A Discussion of Watson's "Old Baptist Test"?

Elder David Montgomery, present day Hardshell, wrote:

"Elder John M. Watson in his book, "The Old Baptist Test or, Bible Signs of the Lord's People" (Pub. 1867), said many good and necessary things that would be pertinent to the church today, but to be honest, there are several passages from the book that I completely disagree with. Perhaps an examination of Elder Watson's book could become another item of discussion among us."  ("Proving Time Salvation" - as cited in my posting Hardshell Falsehoods)

Well, come on brothers! We would love for the Hardshells to heed the advice of Montgomery and have this discussion about Watson and his book and how it relates to PB history and heresies.

Elder (Dr.) John M. Watson On Means In Salvation

Elder (Dr.) John McClaren Watson

1798-1866

Author of the famous work 

"The Old Baptist Test"

(see pdf file here)

Elder Watson wrote:

"What said the prophet? "O ye dry bones, hear ye the word of the Lord." I would just state here, at once, that I have no idea that sinners, dead in tresspasses and sins, will ever believe through the exhortations of the Lord's ministers, any more than that the dry bones would have lived through the prophesying of the prophet, apart from what the Lord did for them. But that fact does not nullify the commission to preach to them, but on the contrary greatly strengthens it. The divine assurance that God's word will prosper in the thing whereunto He hath sent it, affords great encouragement to preach to sinners. If it be said by the objector that they are deaf and cannot hear it, faith replies God can open their ears; if said they are dead, faith again says God will give them life; and thus faith can meet all the objections which can be urged against preaching to the very chief of sinners, and at the same time exclude that Arminianism which some affect to see in a course of this kind. Where is the Arminianism, I would ask, in doing what the Lord has expressly commanded us to do? unless, however, it be by doing these things without faith. It seems to me that two very opposite errors may be indicated here:

1. The Arminian takes the means out of the hands of God, in toto, or in part, and uses them according to His own strength, and they then degenerate into Arminian powers.

2. The Antinomian will not regard any thing in the light of means, and in his doctrine will not allow even the Lord to employ them, says that the Lord is not dependent on means, and can do all His work without them. Now, the truth is, had it been the will or the way of the Lord, He could have breathed upon the dry bones as well without the prophesying of the prophet as with it, and could have given repentance to John's converts, or to Paul's, without their preaching; but their preaching to such, even to those dead in tresspasses and sins, had been included in the divine plan, and it needs must be done, let it be termed means, the will or way of the Lord, as you please." ("Old Baptist Test," pages 327, 328) 

Well did I name this blog "The Old Baptist Test" seeing we are the real old or primitive Baptists on these points, being in line with elder Watson and the founders of the Hardshell church.

Hardshells & Universalism

I have asserted many times over the years, as have others before me, that the "Primitive Baptist Church" has been historically afflicted with the disease (or heresy) of "Universalism." This is true especially of that time period that correlates with the late 1800s and early 1900s, a time when

1) the denial of means in the new birth was gaining ground
2) the doctrine of "time salvation" was being widely promoted and accepted
3) opposition to the "absolute predestination of all things" was also gaining ground
4) the doctrine of perseverance of the saints was being forsaken and opposed
5) the idea that evangelical faith is a condition for eternal salvation was being opposed

There is a group of "Primitive Baptists" that are overt promoters of the theory of universal salvation. They are simply known as "Primitive Baptist Universalist."

Most other "Primitive Baptists" are what we call "quasi" Universalists. By "quasi" we mean "having some resemblance usually by possession of certain attributes" ( Merriam-Webster), "to a degree, but not completely" (Cambridge).

Wrote PB Founding Father John Watson:

 "These questions, when properly answered, show most conclusively that we should preach repentance towards God, and faith in the Lord Jesus Christ, "to every creature"--to "all men everywhere." If we say our preaching is to the (already-SG) called of the Lord, and to them only, and make no distinction between the many called and the few chosen, we will involve the tenet of universalism." (as cited by me in the post titled - Preaching Repentance & Faith)

That was a kind of prophecy and it has come true. It did involve the denomination in Universalism.

C.B. Hassell on Predestination & Providence

14 Oct. 1809–11 Apr. 1880

Of the senior Hassell, it was said:

"He is such a strong believer in Predestination that he views all his own actions even to have been for the best, and, by the omnipotence of this doctrine, reconciles to his mind the result of all matters whether adverse or prosperous. He does not believe in the existence of such a thing as “Luck” or “chance”, and has avoided the habit as much as possible of “regretting” anything that occurs in the order of Divine Providence." (Chapter the Third)

Copied by Eugenia H. Glover from Frederick W. Hoyt's copy of 1925. Finished on November 30th, 1957. Published at Williamston, N. C. October, 1958 By The Martin County HISTORICAL SOCIETY Permission of Mrs. William R. Glover (Great-Granddaughter of the author) (SEE HERE)

Owen on General Expressions

I have dared to enter the world of John Owen.  I consider it part of my freedom in Christ that I am now at liberty to read behind such theological giants as this great Puritan.  I mourn for those Christians who relegate theology to the background, and rather spend their time checking out the latest self-help book making the bestseller list.  If they only knew the treasure of literature that was left by these eminent men of old.

Owen is at times very difficult to understand.  Pretty much everyone agrees on that.  Yet the time spent is well worth it.

The following quotation is one of the best explanations for the purpose of the general expressions in the New Testament that I have found, and how they are not affirmations of universal atonement.  If you aim to defend particular redemption yet wanted a good summary as to why we have such terms as ‘whosoever’ and ‘world’ in the New Testament, read this carefully.

“A second thing to be considered is, the economy or administration of the new covenant in the times of the gospel, with the amplitude and enlargement of the kingdom and dominion of Christ after his appearance in the flesh; whereby, all external differences being taken away, the name of Gentiles removed, the partition wall broken down, the promise to Abraham that he should be heir of the world, as he was father of the faithful, was now fully to be accomplished. Now, this administration is so opposite to that dispensation which was restrained to one people and family, who were God's peculiar, and all the rest of the world excluded, that it gives occasion to many general expressions in the Scripture; which are far enough from comprehending a universality of all individuals, but denote only a removal of all such restraining exceptions as were before in force. So that a consideration of the end whereunto these general expressions are used, and of what is aimed at by them, will clearly manifest their nature, and how they are to be understood, with whom they are that are intended by them and comprehended in them. For it being only this enlargement of the visible kingdom of Christ to all nations in respect of right, and to many in respect of fact (God having elect in all those nations to be brought forth in the several generations wherein the means of grace are in those places employed), that is intended, it is evident that they import only a distribution of men through all differences whatsoever, and not a universal collection of all and every one; the thing intended by them requiring the one and not the other. Hence, those objections which are made against the particularity of the ransom of Christ and the restraining of it only to the elect from the terms of all, all men, all nations, the world, the whole world, and the like, are all of them exceeding weak and invalid, as wresting the general expressions of the Scripture beyond their aim and intent, they being used by the Holy Ghost only to evidence the removal of all personal and national distinctions,--the breaking up of all the narrow bounds of the Old Testament, the enlarging the kingdom of Christ beyond the bounds of Jewry and Salem, abolishing all old restrictions, and opening a way for the elect amongst all people (called "The fulness of the Gentiles,") to come in; there being now "neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free, but Christ is all, and in all," Col. 3:11. Hence the Lord promiseth to "pour out his Spirit upon all flesh," Joel2:28; which Peter interpreteth to be accomplished by the filling of the apostles with the gifts of the Spirit, that they might be enabled to preach to several nations, Acts 2:17, "having received grace and apostleship for obedience to the faith among all nations" Rom. 1:5;--not the Jews only, but some among all nations, "the gospel being the power of God unto salvation to every one that believeth, to the Jew first, and also to the Greek," verse 16; intending only, as to salvation, the peculiar bought by Christ, which he "redeemed out of every kindred, and tongue, and people, and nation," Rev. 5:9, where ye have an evident distribution of that which in other places is generally set down; the gospel being commanded to be preached to all these nations, Matt. 28:19, that those bought and redeemed ones amongst them all might be brought home to God, John 9:52. And this is that which the apostle so largely sets forth, Eph. 2:14-17. Now, in this sense, which we have explained, and no other, are those many places to be taken which are usually urged for universal grace and redemption, as shall afterward be declared in particular.” ( The Death of Death in the Death of Christ)

S. Hassell On Conditions of Salvation

Elder Sylvester Hassell (1842-1928)

"The Error of Conditionalism"

The Gospel Messenger-September, 1894

"All the promises of God in Christ are yea and in Him Amen, unto the glory of God by us." {2Co 1:20} All the unconditional spiritual promises of God, from the beginning to the end of the Scriptures, engage to work in His people all the conditions of the conditional promises, and thus ensure their salvation. (Ge 3:15; 12:3; 2Sa 23:5; Ps 110:3; Isa 27:13; 35:10; 42:16; 45:17; Jer 31:33-37; Eze 36:25-27; 37:1-14; Zec 12:10-14; 13:1,7-9; Mt 1:21; 25:34; Joh 6:37-40; 10:15,27-30; 17:2-3,24; Ac 13:48; Ro 5:19-21; 8:28-39; 2Th 3:18,18; 2Ti 1:9-10; 1Pe 1:1-2; 1Jo 5:11-12; Re 1:5-6; 21:27)"

Is faith in Christ and the word of God a condition of salvation? Yes. Does this mean that salvation is uncertain? No. Does this mean that salvation is by free will and by works? No. Does this mean that salvation is in some sense unconditional and in some sense conditional? Yes. Did Hassell state the traditional and regular Baptist view in the above words? Yes. Are the above words against the teaching of most of today's Hardshells? Yes. Are they "primitive" or "original" or "old school" therefore? No.

The above teaching of Hassell is the view we entertain here at the Old Baptist Test. It is the view of our forefathers. Besides faith, repentance and perseverance are also conditions which the sovereign Lord requires, but which he also "engages to work" in his people to perform. The series we wrote titled "Conditional or Unconditional" looked at this subject exhaustively, both from the standpoint of scripture and Baptist history.

"O Lord, command what you will and give what you command." (Augustine)

Hassell On PB Two Seed Ancestry

Elder Sylvester Hassell (1842-1928)

The Two Seed Heresy

The Gospel Messenger--March 1894

Said Hassell (emphasis mine):

"In Ac 20:30, the Apostle Paul, speaking to the elders of the Church at Ephesus, says: "Also of your own selves shall men arise, speaking perverse (twisted, distorted, misrepresented) things, to draw away disciples after them." Whether with such a design or not, the heathenish perversions of Scriptural truth set forth by Eld. Daniel Parker, of Tennessee, about 1835, in his pamphlet called "My Views on the Two Seeds," have corrupted Primitive Baptist doctrine more, and rent off more members and churches from our fellowship, than any and all other causes combined. In the census of 1890, the Two-Seed Baptists claim to have 333 churches and 9,932 members in 33 States, the largest membership being 2,019 in Texas, 1,270 in Tennessee, 1,230 in Arkansas, 965 in Kentucky, 840 in Mississippi, 668 in Missouri, 641 in West Virginia, 538 in Alabama, 330 in Georgia, and from 10 to 194 in each of 14 other States. (The entire number of Primitive Baptists in the United States is probably about 100,000.) I am glad to have evidences that, at least in some sections, there is a strong tendency among the Two-Seed Baptists to renounce all the Parkerite corruptions of truth, and to return to the simple faith of the gospel. May it please the God of Israel soon to dispossess all their minds of the blighting Satanic delusions with which their churches have been cursed for nearly sixty years."

I have said, professor Crowley has said it in his book ("PBs of the Wiregrass South"), that the "Primitive" or "Old School" Baptist denomination has it roots in Two Seedism. Even though today's Hardshells may think that they have rid themselves of all elements of "Parkerism" and "Two Seedism," let them think again.

Said Hassell:

"It would be impossible to tell how many changes and forms, each one inconsistent with itself, with the others, and with the Scriptures, Two-Seedism has assumed during that period."

Boy! How true! This all well informed historians of this cult will acknowledge.

Said Hassell:

"Parkerism, while professing to establish grace and election, really do away with both, making salvation dependent on natural birth instead of grace, and offering it to all Adam's posterity, instead of to a part."

Again, so true!

Said Hassell:

"Elder Daniel Parker seems to me to give up his whole system when, in his "Supplement," he says, on the third page, that "sin is the serpent's seed;" and, on the eleventh page, that "the eternal condemnation of the lost will not be because they were of the serpent's seed, or non-elect, but because of their sin against God in His divine law and their unbelief in Christ;" and, on the thirteenth page, that "the Baptist doctrine of salvation by the sovereign distinguishing grace of God stands completely established by the authority of the word of God, as well as by Christian experience, independent of his own views as to the origin of the two seeds." When the author of this system makes these broad confessions, how can a single one of his followers hesitate to abandon forever this worthless human invention--this heathen corruption of the gospel that has, for sixty years, poisoned, hardened, chilled, confused, and divided the Church of God?"

Notice that! For sixty years the Hardshells had been battling Two Seedism. If they knew their history they would discover that many things about them in doctrine and  practice have come to them from those who have held to Two Seed ideas.

S.H. Hassell On Dr. John M. Watson

Elder Sylvester Hassell (1842-1928)

This great man of God (the ablest minister among them going into the 20th century) endorsed Elder John M. Watson as a "Primitive Baptist" minister and recommended his famous work "The Old Baptist Test" (Title Address of this Blog), and I wish to cite what the learned Hassell said about Watson and then make some comments. (highlighting mine)

Wrote

"Nearly thirty years ago ``the beloved physician,'' Eld. John M. Watson, professor of obstetrics in the medical department of the University of Nashville, Tenn, wrote in the "Old Baptist Test," these wise and warning words:

"We have become too ultra in most things. How great the change! Watchman! what of the night? I hear one respond, All is not well! another, that strange winds of doctrine are blowing; another, that the sickly dews of heresy are falling thickly around us, many are sickly and weak; another, that the sound of another gospel is heard in our midst, whereby many are being bewitched. I hear something of heavenly origin! Listen: "Though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed.' O, Israel, to you tents! Gird on the sword of the Spirit! put on the whole armor of God! Set up the waymarks and, in holy boldness and meekness, defend them against all heretical defacers! Above all things, avoid those prevailing ultraisms which are now eating on the Old Baptist Church as doth a canker--dividing churches and Associations, and disturbing the order and peace of the Baptists generally. Rebuke the ultraist whenever you meet with him--reclaim or reject him--let him be regarded constantly as the worst enemy of the Baptists of the present day!"

What is a shame is that the learned Hassell, though combating many Hardshell "ultraisms," or going to extremes in doctrine and practice, himself went into an extreme by disagreeing with Watson on the use of means in the new birth! As we have observed in other postings, Sylvester's "anti means" view of the new birth was not only contrary to Watson and the first "Primitives" but to that of his own father (C.B). He rightly observed how the Hardshells retained many elements of "Two Seedism" throughout the nineteenth century and he fought hard against this. However, he retained the Two Seed view of a no means view of the new birth.

Recall that Watson was one of the leaders during the split that formally began in 1832 via the "Black Rock Address." He was in fellowship with their leaders and his view on means was the view that was the accepted view.

Thankful To Our Readers

I have been busy lately and have had little time for working on articles. Besides still working on several building projects here at our little farm (three acres, barn, outbuildings, etc.), my beloved wife (Paulette) has been in the hospital since Monday. She had some pneumonia and a urinary tract infection. She has lost weight. This burden has been heavy and has turned me upside down (can't get settled on them lees!). Please keep her and our family in your prayers.

I try to pray and give thanks to God for the opportunity to minister to others via Internet writing; And now I wish to thank all our readers and my prayer (am I am sure of Kevin also) is that all who read what we write are blessed.

Thank all of you! For your readership and for your prayerful support. May God richly bless you all!

Settled On Their Lees? Who? Am I?

Over the past months I have been researching a biblical idiom that speaks of men who are "settled on their lees." I want to share the results of my studies with others, which is what every Christian teacher wants to do.

"And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The LORD will not do good, neither will he do evil." (Zephaniah 1:12 KJV)

"Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed. Therefore, behold, the days come, saith the LORD, that I will send unto him wanderers, that shall cause him to wander, and shall empty his vessels, and break their bottles." (Jeremiah 48:11-12, KJV)

What does it mean to be "settled on their lees"? Doubtless it is a metaphor that speaks of some bad moral or spiritual condition. For being in this condition, the LORD punishes them. Said one commentator (emphasis mine):

"Men settled on their lees" (Zeph. 1:12) are men "hardened or crusted." The image is derived from the crust formed at the bottom of wines long left undisturbed (Jer. 48:11). The effect of wealthy undisturbed ease on the ungodly is hardening. They become stupidly secure (comp. Ps. 55:19; Amos 6:1). To drink the lees (Ps. 75:8) denotes severe suffering." (see here)

God keep us from becoming "hardened or crusted" personalities! Or, too comfortable in our sins! Or, too comfortable in our religious errors (where we no longer invite investigation)!

Sanctify our trials so that they may make us better! "It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart." (Eccl. 7:2 kjv)

Another commentator wrote:

"The men that are settled on their lees; i.e. confirmed, hardened, and inveterate in their evil habits." (Pulpit Commentary)

Oh, God help us! Let us not become "settled on the lees"!

Said Dr. Gill:

"and punish the men that are settled on their lees...became hardened in sin, or "curdled", and thickened, as the word signifies; and were unconcerned about the state of religion, or the state of their own souls; and fearless and thoughtless of the judgments of God; but should now be visited, disturbed in their tranquil state, and be troubled and punished."

I cannot help but think that the "Primitive Baptist Church" has generally become "settled on their lees." But, even the church in general today has become so.

Is this not a Laodicean characteristic? "The effect of wealthy undisturbed ease ("lees") on the ungodly is hardening: they become stupidly secure (compare Ps 55:19; Am 6:1)." (Jamieson-Fausset-Brown Bible Commentary) "I am increased in goods" and "have need of nothing" are examples of people being "stupidly secure" in their sins and heresies.

Said another:

"This is an old biblical idiom but still used. It refers to the lees (dregs, sediments) of wine or other liquids that settle in the bottom of the containing vessel if it is not disturbed. Hence, the idiom refers to someone or something that is at ease, not disturbed, or worried. Sometimes this also has reference to a false assurance." (here)

"The New Revised Standard Version updates the figure, giving it as "people who rest complacently on their dregs." Pictured here is undisturbed wine. The dregs (lees) have precipitated out, and have not been disturbed for a very long time. When bottles of wine are not rotated (symbol of trial or upheaval - SG) in their racks or casks of wine that are not turned, the wine becomes thick and it's flavor is unchanged. For a cask of wine to sit for so long undisturbed implies prosperity and affluence. As a result, good wine becomes great and bad wine simply becomes worse."

"Some of the newer translations simply give the meaning of Zephaniah's figure of speech. The New American Standard speaks of the people being "stagnant in spirit" and the New King James says that they "are settled in complacency." Speaking either literally or figuratively, it is obvious that the conscience of these people has not been exercised for a long time. When wicked men are allowed to go to long without disturbance they become set in their sensual ways and they sink so far into moral degradation that it is often impossible for them to recover." (By Jay Horsley - here)

God help us to "search and try our ways, and turn again to the LORD"! (Lam. 3: 20 kjv) In testing ourselves, have we become "settled on the lees" so that we are comfortable in our sins, our religious errors, etc.? Have we become too "set in our ways"? Stubborn? Recalcitrant? Hard-headed? Hardshell? Have we become narrow minded? Inflexible and unwilling to change? Too much a "diehard"? Too much a "dyed-in-the-wool" sinner or heretic?

Heresy is sin, disobedience, a "work of the flesh." (Gal. 5: 20) Men who create false doctrines, by distorting the scriptures, often create sects and cults, and the proselytes thereto become "settled" on their theological "lees." When I think of the Hardshell cult, I think of many who are in this condition. They are fixed upon the dregs of their heretical notions. God help them and help us all to be always on guard for these things.

To keep the wine from souring and becoming vinegar, the bottles of wine have to be turned upside down, or rotated. This metaphorically speaks of upheaval or trial in the life of a person. These upheavals can be blessed to improve our characters. That is what we should desire. God sends afflictions to his people in order to keep them from becoming settled on the lees.

Spurgeon On Ordo Salutis

The following citations were first put together by me a few years back when in debate with a Hyper Calvinist. See (here) for that discussion.

Spurgeon said:

 "An equally remarkable thing is that the gospel calls upon men to do what they cannot do, for Jesus Christ said to this paralyzed man, “I say unto thee, Arise, take up thy bed and walk.” He could not rise, could not take up his bed, and could not walk, and yet he was bidden to do it. And it is one of the strange things of the way of salvation that --“The gospel bids the dead revive; Sinners obey the voice and live. Dry bones are raised and clothed afresh, And hearts of stone are turned to flesh.”

"Listen to him as he makes solemn proclamation. “Thus saith the Lord, Ye dry bones live!” “Ridiculous, Ezekiel! they cannot live, why speak to them?” He knows they cannot live of themselves, but he also knows that his Master bids him tell them to live, and he does what his Master bids him. So, in the gospel, the minister is to bid men believe, and he is to say, “Repent ye, and believe the gospel.” For this reason alone do we say, “Believe in the Lord Jesus Christ, and thou shalt be saved.” The gospel bids you believe, albeit that you are dead in trespasses and sins. “I cannot understand it,” says somebody. No, and you never will till God reveals it to you; but, when the Lord comes and dwells with you, you will perfectly understand, and see how the exercise of faith on the part of the preacher of the gospel is a part of the divine operation by which dead souls are raised...The man, though he cannot take up his bed and walk, yet believes that he who told him to do it will give him power to do it, and he does take up his bed and walk: there is the whole of it in a nutshell. He believes, and acts on that belief; and he is restored. And that is the whole plan of salvation. You believe the gospel, and act upon the truth of it, and you are saved—saved the moment you accept the witness of God concerning his Son Jesus Christ."

[Excerpts from Metropolitan Tabernacle Pulpit, Volume 21, Year 1875, Sermon #1269, pages 703-706]

"If I am to preach faith in Christ to a man who is regenerated, then the man, being regenerated, is saved already, and it is an unnecessary and ridiculous thing for me to preach Christ to him, and bid him to believe in order to be saved when he is saved already, being regenerate."

(Metropolitan Tabernacle Pulpit, Warrant of Faith, #531, page 532)

"You are to look to Jesus Christ upon the cross just as the poor serpent-bitten Israelites looked to the brazen serpent and lived. Your prayings will not do you a farthing’s worth of good if you refuse to trust Jesus Christ...It is depending upon the Lord Jesus Christ alone which is the true vital act by which the soul is quickened into spiritual life."

(MTP, Volume 12, Year 1866, page 163).

"But while I remark upon these things, let me also say that to obey the precept “Believe and live” is certainly a great deal more effectual to the soul’s salvation than all the sacrifice and all the fat of rams which you can offer...I would not give a penny for a wagon-load of them. The whole of them are just what Paul calls them --”refuse.” He says, “I count them but dung that I may win Christ, and be found in him.” All your best works are but so much rubbish to be carted out of the way, and if you trust in them they will be your ruin, and all we say to you is, “BELIEVE AND LIVE.”

“Believe and live,” oh! that is too simple! What! just trust Christ and be saved on the spot? Why, it cannot be, you think. If we bade you do some great thing you would do it, but you refuse to do so simple a thing as to believe."

(MTP, Volume 12, Year 1866, pages 224, 225, 226).

"By "Repentance unto life," I think we are to understand that repentance which is accompanied by spiritual life in the soul, and ensures eternal life to every one who possesses it. "Repentance unto life," I say, brings with it spiritual life, or rather, is the first consequent thereof. There are repentances which are not signs of life, except of natural life, because they are only effected by the power of the conscience and the voice of nature speaking in men; but the repentance here spoken of is produced by the Author of life, and when it comes, it begets such life in the soul, that he who was "dead in trespasses and sins," is quickened together with Christ; he who had no spiritual susceptibilities, now "receives with meekness the engrafted word;" he who slumbered in the very center of corruption, receives power to become one of the sons of God, and to be near his throne. This I think is "repentance unto life,"—that which gives life unto a dead spirit."

"Repentance unto life "is the act of salvation of the soul, the germ which contains all the essentials of salvation, which secures them to us, and prepares us for them."

"Then beloved, if you would have "repentance," this is my best advice to you—look to Jesus. And may the blessed Giver of all "repentance unto salvation" guard you from the false repentances which I have described, and give you that "repentance," which existeth unto life."

Repentance Unto Life - A Sermon (No. 44)

"This new birth, this regeneration, is a great puzzle to many poor sinners. One asks, “How can I make myself a new creature in Christ?” Of course, you can do nothing of the kind. This is a miracle; it is as much a work of God to make us children of light as it was to make light at the first.

Only God can work this miracle; but mark you this, there never was a soul yet that truly believed in Christ, but at the same time it underwent the change called the new birth or regeneration.

Christians have often been asked about which is first, faith or regeneration, belief in Christ or being born again.

I will tell you when you will answer me this question, -- When a wheel moves, which spoke moves first?

“Oh, they all start together!“ say you.

So these other things all start together, whether it be the hub of the wheel, which is regeneration, or the spokes of the wheel, which are faith, and repentance, and hope, and love, and so on; when the wheel moves, it all moves at once.

If thou believest in Jesus Christ and him crucified, in the moment that thou believest, this great change of nature is effected in thee; for faith has in itself a singularly transforming power. It is a fact in everyday experience that, when a man comes to believe in his master, he becomes at once a better servant. A person whom I disliked, because I suspected him, becomes at once pleasing to me as soon as I trust him. So, faith towards God in itself produces a total change of mind in the man who has it.

But, beside that, there goes WITH FAITH a divine energy which changes the heart of man."

(Metropolitan Tabernacle Pulpit, Vol. 41, page 235, Despised Light Withdrawn).

"The act of TRUSTING Jesus Christ is the act which brings a soul into a state of Grace and is the mark and evidence of our being bought with the blood of the Lord Jesus...See, then, the FOLLY of persons talking about being regenerated who have no faith! It cannot be! It is IMPOSSIBLE!...WITHOUT FAITH THERE CAN BE NO REGENERATION."

(Open Heart for A Great Saviour, C. H. SPURGEON, Sermon #669, Metropolitan Tabernacle Pulpit, Volume 12, 1866)