fourth way God comforts his people, which is by giving the downcast an inner sense of God's loving presence through his Spirit bearing witness with their spirits, often whispering peace in his "still small voice" (I Kings 19: 12) as the song we cited in the previous chapter stated, titled "He Whispers Sweet Peace To Me." Number four in the list is similar to number three, showing how God works on the internal feelings in giving comfort. So thought the Psalmist David who said:

"Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me." (Psa. 23: 4 kjv)

The above text in Exodus 33: 14 also indicates that God's presence with his people is a source of comfort or rest. In that oracle the Hebrew term for "presence" is panim and is a plural noun meaning "faces" or "presences," and so means "my presences they shall go." It is a text that bewilders many bible teachers but should not, no more than God's name "Elohim" being in the plural and why Elohim in the creation says "let us make man in our image, after our likeness." I firmly believe that this is because God is three persons though he is one God in essence or substance or nature. God is revealed as Father, Son or Word, and Holy Spirit. The Bible teaches a Trinity of the Unity and a Unity of the Trinity. When a person believes in Christ, all three divine persons enter into him or her and dwell there. So Jesus said: 

"Jesus answered and said to him, “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him." (John 14: 23 nkjv)

Many verses also speak of the Holy Spirit dwelling in believers. (See Rom. 8: 9; I Cor. 6: 19) So, by God saying "my presences will go with you" he means the presence of the Father, the Son, and the Spirit, each being a face of God. 

Yet, to the unsaved, God's presence can be a source of irritation, fear, and grief. In the Garden of Eden Adam and Eve enjoyed God's presence as much as the angels of heaven. Yet, when they rebelled against God by their transgression, we find it recorded how they fled from that same presence.

"And they heard the sound of the LORD God walking in the garden in the cool of the day, and Adam and his wife hid themselves from the presence of the LORD God among the trees of the garden." (Gen. 3: 8 nkjv)

Once they walked with God, enjoying his immediate presence, but when they sinned they fled from the presence of the Lord. When Christ enters into a believer, his presence becomes a source of great joy and comfort. Believers often "sense" God's presence in a special way, especially when they are praying in the Spirit, or when praising the Lord in Spirit and with jubilant joy and delight, or when in deep meditation and musings upon the word and works of God, or when preaching the gospel to the lost or sharing God's word with other believers. After all Jesus said "where two or three are gathered together in my name there I am in the midst of them." (Matt. 18: 20) "There I am" speaks of his presence. He also told the first missionaries that he would go with them, even to the end of the age. (Matt. 28: 20)

It is difficult to define "presence," much like other words, such as life, death, gravity, etc. What does it mean to be in the presence of another? What does it mean to be in the presence of God? Bible teachers recognize the complexity of defining God's presence, such as when it is said that God is omnipresent, or everywhere present, and yet where it says that God only dwells in believers. There is a general presence and a special presence. Some scholars speak of God's "mystical" presence because of how inexplicable is God's presence. In the text in the heading God tells Moses that his presence(s) will go with him which seems odd if God is already everywhere. Clearly the reference is to God's special presence. Who can doubt that God's presence in heaven is different in some ways than his presence on earth? 

There is an old Christian hymn that describes how the believer in Jesus experiences the loving presence of Christ, the title and words of that spiritual song are as follows:

How Tedious and Tasteless The Hours

1 How tedious and tasteless the hours
When Jesus no longer I see!
Sweet prospects, sweet birds, and sweet flowers,
Have all lost their sweetness to me;
The midsummer sun shines but dim,
The fields strive in vain to look gay;
But when I am happy in Him,
December's as pleasant as May.

2 His name yields the richest perfume,
And sweeter than music His voice;
His presence disperses my gloom,
And makes all within me rejoice;
I should, were He always thus nigh,
Have nothing to wish or to fear;
No mortal so happy as I,
My summer would last all the year.

3 Content with beholding His face,
My all to His pleasure resigned,
No changes of seasons or place
Would make any change in my mind:
While blest with a sense of His love,
A palace a toy would appear;
And prisons would palaces prove,
If Jesus would dwell with me there.

4 Dear Lord, if indeed I am Thine,
If Thou art my sun and my song,
Say, why do I languish and pine,
And why are my winters so long?
O drive these dark clouds from my sky,
Thy soul-cheering presence restore;
Or take me to Thee upon high,

Where winter and clouds are no more.

The Psalmist said: "In Your presence is fullness of joy; At Your right hand are pleasures forevermore." (Psa. 16: 11 nkjv) That is certainly true in heaven, but to a lesser degree it is true in the life of the believer, when in prayer, praise, or meditation, he is in a "heavenly place." God's presence ought to be coveted above all things. When I pray I begin with thanking God for all things and the highest blessing I give him thanks for is his indwelling presence. There is no greater blessing than to have God making our hearts his home or temple. So Moses wrote in his exhortation and encouragement to the chosen people of God:

“For what great nation is there that has God so near to it, as the LORD our God is to us, for whatever reason we may call upon Him?" (Deut. 4: 7 nkjv)

Further, it is a wonderful thing to have God's promise to draw near to us when we draw near to him in faith and repentance. Wrote James: "Draw near to God, and he will draw near to you" (James 4:8).

The believer can be assured that "The Lord is near" (Phil. 4:5). That "The Lord is near to those who have a broken heart, And saves such as have a contrite spirit." (Psa. 34: 18 mkjv)

God himself says:

"For thus says the High and Lofty One Who inhabits eternity, whose name is Holy: “I dwell in the high and holy place, With him who has a contrite and humble spirit, To revive the spirit of the humble, And to revive the heart of the contrite ones." (Isa. 57: 15 nkjv)

Thank God for the comfort that comes from his presence with us!

Two Seed Baptist Ideology (XLIV)

Having in the immediate preceding chapters focused on what Elder Lemuel Potter wrote about Two Seedism in his 1880 pamphlet "Unconditional Election Stated And Defined; Or, A Denial Of The Doctrine Of Eternal Children, Or Two Seeds In The Flesh" (It can be read (here) I wish now to examine some things he said about Two Seedism in his autobiography titled "Labors and Travels of Elder Lemuel Potter" (1894). He wrote the following in chapter thirteen (See here). Following that we will also look at what he wrote in his 1895 work "A TREATISE ON REGENERATION AND CHRISTIAN WARFARE" for it also has things to say about Two Seed views. In his book on his life, or his labors and travels, he writes (emphasis mine):

"After I commenced taking the care of churches, and baptizing and administering The Supper, it seemed like things were going along very smoothly except once in a while a brother would seem to criticize the doctrine of the resurrection. There was an old minister living in the country whose name was William Trainer, and who had been preaching in that country for many years before I was grown. He used to preach at my father's house when I was a boy. I held him in very high esteem as a man and a minister for some years after I commenced trying to preach. When I began to go out among the brethren, I would sometimes hear remarks made concerning him, that he did not believe in the doctrine of the resurrection of the body. He was occasionally accused of saying that he did not believe that anything would ever go to heaven that did not first come down from heaven." 

In earlier chapters we listed the various errors or heresies that are part of Two Seedism and a denial of the resurrection of the body was one of those errors, although not all Two Seeders denied it. Elder John M. Watson, from whose writings we cited in earlier chapters, stated that many of the Two Seeders in his area of middle Tennessee did deny a bodily resurrection. When I was a young "Primitive Baptist" minister I sometimes heard someone say of another "Primitive Baptist" minister that he denied the resurrection. I often said -- "I don't see how anyone can get that out of the Bible." I also would hear someone say of some Hardshell minister that he was a "no-Heller." These two denials spring from Two Seedism. We might even say that those who are known as "Primitive Baptist Universalists" came from Two Seedism. These would say that all of Adam's race would be saved, but would deny that all men are of Adam's race, those not of the race were the Devil's seed. 

In earlier chapters we stated that it was a basic premise of Two Seedism to say that nothing would go to heaven but what first came down from heaven and Potter says that very thing in the above citation. This premise or proposition was not derived from scripture, but one that was invented outside of scripture and then taken to the scriptures, and the scriptures twisted so as to make them agree with their man-made proposition. The Hardshells have invented other such propositions, ones that they think are inspired and are used to make the scriptures to square with them. Another one says this:

"Elder Afton Richards wrote a pamphlet in 1956 entitled, "Why I Am A Primitive Baptist". On page 21, he gives a definition of time salvation. Elder Richards says, "Primitive Baptists read the Scriptures with the desire of getting the harmony taught therein, and they enjoy much comfort that others do not get. When salvation refers to what God does for man without action on his part, and by the meritorious work of Christ, they know and realize that it refers to salvation in its highest order; preparing one to live with God in glory after death. When salvation is mentioned in connection with the acts of men; or man is to perform some action to bring about a better situation for himself, they know it is to be to the child of God (one freed from the guilt of sin), and refers to a timely deliverance, or something that is for man's benefit while he lives here in the world.""

I wrote about this in this post (here). The above words were written by Elder David Montgomery, a minister I met years ago. I also met Elder Richards years ago when I was preaching in Texas. You see the man-made proposition in the above, a proposition that is not stated in scripture but invented and then taken to the scriptures and one which takes priority over the scriptures and one which all scripture is interpreted or misinterpreted in order to square with it. The invention of such unbiblical propositions is a case of people being what Paul called "inventors of evil things." (Rom. 1: 30) I wrote upon this in this post (here), even citing Dr. John Gill who also applied this to invented false doctrines. The Hardshell proposition that says that any time salvation in the Bible is conditioned upon faith, repentance, etc., then it must be a mere time salvation, but any salvation text that mentions no such condition is a text dealing with eternal salvation, is of course, clearly unbiblical. This is true with the Two Seed proposition stated by Potter. 

Recall how Potter said that it was also a proposition of Two Seedism to say that nothing a person does in life is a reason for either going to heaven or hell. The proposition of Richards echoes this Two Seed proposition. 

When I was a young Hardshell minister I heard this motto and even heard one of the arguments or texts of scripture used to uphold it, which was taken from Revelation chapter twenty one where John sees the New Jerusalem descending out of heaven from God. Interpreting "new Jerusalem" as synonymous with "children of God" they argued that the children of God were once in heaven before they came down from heaven, which is a ridiculous interpretation. 

Potter continued:

"It was hard for me to believe but that he was all right, and I thought that some of the other ministers were jealous of him, and that that was the reason they found fault with his preaching. I was very fond of him, and I watched very closely after I had heard him accused, and I finally became satisfied that he did not believe in the salvation of the Adam man. He believed that the body—the earthly body—was no part of a child of God. After I became convinced that this was his faith, I said nothing for awhile, because I was young, and felt that I might be mistaken about the matter, until one time he preached at a school house a few miles from where I lived and I went to hear him." 

In a future chapter I will talk more in depth about how many Two Seeders denied the bodily resurrection of the just and unjust. At that time we will cite more from Elder Watson and his book against Two Seedism titled "The Old Baptist Test." The idea that "the Adam man" was "no part of a child of God" reflects the chief idea of Two Seedism, which says that in being "born of God" a preexisting soul or spirit comes down from heaven and enters into the Adam man and does not change the Adam man, a view that came to be known as the "hollow log" doctrine, which metaphor says that the children of God come down from heaven and enter the "Adam man" like a rabbit enters into a hollow log, and where the entrance of the rabbit into it does not change the log. Recall also that this entrance of the eternal child into the Adam man is called a "birth," but the "begetting" preceded the birth, occurring in past eternity when Christ was begotten. The "birth" was simply for the purpose of "developing" the eternally begotten spiritual child, and so, when the development is completed, the "Adam man" dies and the eternal child returns to God fully matured. 

It is hard to believe that when Potter saw the error of denying the bodily resurrection that he "said nothing for awhile," saying it was "because he was young and might be mistaken about the matter." How could he keep quiet? Was it because, as he said, that he rather favored Two Seedism when he began to preach? How could he be mistaken about such a fundamental element of the Christian faith? Does this confession of Potter not show how extensive Two Seedism and a denial of bodily resurrection were in Illinois in the 19th century? I can tell you this, I too was once a young minister among the Hardshells and I did not hesitate to call out the heresies and wrongdoings of some of them.  

Potter continued:

"His appointment had been published the Sunday before, and on that Sunday I went to my father's in company with some others for dinner, and as we were about separating, I overheard my father and another brother, in conversation, speak of Elder Trainer's appointment. They both expressed a desire to go and hear him, saying that if he had ever denied the resurrection of the body, they had never heard him. I said nothing, but thought that I had heard him. I went to hear him on this occasion, and when I got there these brethren were there, and when he arose to preach, he stated that some people were mistaken as to who the child of God is, or else he was. He said some thought that the lady and gentleman were the children of God, but that he did not believe that. When he made use of that expression I thought, "they hear it now." I know now, and did then, that if the lady or gentleman is not the child of God, the doctrine of the resurrection of the body is not a true doctrine. Elder Trainer, at that time was on his way to Little Wabash Church, in White county, and I concluded to make the trip with him, which I did. I rode with him all day, during which time he talked a great deal, for he was a great talker. He satisfied me that he did not believe in the resurrection of the body for he said it in so many words. His preaching among the churches in that part of the country caused a great deal of wrangling and considerable hardness among the brethren, and the exclusion of some good men from the church. This was rather embarrassing for me, to go among brethren who differed, and yet seemed to be good brethren. Matters went on in this way for some two or three years, before a final separation came on account of the non-resurrection doctrine."

This is a part of the history of many of those who call themselves "Primitive Baptists" and yet they want to sweep it under the rug as much as possible. So, why did Potter, who came to be such a great champion debater, not challenge Elder Trainer? As we will see, he did later have a debate with a Two Seeder on the issue of the resurrection of the bodies of the dead. 

Potter wrote further:

"In the winter of 1868, I was called to the care of Grayville church, and moved down into the neighborhood of that church. After I had been there about a year, it seemed that the non-resurrection doctrine advocated by Elder Trainer and others was causing more and more trouble all the time, and the feeling was getting very high, until finally the church at Little Wabash called a council from several of the churches around, to advise them what to do, which council advised all our churches to shut the anti-resurrection doctrine out of their houses. This most of the churches did throughout the Skillet Fork Association."

This denial of bodily resurrection is a direct offshoot of Two Seed ideology.

Potter wrote:

"While I am on the subject of the trouble concerning the non-resurrection doctrine, I will state that in the year 1869, the church at Little Wabash, White county, Illinois, at the request of her pastor, Elder David Stuart, called for the council mentioned in the preceding chapter. The council was to meet in February. Some of Elder Trainer's friends notified him of the meeting, and he and another preacher by the name of Enoch Tabor attended the meeting. On their way to that meeting, they had an appointment at my church at Grayville, for Tabor to preach on Friday night. I had never seen Elder Tabor, but he was said to be a very able man. Being in company with Elder Trainer, it was natural to suppose that he would be in sympathy with him on that doctrine. I went out to hear him preach, and he took for his text, “It is a faithful saying, and worthy of all acceptation that Christ Jesus came into the world to save sinners, of whom I am chief." For about an hour and a half, I thought he made as able a defense of the doctrine of salvation by grace, without creature conditions or merits, and against the charges on the part of conditionalists, as I ever heard a man make. I could not help but be pleased with his ability and the masterly and powerful manner in which he defended the doctrine of salvation as being by grace alone, through the Lord Jesus Christ. At the end of that time he began to inquire, “But who is it that is saved? Is it the Adam man, or any of his posterity?” and for another hour and a half, I do not think I have ever heard a man give his own people, claiming the Baptists as his people, more abuse for believing the doctrine of the resurrection, and the salvation of the Adamic sinner than he did. He said he had been in good standing with the Baptist people ever since the year 1827, and that he had opportunities to know what the Baptist doctrine was, and he wanted no better evidence that a man was a Pharisee than for him to believe in the doctrine of the resurrection of the just and the unjust. He said that if a man had his name written in letters of gold upon his forehead, whose brilliancy would outshine the sun, “Pharisee,” it would be no better evidence to him that he was a Pharisee than for him to say he believed in the resurrection of the just and the unjust. While he was preaching, I looked over my congregation and saw that the house was full of people, and that the majority of them were unacquainted with what the Baptists really did believe upon the question of the resurrection. All my responsibilities began to bear heavily upon my mind. Should I, young, weak and timid as I was, presume so much as to tell this intelligent and thinking audience that I did not believe or endorse this man's preaching on the question of the resurrection? If I undertake to argue against him the people will think I am foolish. If I let matters go and say nothing about it, I do injustice to my own cause. I am the pastor of this church, and have read in scripture the obligations resting upon a watchman who sees the foe coming and does give the alarm, I made up my mind, however, that I would not say a word until after Elder Trainer had said what he had to say." 

The idea that salvation is without conditions on the part of people is also a direct offshoot of Two Seed ideology. That is not to say that there were not others, prior to the genesis of Two Seedism, who denied that there were conditions for salvation. 

In J.H. Spencer's history, volume two, he writes the following about the Elkhorn Baptist Association of Kentucky in chapter one, published 1886 (See here):

"In answer to a query from Tates Creek, the churches were advised to use all tenderness to re-claim persons holding the error of conditional salvation, but if they could not be reclaimed, to exclude them."

This occurred in 1785 the year the Elkhorn Association was organized. What is interesting, however, is the association's endorsement of both the 1644 and 1689 London Confessions of faith, as well as the Philadelphia Confession, which of course does teach that there are conditions for salvation. In fact, in 1793 we have this record given by Spencer:

"1793. October 12. At South Elkhorn. Grassy Lick and Flat Lick Churches had been received, in May, and now Springfield Church was received. A union was formed with the four churches which had recently seceded from South Kentucky Association, on the following terms, proposed by the seceding churches:

"We agree to receive the regular Baptist Confession of Faith; but to prevent its exerting a tyrannical power over the consciences of any, we do not mean that every person is to be bound to the strict observance of everything therein contained, yet that it holds forth the essential truths of the gospel, and that the doctrines of salvation by Jesus Christ, and free, unmerited grace alone, ought to be believed by every christian, and maintained by every minister of the gospel. And that we do believe in the doctrines relative to the Trinity, the divinity of Christ, the sacred authority of the Scriptures, the universal depravity of human nature, the total inability of men to help themselves without the aid of divine grace, the necessity of repentance toward God and faith in the Lord Jesus Christ, the justification of our persons entirely by the righteousness of Christ imputed, believer's baptism by immersion only; and self-denial; and that the supreme Judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men and private spirits, are to be examined, and in whose sentence we are to rest, can be none other than the holy Scriptures, delivered by the Spirit, into which Scriptures, so delivered, our faith is finally resolved."

So, salvation is unconditional and yet faith and repentance are necessities for salvation? Obviously they felt like the term "conditional salvation" implied things that they did not believe. I write about this extensively in my series on "The Hardshell Baptist Cult" and in some other articles. (See here, here, here) In the latter I cite from Elder John M. Watson, who we have cited from extensively in earlier chapters, on this question. He wrote:

"Some suppose that as this doctrine includes conditions or means, the performance of, or compliance with, them determines the acts of the Lord, making His acts dependent on them of the creature; and as the subject is sometimes discussed in such a manner as to embarrass those who are otherwise sound in the faith, it may not be amiss to give scriptural exposition of conditions and means."

"The reader should be reminded that there is a difference between the conditions of the first covenant under the law, and those of the Gospel under the second, or new covenant, Heb. 8: 9, 19...The condition, do and live was performed by Christ, and the benefits of it are enjoyed by faith, and by our compliance with it; for by nature we are morally unable to do so." (page 355)

Next Watson cites Perkins:

"William Perkins writes equally as clear on this subject as follows: "In the covenant of grace, two things must be considered, the substance thereof, and the condition. The substance of the covenant is, that righteousness and life everlasting is given to God's people by Christ. The condition is, that we for our part are by faith to receive the aforesaid benefits; and this condition is by grace as well as the substance." And no less in point is the following: "He freely provideth and offereth to sinners a Mediator and life and salvation by Him, and requiring faith as the condition to interest them in Him, nourisheth and giveth his Holy Spirit to all his elect to work in them that faith with all other saving graces, and to enable them to all holy obedience of the truth of their faith."

"So that the subject of the conditions of the Gospel, which have been confounded by many with those of the law and have given rise to so many Arminian errors, admits of a very satisfactory exposition. The Lord did not under the first covenant, promise to give grace to the fallen sinner to enable him to keep the whole law, that being the condition of justification and life; but under the new covenant it was both promised and given." (page 356)

"Means admit of a similar exposition. The Lord has gone out before us also in them. He not only gave us His Gospel, but ordained means by which it would become savingly efficacious to all His chosen. Isa. 55: 11...So we may say of Gospel means, without the power of God they never prevail over the hearts of sinners; but means in His power, whether great or small, in our estimation, are always efficacious. He derives no strength or advantage from them as adjuncts to His work. He employs them because it is His will to do so. Eph. 1: 11." (page 357)

"Paul, however, does not affirm, like some of our modern innovators, that means or instrumentalities are not employed by the Lord in the divine plan of salvation; for he asks: "How shall they hear without a preacher?" Rom. 10: 14."

It is not surprising that the Two Seedism of Elder Trainer included a view that denied conditions for salvation. Recall that in a previous chapter we gave one of the propositions of Two Seedism which stated that nothing a person does in his life is a condition for going either to heaven or hell. 

In this next chapter we will continue what Potter says about Elder Trainer and Elder Tabor and their Two Seed tenets and their denial of a bodily resurrection.

Twenty Years of Writing

Twenty years ago I began my Internet writing on scripture. I began with the "The Baptist Gadfly" blog in 2006, then began this blog, "The Old Baptist Test," and then later "My Daily Bread" blog in 2008, and then all the later blogs which are devoted to consolidating all my writings on particular subjects. Links to them all are on this blog. The "Old Baptist Test" blog was initially begun for the purpose of writing against Hyper Calvinism and Hardshellism, but has become the place where I now do almost all of my writings. I titled this blog "Old Baptist Test" after the title of Elder John M. Watson's book "The Old Baptist Test," which was first published in the mid 1850s and then later revised in 1866 shortly before his death, and promoted by Elder R. W. Fain and Elder J. B. Stephens and others who published the weekly paper "The Baptist Watchman" in the late 1860s through the 1870s. I chose this in order to determine who are the real old or primitive Baptists.

I have affirmed since I began this blog that I am the real "Old" or "Primitive" Baptist and that those who call themselves so today, i.e. the "Hardshells," are not so, being the new school, or what Elder R.B.C. Howell called "new test men." There are some groups who call themselves "Primitive Baptist" who are not Hardshell, not even being five point Calvinists, such as the Eastern Association of Primitive Baptists. Further, the Missionary Baptists who remained Calvinists after the division with the Hardshells refuted the idea that the Hardshells were the true Primitive Baptists. I have shown historical evidence over these past twenty years that showed that the forefathers of today's Hardshells did not deny that God used the preaching of the Gospel and word of God in the eternal salvation of sinners, did not deny that perseverance was necessary for final salvation, and thus showed that those who now deny those teachings show that they are not "primitive" or "original" at all. I have challenged them to come and debate these things but they have, with but one exception, chosen to run from such a debate. 

I thank God for Elder Fralick who has been a contributing writer for this blog since its inception. He has written some very good articles through the years in this blog. I also thank God for Elder Ken Mann who became a contributing editor later and who has also written some fine articles. I thank Elder Jeremy Sarber, who used to be a contributing editor, but who left to write for his own Internet sites. He and I remain friends and communicate periodically. I also thank God for the several other ministers who I have helped to come out of Hardshellism, such as Elder (Dr.) Stephen D. Emmons of Texas. I write about this in this post (here). Elder Sarber was already seeing the errors of the Hardshells prior to his departure from them, but I hope we were a help to him in making that move. We could mention many others who either left the Hardshells or who were kept from joining that cult. Some of these people are from Russia and the Philippines. In fact, one whole church left the Hardshells through our writings, and brother Mann has been serving them for several years. 

Many of the Hardshells despise my outreach ministry to their members and use all kinds of disgraceful tactics to keep their members from reading what we write. They make all kinds of false accusations and ad hominem attacks against me. Those who have left comments over the years show this to be the case, being guilty of hit and run tactics, slander, and taking pot shots at our character. 

I know my time is short. I have had a heart stent, have high blood pressure, and have had pulmonary fibrosis now for five years. My older brother recently passed away from the same disease, having it for about twelve years, which is above the normal time that people with it live. His last two years were very bad. I am heading that same way unless the Lord wills otherwise. I intend, however, to write as long as I can, to "occupy till he comes" for me in death. My wife of forty years continues to decline, now battling lung cancer again. Please keep her in your prayers. 

I thank God for all our readers, which number has increased through the years. Over the past year we have had a couple months where we received about 130,000 page views per month. I regularly pray for the readers, that what they read will help them to see the way of the Lord more clearly, that saints and sinners would be saved by their reading. I thank all of you who have left comments, who have encouraged us, who have prayed for us. 

These past twenty years have been the best years of my life. I have been retired or semi-retired during this time and have been able to spend nearly every day in prayer and study of the word of God. I get to teach nearly every day by means of these blogs. I know many Hardshells wish that I would quit. In fact, about eighteen years ago I had one Hardshell ask me -- "how long can you go?" He meant how long can I go on attacking the errors of Hardshellism and Hyper Calvinism. Well, I am still going like the energizer bunny.

Brothers and Sisters, pray for us, that the word of God, by our writings, may have "free course and be glorified" (II Thess. 3: 1).  

God Comforts Believers (2)

In the previous chapter I introduced the subject of how God comforts his people. He is indeed "the God of all comfort." People go to all kinds of people and places to find comfort but will not go to God for it. To obtain God's comfort requires that a person believe God and put his or her trust in him. Doing so makes one a child of God, for we are, as Paul said, "children of God by faith in Christ Jesus." (Gal. 3: 26 kjv) This relationship brings fatherly comfort and compassion, as the Psalmist said: "As a father shows compassion (pity kjv) to his children, so the LORD shows compassion to those who fear him." (Psa. 103: 13 esv) In the first chapter I gave nine ways whereby God comforts his people when they are cast down, discouraged, depressed, full of anxiety and care, and sad and sorrowful.

We focused on the first two ways, showing first how God comforts his people by his word, by giving them good news or a good word, by assuring them that their sufferings will work together for their good, and by calling their attention to the many "great and precious promises" (II Peter 1: 4) he has given to them, and by reminding them of past blessings and deliverances. We next focused on how God comforts his people by sending people to comfort them, who bring a good word, or who "weep with them who weep" (Rom. 12: 5), and who encourage the downcast. Such messengers are often a means our heavenly Father uses to lift the spirits of the depressed.

Now we will focus on some of the other ways that God comforts his people. But, before we do that, I want to remind the reader that the word "comfort" means to strengthen. It has a different meaning from the word "consolation," as in the text we previously cited where Paul spoke of the comfort that comes from God and the "consolation" of Christ. (II Cor. 1: 3-5) On one occasion Paul uses the Greek word parēgoria (παρηγορία), which evolved into the medicinal term "paregoric." (Col. 4:11) It is where we get our medicinal word "paragoric," a drug used to relieve an upset stomach. It is used by Paul to describe his fellow workers as a "comfort" or "solace" (parēgoria) to him, literally meaning a soothing, encouraging, or consoling influence, saying: "and these only are my fellow workers for the kingdom of God, and they have been a comfort (παρηγορία) to me." 

Comfort by Divine Work in the Soul

God comforts through his word and through heaven sent messengers. But, we must not exclude what God does through what we might call supernatural influences of the Spirit. In the early 19th century there was a good deal of debate over what was called "spiritual influences," the debate concerned whether God influences the heart, mind, or feelings apart from the word of God or apart from what was called "moral suasion" or persuasion. Many accused Alexander Campbell of denying such spiritual influences, although Campbell said that he did not deny them. (See my post on this here) One of the texts used to show the fact and need of such spiritual influence is this:

"Then He said to them, “These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.” And He opened their understanding, that they might comprehend the Scriptures." (Luke 24: 44-45 nkjv)

This opening of the understanding is what the Lord did apart from the Scriptures, being the very spiritual influence I am talking about. God comforts his people by such spiritual influences. He does this by mystical operations upon their hearts, minds, souls, spirits, and emotions. We likewise read where the Lord "opened Lydia's heart to heed the things spoken by Paul." (Acts 16: 14) This opening of her heart was done by a spiritual influence upon the heart apart from the word. 

We also see such spiritual influence alluded to when the apostle Paul wrote the following: "The Spirit Himself bears witness with our spirit that we are children of God." (Rom. 8: 16 nkjv) This witness of the Spirit with our spirits is done in a manner inexplicable, and yet all the Lord's people know about it. This inner testimony of the Spirit is often felt when in prayer or meditation, or when engaged in praise and worship, or when hearing the word preached or taught. It is alluded to in these words of the Lord to Isaiah:

"Your ears shall hear a word behind you, saying, “This is the way, walk in it,” Whenever you turn to the right hand Or whenever you turn to the left." (Isa. 30: 21 nkjv)

This is certainly true when it comes to hearing what our consciences say to us. God's people have heard this voice of the Lord whispered in their ears, warning them of danger, or approving or disapproving of what they do. So the Christian song "He Whispers Sweet Peace To Me" testifies to.

I could not go on without Him, I know
This world would overwhelm my soul
I could not see the right way to go
When temptation o'er me rose

He whispers sweet peace to me
He whispers sweet peace to me
When I am cast down and troubled in soul
He whispers sweet peace to me

He speaks in a still small voice, we're told
It's a voice that dispels all my fears
And when I am cast down and I'm troubled in soul

God's people can often feel or sense God's presence with them. Again, this is psychologically inexplicable. How God operates on the mind and emotions is mystical. This is certainly true with how he gives comfort, consolation, and peace of mind, which often are "beyond understanding." 

It is a kind of spiritual intuition or a kind of "discernment of spirit" (I Cor. 12: 10), an example of which is seen when Peter addressed Simon the sorcerer, who had professed faith in Christ, and said to him "For I perceive that thou art in the gall of bitterness, and in the bond of iniquity." (Acts 8: 23) This is a case of spiritual perception where believers have the ability to discern and understand spiritual truths and realities that are not accessible through natural senses or human reasoning alone. It involves having heightened awareness and insight into the spiritual realm, often granted by the Holy Spirit to believers. It is like sensing that someone is behind you, or sensing that someone is watching you. Paul spoke of "spiritually discerning" the scriptures. (I Cor. 2: 14) It is like sensing spiritual presences, such as demons, ghosts, or angels.

It is on this level that God also comforts and consoles his people. He makes them sense his presence, feel his love and care at the core of their being. This is one of the ways that God lifts up the depressed spirits of his people. Paul spoke of believers, by practice, being able to "sense" what is good and evil. (Heb. 5: 14) In the same way that God's Spirit bears witness to our spirits that we are the children of God, so does he comfort our spirits by spiritual influence. 

God Comforts Believers

"Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God. For as the sufferings of Christ abound in us, so our consolation also abounds through Christ." (II Cor. 1: 3-5 nkjv)

It is a marvelous thing to have God the Father, God the Son, and God the Spirit as our Comforter. The above texts focus on God the Father, though not exclusively, for when the text says that Christians "are comforted by God" the three persons of the Godhead are included. After all, both Jesus and the Holy Spirit are called "Comforters." So Jesus said:

"16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. 18 I will not leave you comfortless: I will come to you...26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." (John 14: 16-18, 26 kjv)

Both Christ and the Spirit are comforters. Both the Father and Son send the Spirit who is a Comforter and so the Father and Son comfort through the Spirit.

The English word "comfort" carries the idea of strengthening, or fortifying. The root of the word is "fort" as in the word "fortitude." It originated from the Latin confortare ("to strengthen greatly"), derived from com (together) and fortis (strong). It involves providing, or being a source of strength, hope, or resilience to a person experiencing difficult times. It is the mind, soul (psyche), spirit, feelings, emotional state, that is comforted, although indirectly the body is strengthened, for the health of the former often determines the health of the body.

In my recent meditations I have pondered just how God has comforted me, and in doing so I was led to consider what the Bible says. God has never spoken directly to me with an audible voice as he has done to prophets, though I often pray for it and covet it, as Paul directed us all to do, saying "Pursue love, and desire spiritual gifts, but especially that you may prophesy." (I Cor. 14: 1 nkjv) God has comforted me in other ways that are common to all the Lord's children.

Ways God Comforts People

God comforts his people through 

1) the holy scriptures, 

2) people who he sends to the ones needing comfort, 

3) working on the internal feelings of those needing comfort, 

4) giving the downcast an inner sense of God's loving presence through his Spirit bearing witness with their spirits, often whispering peace in his "still small voice" (I Kings 19: 12), 

5) through the Spirit bringing to people's minds and memories the words of scripture or of their past experiences with God, 

6) making ways of escape from the thing causing depression, sadness, mental anguish, etc., 

7) inspiring hope on a deep level within the soul especially through prayer and meditation, 

8) giving inner peace or calming the mind when agitated by troubles in ways inexplicable, 

9) giving inner strength to endure the mental suffering. 

There may be other ways too, but these are what I think of at the present time. If our readers think of others, please leave us a comment and tell us.

Let us now focus on each of these ways, beginning with how God comforts his people through the scriptures.

Comfort Of The Scriptures

"For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope." (Rom. 15: 4 nkjv)

It is foolish for professing Christians to want more divine comforting while failing to read and become knowledgeable in the scriptures. How can God comfort you out of the scriptures if you know nothing of the scriptures? More comfort or inner strength is found in knowing more and believing more in scripture, especially the promises of salvation therein, of which comfort is a part. Paul says, in the above text, that three things are obtained freely from the scriptures, which are "learning," "patience" (or perseverance or endurance), and "comfort." Think of the lines in that precious hymn "Where Could I Go But To The Lord":

Living below in this old sinful world 

Hardly a comfort can afford 

Striving alone to face temptation sore 

Where could I go but to the Lord 

Where could I go oh where could I go 

Seeking the refuge for my soul 

Needing a friend to save me in the end 

Where could I go but to the Lord 

Life here is grand with friends I love so dear 

Comfort I get from God's own word 

Yet when I face that chilling hand of death 

Where could I go but to the Lord

Comfort From God Sent Comforters

The text in the image above that has Paul saying "God who comforts the downcast" goes on to say that God comforted him "by the coming of Titus," a young minister who was a great source of joy to the aged apostle. But, the apostle says that it was "not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more." Titus brought Paul good news that cheered him up for even the great apostle was not without feelings of sadness, nor was the Lord Jesus, "for in much wisdom is much grief, And he who increases knowledge increases sorrow." (Eccl. 1: 18 nkjv) Giving good news, as Titus did, is one way God comforts. He often does this by sending one or more of his servants to speak to a suffering saint to  give words of hope and good news. "As cold water to a weary soul, so is good news from a far country." (Prov. 22: 25 nkjv) Good news helps people to deal with the bad news. Said the wise king Solomon: "Anxiety in the heart of man causes depression, But a good word makes it glad." Prov. 12: 25 nkjv) 

Comforting others is a calling for Christians who know what it means to be comforted by God and the way in which God comforts them. Paul even said this, saying that God comforts us and we therefore ought to know how to comfort others. God comforts by giving good news and comforting words and thoughts. When Christians are sad because the outlook seems bad, they should be exhorted to look up for the up-look is much better. Here are some examples of how Paul comforted the suffering persecuted Christians who were facing "great trials of affliction" (II Cor. 8: 2):

"And we know that all things work together for good to those who love God, to those who are the called according to His purpose." (Rom. 8: 28 nkjv)

"For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory." (II Cor. 4: 17 nkjv)

"But he knoweth the way that I take: when he hath tried me, I shall come forth as gold." (Job 23: 10 kjv)

"It is good for me that I have been afflicted, That I may learn Your statutes." (Psa. 119: 71 kjv)

"For His anger is but for a moment, His favor is for life; Weeping may endure for a night, But joy comes in the morning." (Psa. 30: 5 nkjv)

"And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you." (I Peter 5: 10 esv)

This is how God comforts his people and it is the way that we should comfort them also. We should give them these words of wisdom and insight. Job said that his friends turned out to be "miserable comforters." (Job 16: 2) As friends we should "strengthen the hands which hang down, and the feeble knees." (Heb. 12: 12 nkjv) Christians who have been comforted by God have learned thereby to comfort others. Said the prophet Isaiah:

“The Lord GOD has given Me The tongue of the learned, That I should know how to speak A word in season to him who is weary. He awakens Me morning by morning, He awakens My ear To hear as the learned." (Isa. 50: 4 nkjv)

Rejoice my fellow Christians that we have a God who comforts the cast down, who strengthens us so that we can endure sorrows and trials. In the next article we will look at the other ways God comforts his people.