Elder George Y. Stipp

Elder George Y. Stipp

1826 - 1886

I recently read what Elder Stipp wrote against the heresy of "Two Seedism" (1879; see the treatise here). In doing so I noticed several things that he said that I found quite interesting as it relates to today's "Primitive Baptist" views about salvation, such as their belief that a belief in Christ or the Gospel is not essential for being eternally saved. I have shown over the years how this was not the general view of most "Primitive" or "Old School" Baptists of the 19th century, however, even among many of the Two Seeders. Before I give those citations let me give this information about Stipp. The "Primitive Baptist Library" of Illinois, the state wherein Stipp lived and labored, says this about Stipp (See here)

"In the latter half of the nineteenth century, Elders Lemuel Potter, George Y. Stipp, T. S. Dalton, John R. Daily, and others, were often called upon to defend the cause of truth in this way, in the midwest."

In the book "Biographical History of Primitive or Old School Baptist Ministers" originally published by Elder R.H. Pittman says this about Stipp:

"Elder Stipp was a strong debater, and his willingness to defend the principles of salvation and all Bible truths paved the way for several religious discussions, in all of which he maintained much Biblical knowledge and ability."

The "Primitive Baptist Library" lists several debates by Stipp. 

Now, let me give the citations, all without comment. Following those citations I will ask my Hardshell brethren to state whether they agree with it.

Stipp wrote (emphasis mine):

"And who will venture to affirm that any in a state of unbelief and rebellion against God, are passed from death unto life eternal? If so, why did Christ say, "he that believeth on him is not condemned; but he that believeth not, is condemned already, because he hath not believed on the only begotten Son of God." John 3: 18. And why did he say again, "he that believeth shall not come into condemnation, but is passed from death unto life." John 5: 24. There is an antithesis here, which is this: he that heareth not my word, and believeth not on him that sent me, hath not everlasting life, and shall not see life, but the wrath of God abideth on him, until he shall hear the voice of the Son of God, which they that hear shall live, and believe on him that sent me. See John 3: 36 and 5: 25. If any one can have eternal life in a state of unbelief, why did Jesus say, "this is the Father's will which sent me, that every one which seeth the Son, and believeth on him may have everlasting life." John 6: 40. If any one can have eternal life, and are children of God without condemnation, or the wrath of God abiding upon him while in unbelief and before regeneration, why did Paul say, "there is therefore now no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after the spirit." Rom. 8: 1. And to what class of persons does Christ refer in saying, "the hour is coming and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live." John 5: 25. And "if any can" have eternal life, be children of God in unbelief, and without regeneration, can hear and follow Christ as soon as they have a conscious and individuated existence, why is it said, "as many as were ordained to eternal life believed." Acts 13: 48. Why not say as many as were children of God, or had eternal life, believed."

Stipp wrote further:

"How admirably expressive is all this of the experience of every saint, awakened and quickened to a sense of their rebellious and sinful state. Then they feel too wicked and unworthy to call God their Father. Such a claim of relationship and such intimacy can not exist without hope in Christ, which is incompatible with their deep and abiding sense of the justness of their banishment and condemnation; and to call God their Father at such a time seems to them presumptuous blasphemy. And while they view themselves the objects of the just condemnation and wrath of God, they feel like they may placate the just indignation, wrath and vengeance, which has well nigh doomed and consigned them to the blackness of darkness forever, and render themselves the beloved objects of the favor of God, and bring themselves within his merciful recognition, as his obedient children, by placing themselves within a rigid and determined restraint from sin; to accomplish which, one and all apprentice themselves mentally, as servants to learn to work under the law as long as God shall require of them to be recognized as his obedient children. Thus they seek for themselves a voluntary bondage under the elements, or first principles of the world..." 

Stipp wrote further:

"They are thus suffered of God to exhaust all confidence in themselves, and in the "works of righteousness which they have done." But when "the time appointed of the Father, the fullness of the time" of apprenticeship and bondage "is come," God "sends" forth his Son, who, though made of a woman and made under the law, "and in the likeness of sinful flesh," (Gal. 4: 4, and Rom. 8: 3) is then presented to them as "the fairest among ten thousand and altogether lovely," to redeem them from the yoke of bondage, the burden of guilt, riveted upon them by the inexorable demands and curse of the law, "that" they "might receive the adoption of sons;" and because ye are sons, God "hath sent forth this Spirit of his Son"..." 

Stipp wrote further:

"And so the advocates of the doctrine of two natural seeds must say to be consistent. For in support of just such position they quote their well worn text, "because ye are Sons, God hath sent forth the Spirit of his Son into your hearts, crying, ABBA, FATHER," Gal. 4: 6, without perceiving as is clearly shown by the context, that those into whose hearts this Spirit is sent forth are all mourners in Zion seeking comfort and almost in despair of ever being released from the sinking burden of guilt impetuously rushing them down to the fearful precincts of interminable woe. And that all such are previously quickened from death in trespasses and sins into life eternal, and have already been made to hear the voice of the Son of God in tacit though impressive accents whispering ("Saul, Saul! Why persecutest thou me?"). At such time is first manifest the exercise, or impulse of eternal life; for there can be no intermediate step or state between life and death."

Stipp wrote further:

"Hence, if any in a scriptural sense can be denominated a child of God before being born again, and born of God because a child of God, it must be while embodied in and connected with the mother; for a child as such can have no existence until begotten. Neither before it is born can it have a visible, personal and distinct existence from the mother. And the term child presupposes both a father and mother."

Questions

1. Does Stipp say that unbelievers in Jesus can be saved or have eternal life?

2. Does Stipp think a person is a child of God while seeking justification by his works?

3. Does Stipp's view of Galatians 4: 4 contradict today's Hardshell views on it?

4. Does Stipp's view of conviction of sin agree with today's Hardshells who say it is an evidence of a prior regeneration?

5. Does Stipp's statement that being a child of God presupposes both a father and mother?

He clearly sees it as a Two Seed belief to say that unbelievers in Christ may be children of God.