S.H. Ford on the Ordo Salutis

Samuel Howard Ford 

D.D.,L.L.D

1819-1905

For a list of the books that Dr. Ford wrote and some biographical information from those who knew him, see (here). He wrote "The Origin of the Baptists" and "History of Kentucky Baptists," and other historical writings. He was also editor of "The Christian Repository" in the 1850s through the 1880s. 

Dr. Ben M. Bogard, the well known Baptist, wrote the following about Dr. Ford (See here).       

"S. H. Ford was born in Bristol, England, February 19, 1819. He came with his parents to America when he was a child and the family settled in Missouri. His father was a preacher of ability, and soon after coming to Missouri he became pastor at Columbia, where he preached the gospel with good effect for several years. 

 

In early life S. H. Ford was converted and called into the ministry. He entered Bonne Femme College, where he graduated with distinction, and afterwards studied at the State University at Columbia, Mo. 

 

In his senior year at the University he was called to the care of the church at Jefferson City, Mo. Although he was only twenty-five years old, he was even then a great preacher. It was here he began a career which has not been equalled, in many respects, by any other man in America. He has been pastor in Memphis, Tenn., Louisville, Ky., and St. Louis, Mo. 

 

He was for several years editor of the Western Recorder, Louisville, Ky., and for near forty-six years he has been editor of Ford's Christian Repository.

His career as editor, including his connection with the Western Recorder, has been longer than that of any other editor in America. Dr. J. R. Graves had been editor of the Tennessee Baptist for forty-nine years when he went home to Heaven, but S. H. Ford has been doing the work of editor for fifty years and is still wielding an able pen.

He has written two valuable histories. His Ecclesiastical History and his Brief Baptist History are reliable, clear, and strong. His book on What Baptists Baptise For is the best book of the kind which is now on the market. But, perhaps, his greatest work is THE GREAT PYRAMIDS. This is a scientific work and manifests unusual ability.

The best things he has written, however, have not been published in book form. His strong article on current topics in the Christian Repository shows him to be what he is: ready, strong, accurate. Although engaged frequently in heated discussions, he has never lost his balance, and, perhaps, no other man has been engaged so constantly in the discussion of current theological topics. Conservative, logical, safe, and honest, he has nearly always been found on the side of right and truth. No man has stood more constantly and tirelessly for Baptist principles. He has stood like a great stone wall against every attack on Orthodoxy. No other man has so thoroughly exposed and answered this "Invisible, Universal, Spiritual Church" theory as he. His discussion of that question, in part, is published at the close of this sketch, and the reader may judge for himself how thoroughly he has done his work.

During the civil war Dr. Ford was elected a member of the Confederate Congress. His gift as an orator and his happy knowledge of human nature would have made him a power in politics, but like many other men, he sacrificed all of that for the privilege of fighting the good fight of faith in Prince Immanuel's army. In his eighty-first year he is still at work, and he will die in the harness."

Wrote Cathcart about Ford:

"He is a firm Baptist, and he has had discussions with Alexander Campbell, Bishop Spaulding, of the Catholic church, and Dr. N. L. Rice. Dr. Ford is a Hebrew and Syriac scholar; he is well read in general literature, and is specially familiar with the Romish controversy. In his theology he is a Calvinist. In the past twenty-seven years he has written upon almost every subject bearing on the religious issues of the times. He is now sixty years of age, and is as active, energetic, and laborious as ever." ([From The Baptist Encyclopedia, William Cathcart, editor, 1881; reprint, 1988, pp. 404-405; See here) 

If I live long enough, I hope to read the works of Ford further. I don't agree with Landmarkism (although I agree that we cannot as Baptists recognize infant sprinkling as baptism) and its chief ideas, and don't like it that he supported the confederacy, yet that does not mean that he should be totally shunned in reading his theological works. 

Here is what he says about the ordo salutis. They are from my entry in "The Baptist Gadfly" for April 20, 2009 (See here). All highlighting mine. 

"Whether regeneration precedes repentance and faith, or whether it is the immediate consequence of faith, has long been, and still is, a question debated, often with considerable feeling. The doctrine that the first work done for the sinner, in the process of conversion, is his regeneration, and that he is then, and may continue long, a regenerate unbeliever, appears to many sound Christians an evident absurdity. And yet, if, as is acknowledged, the sinner is "dead in trespasses and sins" how absurd to speak of his exercising living, saving faith, before he has been made alive, or regenerated!

The supporters and opposers of each of these statements or doctrines have unsparingly exposed the inconsistencies or absurdities of the other. The logomachy has been continued and is almost endless. Logic and metaphysics have been brought into requisition to draw distinctions without a difference; and to-day, the introduction of the question in a company of preachers, or a ministers' meeting, will awaken interest and debate sooner than almost any other subject.

Now, the question is,—by what terms are his merciful operations on the soul designated in the inspired word? The result of his agency is, most undoubtedly, a new, holy, and glorious life. But the incipient workings on the conscience, the understanding, and heart—producing compunction, conviction, repentance—what terms shall we use in speaking of these? Now there are serious objections to the use of the word regeneration when speaking of this first awakening of the sinner to a sense of danger and of sin. The principal and most serious objection is, that the Bible never uses this term to describe it. Indeed, this objection is sufficient to lead to an entire abandonment of the use of the word regeneration in this connection.

"We have thus examined the only places where the term palig-genesia (regeneration) occurs, andin neither case does its usage warrant its application to the first work of the Spirit on the awakened soul. From this we conclude that it is incorrect to say that the sinner is first regenerated, that he then penitently seeks Christ, and exercises faith in his finished work.

Dr. Ford was a Calvinist and yet he did not put regeneration prior to conviction of sin (as do the Hardshells) nor prior to faith and repentance, as do "Reformed Baptists" and other Hyper Calvinists.

He states that it is an error, an absurdity, to say that - "The doctrine that the first work done for the sinner, in the process of conversion, is his regeneration."

And he says:

"Now there are serious objections to the use of the word regeneration when speaking of this first awakening of the sinner to a sense of danger and of sin."

I have written on this very thing over the years. "Regeneration" cannot be defined as "the first thing God does internally or externally in an unbeliever to make him a believer" for then there would be no such thing as pre-regeneration divine activity, which is so contrary to scripture that it needs no proof for presentation now. What he says is in direct opposition to Two Seed and Hardshell Baptist ideas about the ordo salutis and what constitutes regeneration (renewal) or rebirth. For instance, "awakenings" of conscience and conviction of sin and lost condition are not instances of regeneration, as Hardshells and Hyper Calvinists affirm, but are what operations of the word and Spirit precede regeneration. Ford understood this as the great old Calvinists of the past.

And, what danger does Ford refer to when speaking of Hardshells and Hyper Calvinists who think that "first awakening" and "sense of danger and of sin" are evidences of regeneration? Well, I have written much on that also. If a man is under conviction of sin, or awakened to his lost condition, and he meets preacher H and meets preacher B and relates this fact, preacher H says "well, this state you are in is evidence that you are already saved." However, preacher B says "well, you need to confess your sins to God, repent of them, turn to the Lord and believe in Christ, and you will be saved." Now, if the man is really not saved, then can you see the danger in Hardshells giving false assurance to a lost soul?

Further, it is absurd and dangerous to affirm that the Holy Spirit is telling an awakened soul that he is lost in sin when in reality he is not lost, for then the Holy Spirit would be affirming a falsehood. I have also written extensively on this point.

Ford also said: "Logic and metaphysics have been brought into requisition to draw distinctions without a difference."

Amen to that brother Ford! I have said the same thing many times in showing the absurdity of Hardshellism. They have done this so many times and in so many ways. I cited from Lasserre Bradley, Jr., Hardshell Baptist leader, from his paper THE BAPTIST WITNESS (March 1997 Volume XLVI Number 3) under the heading "Preachers' Meetings" wherein he said:

"Mysticism has had its influence among our people." (See my former citation here)

I wrote about it in "Hardshell Mysticism & Esoteric Christianity" (See here). In that post I also cite these words from one of the founders or forgers of "The Primitive Baptist Church" (or Hardshell/Old School), from Elder Lemuel Potter:

Elder Potter (Hardshell leader at the end of the 19th century) wrote: 

"About half a century ago metaphysics was introduced among the Old School Baptists..." 

I have also stressed how the Hardshell's soteriological system relies almost exclusively on logic and philosophy for its belief propositions rather than upon the plain declarations of scripture. So many articles on this point. Just ask them to give the scriptures that plainly say

1) a person is born again apart from believing and repenting

2) many unbelievers are born again children of God and have gone to heaven

Use the search box for my series on "Awakenings." 

Further, though they rely on their logical reasoning and deductions for their aberrant theological propositions, yet we have shown how they often reason fallaciously. Ironic.