I have already referred in my book "The Hardshell Baptist Cult," chapter three on "Personal Experiences," and in my first posting in this series (Experiences In PB "Boot Camp"), as well as in many postings (writings, articles, etc.) throughout my years of writing on hardshellism, to many "boot camp" experiences I had as a young convert and later minister of this cult. Since I am getting so close to the end of my race and ministry, given to me of the Lord, it may be of benefit to some that I now relate my boot camp experiences while a cult member.
Boot Camp Experiences
Notes:
- besides the 3 mentioned in the previous posting in this series
- but mentioned in my book on hardshellism and other writings but included now in this series
- boot camp experiences that will hopefully be expanded upon in the future
1. The ordeal of my first ordination
2. The ordeal of the "Oak Ridge Council" of the Powell's Valley Ass. (disfellowshipping father and our church over the fall of the angels and origin of Satan)
3. The ordeal of my move to NC in the midst of the Satan controversy and the difficulties in the Bear Creek over "my situation."
4. The ordeal of my second ordination in the Bear Creek Ass.
6. The ordeal of the deacon ordination at Pleasant Grove church over Satan and Lazarus issues
7. The ordeal of my serving three churches more than 150-200 miles from my home
8. My ordeal with pastoring these churches
9. My ordeal with my beloved father over these ordeals
10. My ordeal in struggling to reconcile what I was learning (in history and scripture) with PB beliefs
11. My ordeal in becoming disattached, emotionally and intellectually, with Hardshellism.
12. My ordeal in having a wife (1st) who was not as committed to ministry as I was.
Now, I no doubt can add to this list, but this is a good number to end with. Further, I will be happy to compare my PB "boot camp" experiences with any of today's graduates from PB boot camp and who are now "PB Green Berets."
But, I am sure that my path thus far was what my Father allotted to me before I was born. "To this end was I born." I have born witness to the truth and have tried to do it in love for Christ, for the truth, and for my Hardshell brothers.
Tuesday, July 16, 2019
Monday, July 15, 2019
Elder John Clark On Repentance (1)
Beginning with this posting we will be giving three articles written by Elder John Clark on "Repentance" from 1854 and published in his paper "Zion's Advocate." I am giving the entire articles without omission as I don't want to give the least credence to the thought that I would cite a person out of context as some of our PB brothers have done. No ellipsis has been inserted by me anywhere.
These articles are long and it will take several entries to give the articles in full along with my comments and observations. The original articles (copied while at Duke University) contain italicized words of Clark's own making. Those words I have made bold red since the whole of my citation is italicized. Other highlighting and bold letters are mine.
Zion's Advocate July 15, 1854
(Vol. 1, No. 14)
"Repentance"
"And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." (Luke 24:47)
"The doctrine of repentance--repentance towards God--is an important article of the Christian religion, and, like every other part of that divine system, we have nothing to guide us in the investigation of it but the scriptures--the revelation God has given. And belonging as it does to the faith once delivered to the saints, it has shared the fate that every other article of that faith has in the hands of its professed friends and advocates. The schoolmen have been found upon opposite extremes, and consequently out of the Bible upon this doctrine; some of them on the one hand have, in their ministrations, with an unauthorized latitude in preaching, unquestionably carnalized and perverted the scriptures from their true meaning in reference to the subject, by conveying the idea clearly, if not at all times distinctly asserted, that it is what every man in his natural state can do at his pleasure--that all possess the ability or power to repent (Arminian or Pelagian extreme - SG), &c., and conclude that they are sustained in this view by the various places in scriptures where Christ and his apostles are represented as calling upon unconverted men to repent. For, say they, those infallible guides in all matters of faith and practice pertaining to the kingdom of God, would not have addressed men imperatively, saying, Repent ye--repent and believe the gospel, &c., unless those who were thus addressed possessed the power to repent. And some, on the other hand, under the pretended horror of Arminianism, have, in order to evade the force of apostolic example in preaching repentance, given a forced and erroneous construction of that example, by maintaining that it was a national or legal repentance which they preached in those days (Two Seed view of Beebe et als - SG), and, consequently, that they did not preach the gospel; For certainly preaching the law of a national repentance upon men is not the gospel, for the law has no provision in it for the forgiveness of sins, nor is there any gospel promise made to the penitent in it."
Comments and Observations
Remember that it was Elder Gilbert Beebe who uttered the Pelagian concept that "commands imply ability to do the command." That same premise is still oft repeated by today's Hardshells. In "WHAT IS THE GOSPEL AND TO WHOM IT IS ADDRESSED" from the Signs of the Times (February 15, 1869) Beebe said: "To call on dead sinners to repent and believe the gospel implies ability in them to do so." If that is true, then two syllogisms are upheld, which are:
1) All men are commanded to repent and believe
2) Commands imply that men are able to obey
3) All men have ability to repent and believe (Pelagian, semi Pelagian, or Arminian position)
Or
1) Commands to repent and believe imply ability to obey
2) Only the regenerated have the ability to repent and believe
3) Only the regenerated are commanded to repent and believe (Hardshellism or Hyper Calvinism)
Both conclusions of these syllogisms are false because one of the premises is false. The false premise is one that says commands imply ability. But, they do not. Clark and the non Two Seed Baptists of his fellowship, in the days leading up to the time Clark is writing (1854), did not believe as Beebe and his Two Seed allies on 1) the nature of regeneration, and 2) the means of regeneration.
Though the above statement of Beebe was made in 1869, fifteen years after Clark wrote the above words, yet it was something that Beebe had stated several times in previous years.
Clark continued:
"Under the legal dispensation temporal blessings were promised upon obedience to the laws of the national covenant, (but even that covenant they broke) and the curses or chastisements were sometimes averted upon national repentance. But we have no idea that there exists any necessity under any circumstances, for us to run into one error to escape another; (Is that not what was happening in the first two decades of the newly formed PB church? Extremism - SG) and between the last error and the first here there is but little to choose. The Arminian method admits that Christ and his apostles preached the gospel under the circumstances referred to, but that men were able to obey the gospel in repenting of their sins. The professed anti-Arminian scheme (of Beebe and his followers in the Signs of the Times, and also of today's PBs - SG) was national, and that it did not belong to the covenant of grace; that men can repent nationally but not evangelically--could repent under the old, but cannot under the new covenant. We do not believe in either of these schemes, as such. There is a little truth attached to each of them and about the same amount of error. We should interpret scripture, scripturally, no matter where it leads, if even to the borders of "Holy mother;" for we can really gain nothing by a denial of the express declaration of God, and plain scriptural testimony, though it may appear to conflict with our preconceived notions. The very fact of our straining matters in that way is a concession to the adversary, and an admission that, if the primitive ministers did preach the gospel when "they went out and preached that men should repent," we cannot escape the conclusion from thence, that sinners possess the ability to repent. But whilst we admit the premise we deny the deductions therefrom."
Comments and Observations
Good sound advice to our modern PB brothers! What I believe, what Clark believed, is given in plain declarations of scripture. We do not base our faith upon our "notions" or vain speculations, nor upon mere inferences of scripture. Do the scriptures plainly show that evangelists addressed the unregenerate and commanded them to repent and believe, or not?
Clark continued:
"In the investigation of this subject we shall consider repentance first, doctrinally. Repentance, gospel or evangelical repentance, is a spiritual blessing: one of the spiritual blessings that were given the elect in Christ before the foundation of the world, and is therefore the gift of God. Hence we read, "Him hath God exalted with his right hand to be a Prince and a Savior, for to GIVE REPENTANCE to Israel, and forgiveness of sins. (Acts 5:31) And when Peter's brethren in Judea heard that he had preached the gospel to the Gentiles, they contended with him for going unto the uncircumcised and eating with them, &c., and when Peter rehearsed the whole matter to them, "They held their peace, and glorified God, saying, Then hath God also to the Gentiles GRANTED REPENTANCE unto life." (Acts 11:18) And the apostle in delivering instructions to Timothy, how he should demean himself in the ministry, says, "In meekness instructing those that oppose themselves; if God, peradventure will GIVE THEM REPENTANCE to the acknowledging of the truth." (2 Tim. 2:25) These scriptures prove conclusively that repentance towards God, or unto life, is a gift of grace, a blessing of the everlasting covenant. But this gift is not given in Christ alone, nor is it bestowed upon sinners alone. It is written that God "hath blessed us with all spiritual blessings in heavenly places in Christ," (Eph. 1:3) and that we are saved and called, not according to our works, but according to his own purpose and grace which was given to us in Christ Jesus before the world began." (2 Tim. 1:9) And in this bestowment of these spiritual blessings upon men, remission of sins, faith, &c., are always united with repentance. Hence we read from our glorious Redeemer himself that, Repentance and remission of sins should be preached in his name, and in his ministry he also said, Repent ye, and believe the gospel. Also, Paul, Repentance towards God, and faith towards our Lord Jesus Christ. Secondly, we will consider the primitive mode of preaching this doctrine. The first minister of the gospel, and witness of the true light, which we shall introduce, is John the Baptist; and that his evidence may stand fair and incontrovertible, we will submit the following testimony of the angel of God, also of our Lord himself, and of his apostles, to his character and mission--"For he shall be great in the sight of the Lord, and shall not drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb. And many of the children of Israel, shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord." (Luke 1:15,16,17) "And, as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? a reed shaken by the wind? But what went ye out for to see? a man clothed in soft raiment? Behold they that wear soft clothing are in king's houses. But what went ye out for to see? a prophet? Yea, I say unto you, and more than a prophet. For this is he of whom it is written; Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding, he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias which was for to come. He that hath ears to hear, let him hear. (Matt. 11:7-17) Again, as recorded in John, v. 32,33, "There is another that beareth witness of me, and I know that the witness which he witnesseth of me is true. Ye sent unto John, and he bare witness unto the truth." The record of Mark is, "The beginning of the gospel of Jesus Christ, the Son of God; As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepared thy way before thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins." (Mark 1: 1-5, Luke 3:3-9) Peter, preaching at the house of Cornelius, bears the following pointed testimony to the ministry of John: "The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) that word, I say, you know, which was published throughout all Judea, and began from Galilee, after the baptism which John preached." (Acts 10: 3-37) Paul, in preaching at Antioch, thus refers to John's ministry: "Of this man's seed" (David) "hath God, according to his promise, raised unto Israel a Saviour, Jesus: When John had first preached, before him coming, the baptism of repentance to all the people of Israel. And as John fulfilled his course, he said, whom think ye that I am? I am not he. But behold, there cometh one after me whose shoes of his feet I am not worthy to loose." (Acts 13:23-25) Again, Paul in laying his hands upon the disciples that John had baptised in order that they might receive the Holy Ghost, did not invalidate John's baptism by re-baptizing those disciples, but said, "John verily baptised with the baptism of repentance, saying unto the people, that they should believe on him that should come after him, that is, on Christ Jesus." (Acts 19:4,5) Thus we see that John baptised in the name of the Lord Jesus; and in that name is comprised all that is in the name of the Father, and of the Son, and of the Holy Ghost; and Paul confirmed and acknowledged the validity of that baptism by laying his hands upon those disciples, and "the Holy Ghost came on them, and they spake with tongues and prophesied."
Comments and Observations
This is precisely the same type of analysis we find in Clark's associates, Elders (and doctors) John M. Watson and R.W. Fain in the book "The Old Baptist Test." Many do not know that the book that became the "Old Baptist Test" (published in 1866) was first published in the mid to late 50s but was added to by Watson before he died, and also by his close friend Fain, who edited the last revision with Watson's permission, and writing the preface to that famed book. This being true, Watson wrote his first draft about 1858, the time of Clark's writing this series on Repentance. I have seen somewhere the early edition of Watson's book, but cannot recall where. But I do recall that he added much of his condemnation of his "ultraist" Hardshell Two Seed brother's views on the nature and means of regeneration. Thus, we can see how both Clark and Watson (along with others) were beginning to see the rise and ascendency of Beebe's and the Two Seeder's new view of "direct voice" or "direct speaking" regeneration which made regeneration a "no change," subconscious experience, and one unconnected from evangelical faith and repentance. The question continued to be agitated little by little in the 50s and 60s so that by the time Clark was an old man, the Two Seed no means view was gaining more ground, even taking over the thinking of the denomination.
By the way, do you see Clark's reference to the Landmarker idea of rebaptizing people who supposedly had an invalid baptism because of a supposed invalid administrator? He was totally against the idea that John's baptism was not Christian baptism and against the idea that the disciples in Acts 19 were re-baptized. That was Gill's view. That is my view (and which I have written about in our Landmark series). It was Beebe's non Trinitarian Two Seed Baptists who sought to invalidate John's baptism.
Clark continued:
"From this chain of evidence it is clearly established that John the Baptist was a minister of the gospel, that his ministry was the beginning of the gospel of Jesus Christ, and that the prophets, &c., were until John. We will now present from the divine record, first, what John preached. "In those days came John the Baptist, preaching in the wilderness of Judea, and saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying the voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight...But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth, therefore, fruits meet for repentance; And think not to say within yourselves, we have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the axe is laid to the root of the trees, therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. Matt. 3:1-3, and 7-10. See also Mark 1:1-8, Luke 3: 2-17; John 1, 15-36, 3:27-36.
Secondly, the ministry of Christ--"From that time" (after his baptism and temptation in the wilderness) "Jesus began to preach and to say, Repent: for the kingdom of heaven is at hand."--Matt. 4:17. "Jesus came into Galilee; preaching the gospel of the kingdom of God, and saying, The time is fulfilled and the kingdom of God is at hand; Repent ye and believe the gospel." Mark 1:14, 15. "Except ye repent ye shall all likewise perish." (Luke 13:3 and 5)
Thirdly, the ministry of the apostles. Peter on the day of pentecost--"Repent, and be baptised every one of you in the name of Jesus Christ," (the same name in which John baptised) "for the remission of sins, and ye shall receive the gift of the Holy Ghost." Acts 2:38. Peter again preaching in Solomon's porch after healing the lame man: "Repent ye, therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord." 3:19. Peter again addressing Simon, who was ignorant of God and an enemy to him, who offered to buy the gift of the Holy Ghost to confer it upon whomsoever he would, said to him, "Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou has neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent, therefore, of this thy wickedness, and pray God if perhaps the thought of thy heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and bond of iniquity." 8:21-23. Paul before the elders of the church at Ephesus: "And how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publicly, and from house to house, testifying both to the Jews and also to the Greeks, repentance toward God and faith toward our Lord Jesus Christ." 20:20-21. Paul before king Agrippa: Whereupon, O king Agrippa, I was not disobedient to the heavenly vision: But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance." 26:19,20.
(end of part one. First article ends with the words "to be continued")
Comments and Observations
What Clark is showing is that the view of the "ultraist" no means wing of the denomination was wrong in its denial that unregenerate men were commanded to repent and believe evangelically and for salvation. The scriptures that he cites prove his proposition. I dealt with this issue exhaustively in my series "Addresses To The Lost" in my book "The Hardshell Baptist Cult." Many scriptures, besides the ones cited by Clark, show clearly that "vipers," lost sinners of the deepest dye of sin, were commanded to repent for salvation.
In the next posting we will give Clark's second article in his series. But, one thing for sure, there will be no honest way for the Hardshells of today to claim Clark as "one of them" after we have published what he actually wrote.
Saturday, July 13, 2019
Experiences In PB "Boot Camp"
I had some people in the Bear Creek Association that did not care much for me as a young preacher. This was in large part to my being the son of Elder Eddie Garrett Sr., who had been given the cold shoulder by the Bear Creek (though he was once a regular filler of appointments in it) after he came out denying the "eternal devil doctrine" of the Powell's Valley Two Seeders and affirming the fall of Satan and angels from heaven. I was preaching at Union Grove once and a couple got up and walked out. How is that for a "boot camp" experience? Some of the brothers went to this couple and privately told them of their wrong. Still, it was one of several such little difficulties in boot camp.
Another time when at Union Grove preaching I quoted the kjv "the dumb ass speaking with man's voice forbad the madness of the prophet." Someone approached the pastor, Newell Helms (my ex father in law), and questioned him about my cussing in the pulpit! I said "dumb ass"! I said to Newell - "that is what the text says." He replied - "I know." What did this experience show? It showed how ignorant of the bible are many of the PBs. Ironically, this church was one that changed her articles of faith to say that only the kjv was inspired!
Another time I was told by Newell (I think) that some folks went to Elder Mills (senior pastor at Union Grove at the time) and spoke of how anxious I seemed to be to preach, and they said to Mills - "he is going to preach or bust." Mills responded and said - "let him bust." Now, I have thought about this boot camp experience many times.
I think I said to Newell (we were very close friends) - "was not that the experience of Jeremiah who found that he could not quit preaching (though he tried) and said that the reason was that the word was in him like fire and he could not keep quiet?"
What is wrong with a young minister who has been called to preach being ready and anxious to tell others about the gospel? Now, I never was so anxious to preach or to teach that I pushed myself to preach ahead of others (though this was never really possible any way). But, when called upon, I tried to be ready. Oftentimes I came to church after days and weeks of bible study and had messages to deliver, excited about what I had learned, and desiring to share it. What was wrong with that?
Did I "bust"? What did that even mean, I have often queried.
Perhaps in the future I may recount some other PB "boot camp" experiences. By the way, this is not gossip. It is what actually happened. Further, I mention it because it reveals things about the Hardshell cult and their aberrant teachings and spirit.
What think ye?
Another time when at Union Grove preaching I quoted the kjv "the dumb ass speaking with man's voice forbad the madness of the prophet." Someone approached the pastor, Newell Helms (my ex father in law), and questioned him about my cussing in the pulpit! I said "dumb ass"! I said to Newell - "that is what the text says." He replied - "I know." What did this experience show? It showed how ignorant of the bible are many of the PBs. Ironically, this church was one that changed her articles of faith to say that only the kjv was inspired!
Another time I was told by Newell (I think) that some folks went to Elder Mills (senior pastor at Union Grove at the time) and spoke of how anxious I seemed to be to preach, and they said to Mills - "he is going to preach or bust." Mills responded and said - "let him bust." Now, I have thought about this boot camp experience many times.
I think I said to Newell (we were very close friends) - "was not that the experience of Jeremiah who found that he could not quit preaching (though he tried) and said that the reason was that the word was in him like fire and he could not keep quiet?"
What is wrong with a young minister who has been called to preach being ready and anxious to tell others about the gospel? Now, I never was so anxious to preach or to teach that I pushed myself to preach ahead of others (though this was never really possible any way). But, when called upon, I tried to be ready. Oftentimes I came to church after days and weeks of bible study and had messages to deliver, excited about what I had learned, and desiring to share it. What was wrong with that?
Did I "bust"? What did that even mean, I have often queried.
Perhaps in the future I may recount some other PB "boot camp" experiences. By the way, this is not gossip. It is what actually happened. Further, I mention it because it reveals things about the Hardshell cult and their aberrant teachings and spirit.
What think ye?
Does The Gospel Contain Bad News?
Question: Is there any bad news connected with telling the good news?
Answer: Yes
Anyone want to disagree?
The gospel is good news to sinners, but only if they receive it. Otherwise, it is bad news. Is this not the teaching of the new testament?
Oftentimes we must give people the bad news (law and condemnation) before we can give them the good news.
Answer: Yes
Anyone want to disagree?
The gospel is good news to sinners, but only if they receive it. Otherwise, it is bad news. Is this not the teaching of the new testament?
Oftentimes we must give people the bad news (law and condemnation) before we can give them the good news.
The Judgment Seat Of Christ (8)
The neo Hardshell idea that "the judgment seat of Christ" pertains to a present ongoing judgment (equivalent to God continually chastening) of the believer is not the teaching of the forefathers of the "Primitive Baptist Church." Elder Sylvester Hassell in "Old Paths" said (see here) - highlighting mine):
"Just as the hundred Old Testament prophecies of the first advent of Christ were literally fulfilled at His First Personal (Priestly) Coming, so shall the hundred Old and New Testament prophecies of the second advent of Christ be literally fulfilled at His Second Personal (Kingly) Coming (Amen to that! I will be happy to defend this proposition any time). To warn and restrain the wicked, and to comfort and encourage the afflicted people of God, the Holy Ghost, all through the New Testament, pointed the minds of men, in the first century of the Christian Era, to that most solemn and momentous of all events after the earthly mediation of Christ--His Second and Final Personal Coming to this world (Mt 6:10,19-21; 7:21-27; 11:20-24; 24:42; 25; Mr 13:32-37; Lu 6:46-49; 9:25; 10:13; 12:8-9,32-40; 21:28,34-36; Joh 5:28; 14:1-3; 16:8; 17:24; Ac 2:19; 3:20; 17:30; 24:25; Ro 2:5-16; 13:11-14; 1Co 15:19-58; 2Co 4:16-18; 5:1-11; Ga 6:7-10; Eph 1:10-14; 2:7; 4:30; Php 3:14,20-21; Col 1:5,27-29; 3; 1Th 4:13-18; 5:1-11; 2Th 1:4-10; 3:5; 1Ti 6:13-19; 2Ti 4:1,8; Tit 2:11-15; Heb 1:10; 4:11; 6:2,11,17-20; 9:27; 10:23-25; 11:10,13-16; 13:14; Jas 1:12; 2:5; 5:7-11; 1Pe 1:3-9; 4:1-13; 5:1-11; 2:5-12; 2Pe 3:3-18; 1Jo 3:2; 4:17; Jude 25,25; Re 1:7; 6:12-17; 11:18; 16:15; 19:7-9; 20:10-15;"
Notice again how Hassell cites II Cor. 5: 10 that deals with the judgment of believers after they have lived them, a judgment to occur at the second coming of Christ.
Again, Hassell wrote:
"It cannot be doubted that there is a private, particular judgment upon each soul as soon as it leaves the body; {Ec 12:7,14; Heb 9:27; Lu 16:19-31; Mt 23:39; 2Co 5:8; Php 1:23} but the people of God have believed, from the Scriptures, for thousands of years, that, after the resurrection of the body, there will also be a public, general judgment; that men will be raised from the dead in order to be judged, before the assembled universe, according to the deeds done in the body. It seems to me that, if a person does not believe that the following texts, taken together, prove a great, solemn, final day of General Judgment at the end of the present dispensation, as taught in the London Baptist Confession of Faith (Chapters xxxi. and xxxii.) and in almost all Primitive Baptist Articles of Faith, then he would not be convinced of that fact if one should rise from the dead: Ge 18:25; Ps 50:3-6; 96:10,13; 98:9; Ec 3:16-17; 12:7,14; Joe 2:30-31; De 7:9-10; 12:2; Mal 4; Mt 7:21-27; 11:22,24; 12:36-37; 13:37-43; 16:27; 25:31-46; Lu 10:12,14; Joh 5:27-29; 12:48; Ac 2:19-20; 17:31; 24:25; Ro 2:16; 3:6,19; 14:10; 2Co 5:10; 2Th 1:6-10; 2Ti 4:1,8; Heb 6:2; 9:27-28; Jas 5:8-9; 1Pe 4:5; 5:4; 2Pe 2:9; 3:7-14; 1Jo 4:17; Jude 25,25; Re 11:18; 20:11-15)."
Again, notice how Hassell cites II Cor. 5:10 as proof that all men, believers and unbelievers, will be judged at the judgment seat of Christ. Hassell, if he were here, would agree with me on the passage.
Again, one other example, is in these words of Hassell:
"In Joh 5:24 it is said that krisis rendered "condemnation" should be rendered judgment, as it is generally rendered in the English New Testament; but this word certainly means condemnation in Joh 3:19; 5:29; 12:31; 16:8,11; Re 14:7; 18:10; Mt 18:33; Mr 3:29, as its primitive, krinein, means to condemn in Mt 7:12; Joh 16:11; Ac 7:8; Heb 13:4; Re 17:1; and this word, krisis, is used by John as the opposite of salvation {in Joh 3:17-19} and the opposite of life, {in Joh 5:24,29} and therefore he means by it damnation and death; Joh 5:24 is evidently equivalent to Joh 3:18 and Ro 8:1, and cannot contradict Mt 25:31-46; Ro 14:10; 2Co 5:10; 2Ti 4:8; Heb 6:2,20; 2Pe 3:14; 1Jo 4:17, and Re 20:11-15; Joh 12:31 should be rendered "now is a judgment of this world"--there is no "the" in the Greek. The inseparability between the resurrection and the judgment after it may be seen from Joh 5:28-29; Ac 17:31; Heb 6:2; 9:27-28; Re 11:18; 20:11-15."
Again, notice his citation of II Cor. 5:10.
In the "Gospel Messenger" for April, 1901, Hassell has a series of "Questions and Answers" on bible passages and topics. (see here - highlighting mine)
Question - "What are the books mentioned in Rev. 20: 12, to be opened at the last judgment, and who are to be judged out of the books according to their works?
Answer: The books are the book of the law (Gal. 3:10), the book of conscience (Rom. 2:15,16), and the book of God's omniscience (Heb. 4:13): and another most precious book, the book of God's fatherly remembrance, mentioned at the close of the Old Testament (Mal. 3:16-18), which is the same as the Lamb's book of life, mentioned at the close of the Testament (Rev. 13:8; 20:12-15; 21:27)--a book containing the names of all those redeemed to God by the blood of the Lamb out of kindred and tongue and people and nation (Rev. 5:9-10; 1:5-6; Rom. 8:28-39; I Cor. 1:26-31), their names being written therein, not for their works, but for Christ's work for them and in them--the Lamb's book of life (Rom. 3:10-20; 6:23; 11:6). The whole human race, believers as well as unbelievers, are to appear before the judgment seat of Christ (Matt.25:31-46; Rom. 2:1-16; 14:10; II Cor. 5:10). The outward works of each one will show plainly to all the character of the life within. Those who love Christ engage in loving and humble ministrations to His people; those who do not love Him do not engage in such ministrations (Matt.25:31-46). The good works of God's people are the external evidences to all men of their election, redemption, and regeneration, and their preparedness for heaven; while the evil works of the non-elect are the evidences of their having no interest in the salvation of Christ and of their preparedness for Hell."
Those PBs today who disagree with Hassell are guilty of promoting a new theory on the passage and on the judgment.
In Hassell's "Questions and Answers" (see here) we read:
Q. If we are saved by grace and not by our works (Rom. 11:5-7; Eph. 2:8, 9; II Tim. 1:9; Tit. 3: 4-7), how is it that we are to be judged according to our works (Matt. 16:27; Rom. 2:6-11; II Cor. 5:10; Rev. 20:13; 22:12)?
A. Our works show our hearts and our characters. If God's grace is in our hearts and characters, it will shine in our lives; if His grace is not in our hearts and characters, our lives will be dark, selfish, worldly, and devilish. The good fruit shows the good tree; and the bad fruit shows the evil tree (Matt. 7:16-20; 5:16; 12:35; 25: 31-46; Isa. 61:3,11; 55:10-13; 43:21; 44: 1-5; Rom. 6; 13:10; Gal. 5:6; Eph. 2:10; Philip 2:12,13; I Thess. 2-5; James 2).
Q. If we are saved entirely by grace, as the Scriptures teach, how is it that Christ, our Divine Judge, will reward every one according to his works (Matt. 16:27; Rom. 2:6-11; II Cor. 5:10; Rev. 20:12, 13; 22:12, 13)?
A. A man's deeds show the spirit by which he is actuated, as the fruit shows the nature of the tree. If a man loves the Lord and His people, he will delight to serve Him and them, and take no credit to himself for such service; but if he has no such love, his conduct will plainly enough prove it (Matt. 25:31-46; Philip 2:12,13; Gal. 5:6, 16-25; Heb. 8:8-12; James 2)."
Well, amen to that!
"Just as the hundred Old Testament prophecies of the first advent of Christ were literally fulfilled at His First Personal (Priestly) Coming, so shall the hundred Old and New Testament prophecies of the second advent of Christ be literally fulfilled at His Second Personal (Kingly) Coming (Amen to that! I will be happy to defend this proposition any time). To warn and restrain the wicked, and to comfort and encourage the afflicted people of God, the Holy Ghost, all through the New Testament, pointed the minds of men, in the first century of the Christian Era, to that most solemn and momentous of all events after the earthly mediation of Christ--His Second and Final Personal Coming to this world (Mt 6:10,19-21; 7:21-27; 11:20-24; 24:42; 25; Mr 13:32-37; Lu 6:46-49; 9:25; 10:13; 12:8-9,32-40; 21:28,34-36; Joh 5:28; 14:1-3; 16:8; 17:24; Ac 2:19; 3:20; 17:30; 24:25; Ro 2:5-16; 13:11-14; 1Co 15:19-58; 2Co 4:16-18; 5:1-11; Ga 6:7-10; Eph 1:10-14; 2:7; 4:30; Php 3:14,20-21; Col 1:5,27-29; 3; 1Th 4:13-18; 5:1-11; 2Th 1:4-10; 3:5; 1Ti 6:13-19; 2Ti 4:1,8; Tit 2:11-15; Heb 1:10; 4:11; 6:2,11,17-20; 9:27; 10:23-25; 11:10,13-16; 13:14; Jas 1:12; 2:5; 5:7-11; 1Pe 1:3-9; 4:1-13; 5:1-11; 2:5-12; 2Pe 3:3-18; 1Jo 3:2; 4:17; Jude 25,25; Re 1:7; 6:12-17; 11:18; 16:15; 19:7-9; 20:10-15;"
Notice how Hassell cites the passage in II Corinthians 5: 10-11, dealing with the Bema, as being fulfilled at the second coming of Christ. If he were alive today, our Hardshell brethren would call him a heretic for such a view!
Again, Hassell wrote:
"and the Lord Jesus Christ, the Judge of quick and dead, as He comes to vindicate the Divine righteousness in the everlasting destiny of every human being, will descend from heaven in awful majesty, amid clouds charged with flaming fire, with all His holy angels, with the voice of the archangel and with the trump of God, and He will change the living and raise the dead, and separate the elect from the non-elect, the righteous from the wicked, and, penetrating with His omniscient gaze the secrets of every heart and life, and manifesting them to every other intelligent creature, He will welcome His humble and loving people, in their glorified bodies and spirits, to the heavenly inheritance prepared for them by His Father before the foundation of he world, and He will consign His proud and unloving enemies, in their reunited bodies and souls, to the everlasting fire prepared for the Devil and his angels. {Ec 12:14; Da 7:8; 12; Zec 14; Mal 3:16-18; 4; Mt 5:15-27; 10:26; 11:22; 24; 25; Mr 13; Lu 21; Ac 17:31; Ro 2:16; 11; 14:9-12; 2Co 5:10; Ga 5:19-24; 1Th 1:3-4; 4:13-18; 2Th 1:2; 2Ti 3; 4; Heb 6:2; 9:27-28; Re 1:7; 6; 7}"
Again, Hassell wrote:
"and the Lord Jesus Christ, the Judge of quick and dead, as He comes to vindicate the Divine righteousness in the everlasting destiny of every human being, will descend from heaven in awful majesty, amid clouds charged with flaming fire, with all His holy angels, with the voice of the archangel and with the trump of God, and He will change the living and raise the dead, and separate the elect from the non-elect, the righteous from the wicked, and, penetrating with His omniscient gaze the secrets of every heart and life, and manifesting them to every other intelligent creature, He will welcome His humble and loving people, in their glorified bodies and spirits, to the heavenly inheritance prepared for them by His Father before the foundation of he world, and He will consign His proud and unloving enemies, in their reunited bodies and souls, to the everlasting fire prepared for the Devil and his angels. {Ec 12:14; Da 7:8; 12; Zec 14; Mal 3:16-18; 4; Mt 5:15-27; 10:26; 11:22; 24; 25; Mr 13; Lu 21; Ac 17:31; Ro 2:16; 11; 14:9-12; 2Co 5:10; Ga 5:19-24; 1Th 1:3-4; 4:13-18; 2Th 1:2; 2Ti 3; 4; Heb 6:2; 9:27-28; Re 1:7; 6; 7}"
Notice again how Hassell cites II Cor. 5: 10 that deals with the judgment of believers after they have lived them, a judgment to occur at the second coming of Christ.
Again, Hassell wrote:
"It cannot be doubted that there is a private, particular judgment upon each soul as soon as it leaves the body; {Ec 12:7,14; Heb 9:27; Lu 16:19-31; Mt 23:39; 2Co 5:8; Php 1:23} but the people of God have believed, from the Scriptures, for thousands of years, that, after the resurrection of the body, there will also be a public, general judgment; that men will be raised from the dead in order to be judged, before the assembled universe, according to the deeds done in the body. It seems to me that, if a person does not believe that the following texts, taken together, prove a great, solemn, final day of General Judgment at the end of the present dispensation, as taught in the London Baptist Confession of Faith (Chapters xxxi. and xxxii.) and in almost all Primitive Baptist Articles of Faith, then he would not be convinced of that fact if one should rise from the dead: Ge 18:25; Ps 50:3-6; 96:10,13; 98:9; Ec 3:16-17; 12:7,14; Joe 2:30-31; De 7:9-10; 12:2; Mal 4; Mt 7:21-27; 11:22,24; 12:36-37; 13:37-43; 16:27; 25:31-46; Lu 10:12,14; Joh 5:27-29; 12:48; Ac 2:19-20; 17:31; 24:25; Ro 2:16; 3:6,19; 14:10; 2Co 5:10; 2Th 1:6-10; 2Ti 4:1,8; Heb 6:2; 9:27-28; Jas 5:8-9; 1Pe 4:5; 5:4; 2Pe 2:9; 3:7-14; 1Jo 4:17; Jude 25,25; Re 11:18; 20:11-15)."
Again, one other example, is in these words of Hassell:
"In Joh 5:24 it is said that krisis rendered "condemnation" should be rendered judgment, as it is generally rendered in the English New Testament; but this word certainly means condemnation in Joh 3:19; 5:29; 12:31; 16:8,11; Re 14:7; 18:10; Mt 18:33; Mr 3:29, as its primitive, krinein, means to condemn in Mt 7:12; Joh 16:11; Ac 7:8; Heb 13:4; Re 17:1; and this word, krisis, is used by John as the opposite of salvation {in Joh 3:17-19} and the opposite of life, {in Joh 5:24,29} and therefore he means by it damnation and death; Joh 5:24 is evidently equivalent to Joh 3:18 and Ro 8:1, and cannot contradict Mt 25:31-46; Ro 14:10; 2Co 5:10; 2Ti 4:8; Heb 6:2,20; 2Pe 3:14; 1Jo 4:17, and Re 20:11-15; Joh 12:31 should be rendered "now is a judgment of this world"--there is no "the" in the Greek. The inseparability between the resurrection and the judgment after it may be seen from Joh 5:28-29; Ac 17:31; Heb 6:2; 9:27-28; Re 11:18; 20:11-15."
Again, notice his citation of II Cor. 5:10.
In the "Gospel Messenger" for April, 1901, Hassell has a series of "Questions and Answers" on bible passages and topics. (see here - highlighting mine)
Question - "What are the books mentioned in Rev. 20: 12, to be opened at the last judgment, and who are to be judged out of the books according to their works?
Answer: The books are the book of the law (Gal. 3:10), the book of conscience (Rom. 2:15,16), and the book of God's omniscience (Heb. 4:13): and another most precious book, the book of God's fatherly remembrance, mentioned at the close of the Old Testament (Mal. 3:16-18), which is the same as the Lamb's book of life, mentioned at the close of the Testament (Rev. 13:8; 20:12-15; 21:27)--a book containing the names of all those redeemed to God by the blood of the Lamb out of kindred and tongue and people and nation (Rev. 5:9-10; 1:5-6; Rom. 8:28-39; I Cor. 1:26-31), their names being written therein, not for their works, but for Christ's work for them and in them--the Lamb's book of life (Rom. 3:10-20; 6:23; 11:6). The whole human race, believers as well as unbelievers, are to appear before the judgment seat of Christ (Matt.25:31-46; Rom. 2:1-16; 14:10; II Cor. 5:10). The outward works of each one will show plainly to all the character of the life within. Those who love Christ engage in loving and humble ministrations to His people; those who do not love Him do not engage in such ministrations (Matt.25:31-46). The good works of God's people are the external evidences to all men of their election, redemption, and regeneration, and their preparedness for heaven; while the evil works of the non-elect are the evidences of their having no interest in the salvation of Christ and of their preparedness for Hell."
Those PBs today who disagree with Hassell are guilty of promoting a new theory on the passage and on the judgment.
In Hassell's "Questions and Answers" (see here) we read:
Q. If we are saved by grace and not by our works (Rom. 11:5-7; Eph. 2:8, 9; II Tim. 1:9; Tit. 3: 4-7), how is it that we are to be judged according to our works (Matt. 16:27; Rom. 2:6-11; II Cor. 5:10; Rev. 20:13; 22:12)?
A. Our works show our hearts and our characters. If God's grace is in our hearts and characters, it will shine in our lives; if His grace is not in our hearts and characters, our lives will be dark, selfish, worldly, and devilish. The good fruit shows the good tree; and the bad fruit shows the evil tree (Matt. 7:16-20; 5:16; 12:35; 25: 31-46; Isa. 61:3,11; 55:10-13; 43:21; 44: 1-5; Rom. 6; 13:10; Gal. 5:6; Eph. 2:10; Philip 2:12,13; I Thess. 2-5; James 2).
Q. If we are saved entirely by grace, as the Scriptures teach, how is it that Christ, our Divine Judge, will reward every one according to his works (Matt. 16:27; Rom. 2:6-11; II Cor. 5:10; Rev. 20:12, 13; 22:12, 13)?
A. A man's deeds show the spirit by which he is actuated, as the fruit shows the nature of the tree. If a man loves the Lord and His people, he will delight to serve Him and them, and take no credit to himself for such service; but if he has no such love, his conduct will plainly enough prove it (Matt. 25:31-46; Philip 2:12,13; Gal. 5:6, 16-25; Heb. 8:8-12; James 2)."
Well, amen to that!
Thursday, July 11, 2019
The Judgment Seat Of Christ (7)
Judge Who Crowns The Winners
Who Rejects The Losers
"Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway (one rejected or disqualified)." (I Cor. 9:24-27)
Who decides, once the race has ended, who is winner, and who is rejected? The judge! Therefore this text directly relates to one's appearing before the judgment seat of Christ.
Facts About The Race/Fight
1. The Christian is comparable to an athlete. In the two metaphors given by the apostle, we say that the Christian is a runner and a fighter (boxer or pugilist).
2. The race or the fight stands metaphorically for the Christian life lived. Therefore, as long as the Christian is alive in this world, he is running and fighting. The race and the fight are not over till the Christian has died.
3. It is after the race has been run and the fight has been fought that the athlete appears before the Bema for judgment and reward. (Remember "after death, the judgment")
4. Every saved person, every believer, is a victor. On the other hand, every loser is an unbeliever.
5. Winning the race or fight signifies final salvation. Losing signifies final condemnation. To affirm that any of the winners of the contest go to Hell is an error. Likewise, to affirm that any of the losers, or "rejects" ('castaways') go to Heaven is an error.
Based upon these facts, it is absurd for our Hardshell brothers to affirm that
1) the runners and the fighters receive their judgment and reward while they are still engaged in running and fighting.
2) the appearing before the Bema is continuous while the race or fight is still in progress.
3) the Bema judgment appears before the death of the believer, so that they believe in "after the Bema then death" rather than "after death then the judgment."
4) the judgment of victory has nothing to do with salvation and the loss of victory has nothing to do with loss of salvation.
There are those who shall "in no wise lose his reward." (Matt. 10: 42; Mark 9:41) The scriptures in numerous places equate the finally and eternally "saved" with those designated as "overcomers" or "victors." All true believers are overcomers. All hypocrites and liars, or fake believers, are not overcomers, but are losers. Further, the scriptures picture believers as active in their running and in their fighting, and running with purpose and determination. What do they overcome? They overcome their native depravity, the flesh and its moral corruption. They conquer all through the Lord Jesus and the power of his word and spirit. They overcome trial and temptation, and resist the evil world and "the accuser of the brethren." Though the devil walks about like a roaring lion to devour them, they are kept from being devoured.
Not Of Him Who Runs?
"So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy." (Rom. 9:16 kjv)
Some argue that this one statement by the apostle makes it impossible to interpret I Cor. 9 as having to do with eternal salvation. If both passages are dealing with the same salvation, it is argued, then there is a clear contradiction. Paul says "it (salvation) is not of him who runs" and then says "run that you might obtain (salvation)." However, though there might be a seeming contradiction in the minds of many, there is no real contradiction. This will become apparent when the whole of scripture, or of what Paul wrote elsewhere on the matter, is consulted.
The text in Romans is dealing with being "chosen" to salvation, not with the means or conditions of salvation, or with salvation itself. Election is not salvation, contrary to what the Two Seed or Parkerite Hardshells have taught. Election was before the world began, and concerned "children not yet born," yet salvation was not before the world began. God's choice of sinners to salvation was not based upon anything done by those sinners. It is unconditional. It is the gracious act of God in sovereignty, as Paul emphasized in his citation of the oracle "I will have mercy on whom I will have mercy." "Jacob have I loved, but Esau have I hated."
The "it" is God's choice or will to show favor and saving mercy. That choice "is not of him who wills and runs." The choice was not based upon human decision or indecision, nor upon human worth or merit. God chooses men to salvation not because of some natural or merited distinction that he discovers among men, but based merely upon his own sovereign choice. He shows mercy to one, but shows it not to another. No desert here. So, here we have the answer to the apostle's questions - "who makes you different from another?" And, "what do you have that you did not receive (from the Lord)?" And, "if you received it (from the Lord as his gift), then why do you boast as if it were not a gift?" (I Cor. 4:7)
Men are chosen to salvation, and if chosen to salvation, then chosen to faith, and chosen to repentance, and chosen to become an overcomer.
So, paraphrasing, Paul says - "election to salvation and divine favor is not based upon the will (choice) or running of a person, but the means to effect that salvation of the one chosen includes the work of the Spirit in effecting the salvation to which they have been chosen and predestined." Paul makes this clear in his epistle to the Thessalonians where he says "God has from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth." (II Thess. 2:13) The choice is not what is "through" but rather it is "salvation" that is "through." Election is not "through belief." Salvation is "through belief."
Commented Dr. Gill:
"so run that ye may obtain. The apostle accommodates or applies the above account to the Christian's course of life, and exhorts to run in it in like manner as racers do in a race. The "stadium", or "race" plot in the which the believer runs, is this world, or this present life; he is only a runner now and here, for no sooner is the time of his departure come, but his course or race is finished."
That is what I believe. That is the position of our Baptist forefathers.
Gill continued:
"...so should believers be emulous to outdo each other, to go before one another, in faith and holiness; striving in the strength of Christ, who should do most service for him, and bring most glory to him: moreover, as they ran in the way that was marked out for them, not turning to the right hand or the left, so should believers run in the way of salvation, which is Christ; in the way of holiness, faith, and truth; in the way of holiness, faith, and truth; and in the path of duty and ordinances, which are all clearly pointed out unto them: once more, as they while running kept their eye upon the mark, so should believers, while running the race set before them, be continually looking to Jesus, the author and finisher of faith: to say no more, as they kept running till they came to the end of their race, so should the saints; there is no time for stopping or looking back; remember Lot's wife. The end of running is to obtain the prize, the incorruptible crown of eternal life; not that this is to be procured in a way of merit by running; for the best services of the saints have no merit in them, they are previously due to God, nor can they be profitable to him; and besides, are done by the assistance of his own grace and strength; nor is there any proportion between the best works of men, and this crown of glory, life, and righteousness; yea, salvation, or eternal life, is expressly denied to be of him that willeth, or of him that runneth, and is always represented as this crown is, to be a free gift: the meaning of the expression is, that believers are to run on in their Christian race, that they may, and when they are come to the end of it they shall, as he that came foremost in the race did, stretch forth their hand, lay hold on, and receive the crown which the righteous Judge will give them; and is the true import of the word made use of here, and the sense the same with ( 1 Timothy 6:12 ) . "Fight the good fight of faith, lay hold on eternal life", and denotes that the persevering saint shall enjoy the crown."
Again, I give my hearty amen to these comments. There is no contradiction in affirming that God's choice is "not of him who wills or runs" and saying "run that you may obtain." Gill, and other great Calvinists, did not see the contradiction that our Hardshell brothers see in affirming an unconditional election and a conditional salvation. They saw that the unconditional promises guaranteed all the conditional promises. This was affirmed by Sylvester Hassell himself.
In "The Heavenly Race" (see here) C.H. Spurgeon was preaching on Paul's words "So run, that ye may obtain." (1 Corinthians 9:24) He wrote (emphasis mine):
"We are continually insisting upon it from day to day, that salvation is not of works, but of grace. We lay this down as one of the very first doctrines of the gospel. "Not of works, lest any man should boast." "By grace are ye saved, through faith, and that not of yourselves; it is the gift of God." But we find that it is equally necessary to preach the absolute necessity of a religious life for the attainment of heaven at last. Although we are sure that men are not saved for the sake of their works, yet are we equally sure that no man will be saved without them; and that he who leads an unholy life, who neglects the great salvation, can never inherit that crown of life which fadeth not away. In one sense, true religion is wholly the work of God; yet there are high and important senses in which we must ourselves "strive to enter in at the strait gate." We must run a race; we must wrestle even to agony; we must fight a battle, before we can inherit the crown of life. We have in our text the course of religion set down as a race; and inasmuch as there be many who enter upon a profession of religion with very false motives, the apostle warns us that although all run in a race, yet all do not obtain the prize: they run all, but only one is rewarded: and he gives us, therefore, the practical exhortation to run that we may obtain; for unless we are the winners we had better not have been runners at all; for he that is not a winner is a loser; he who makes a profession of religion, and does not at last obtain the crown of life, is a loser by his profession; for his profession was hypocrisy or else formality, and he had better not have made a profession, than fall therein.
What, then, is it, for which we ought to run in this race? Why heaven, eternal life, justification by faith, the pardon of sin, acceptance in the Beloved, and glory everlasting. If you run for anything else than salvation, should you will, what you have won is not worth the running for. Oh! I beseech every one of you, make sure work for eternity, never be contented with anything less than a living faith in a living Saviour; rest not until you are certain that the Holy Spirit is at work in your souls.
Thus have I noticed what it is we are to run for. And now the Apostle says, "So run that ye may obtain." I shall notice some people who never will obtain, and tell you the reason why, and in so doing, I shall be illustrating THE RULES OF THE RACE.
There are some people who certainly never will obtain the prize, because they are not even entered. Their names are not down for the race, and therefore it is quite clear that they will not run, or if they do run, they will run without having any warrant whatever for expecting to receive the prize. There are some such here this afternoon: who will tell you themselves, "We make no profession, sir—none whatever." It is quite as well, perhaps, that you do not; because if you did, you would be hypocrites, and it is better to make no profession at all than to be hypocrites. Still, recollect, your names are not down for the race, and therefore you cannot win...You cannot expect to win heaven unless your names are entered for the race.
Then there is another class whose names are down, but they never started right. A bad start is a sad thing. If in the ancient races of Greece or Rome a man who was about to run for the race had loitered, or if he had started before the time it would not matter how fast he ran, if he did not start in order. The flag must drop before the horse starts; otherwise, even if it reach the winning post first, it shall have no reward. There is something to be noted, then, in the starting of the race.
Let us remember, however, that there never was a true new birth without much spiritual suffering, that there never was a man who had a changed heart without his first having a miserable heart. We must pass through that black tunnel of conviction before we can come out upon the high embankment of holy joy; we must first go through the Slough of Despond before we can run along the walls of Salvation. There must be ploughing before there is sowing; there must be many a frost, and many a sharp shower before there is any reaping.
(Note: Obviously Spurgeon believed that conviction preceded birth, not vise versa)
But we often act like little children who pluck flowers from the shrubs and plant them in their gardens without roots; then they say how fair and how pretty their little garden is; but wait a little while, and their flowers are withered, because they have no roots. This is an the effect of not having a right start, not having the "root of the matter." What is the good of outward religion, the flower and the leaf of it, unless we have the "root of the matter" in us—unless we have been digged into by that sharp iron spade of conviction, and have been ploughed with the plough of the Spirit, and then have been sown with the sacred seed of the gospel, in the hope of bringing forth an abundant harvest? There must be a good start; look well to that, for there is no hope of running unless the start be right.
Again, there are some runners in the heavenly race who cannot win because they carry too much weight. A light weight, of course, has the advantage.
One of them, as he starts, lays aside every weight, he takes off his garment and away he runs. There goes the other poor fellow, he has a whole load of gold and silver upon his back. Then around his loins he has many distrustful doubts about what shall become of him in the future, what will be his prospects when he grows old, and a hundred other things. He does not know how to roll his burden upon the Lord. See how he flags, poor fellow, and how the other distances him, leaves him far behind, has gained the corner, and is coming to the winning post.
There is also another thing that will prevent man's running the race. We have known people who stopped on their way to kick their fellows. Such things sometimes occur in a race. The horse, instead of speeding onwards to the mark, is of an angry disposition, and sets about kicking those that are running beside him—there is not much probability of his coming in first.
You will not be judged for other men's sins, you will not be saved by their faith, you will not be condemned for their unbelief. Every man must stand in his own proper flesh and blood at the bar of God, to account for the works done in his own body, whether they have been good or whether they have been evil. These persons are not very likely to win the race, because they turn to kicking others.
He that would be saved, must hold on to the end: "He that endureth to the end, the same shall be saved." Stop and loiter in the race before you have come to the end thereof, and you have made one of the greatest mistakes that could possibly occur. On, on, on! while you live; still onward, onward, onward! for until you come to the grave, you have not come to your resting place until you arrive at the tomb, you have not come to the spot where you may cry "Halt!" Ever onward if ye would win. If you are content to lose, if you would lose your own soul, you may say, "Stop," if you please; but if you would be saved evermore, be on, on, till you have gained the prize.
Those who have been "entered" in the great roll of the Covenant before all eternity shall persevere, by the aid of the good Spirit. He that began the good work in them, shall carry it on even unto the end. But, alas! there are many who run on their own account and in their own strength; and they are like the snail, which as it creeps, leaves its life as a trail upon its own path. They melt away; their nature decayeth; they perish, and where are they? Not in the church, but lost to all hope. They are like the dog that returned to his vomit, and the sow that was washed to her wallowing in the mire. "The last end of that man shall be worse than the first."
And now a more urgent consideration still. Recollect, your race is win or lose—death or life, hell or heaven, eternal misery or everlasting joy. What a stake that is for which you run. If I may so put it, you are running for your life; and if that does not make a man run nothing will. Put a man there on yonder hill, and put another after him with a drawn sword seeking his life, If there is any run in him you will soon see him run; there will be no need for us to shout out to him, "Run, man, run" for he is quite certain that his life is at hazard, and he speeds with all his might—speeds till the veins stand like whipcords on his brow, and a hot sweat runs from every pore of his body—and still flees onward. Now, he looks behind, and sees the avenger of blood speeding after him; he does not stop; he spurns the ground, and on he flees till he reaches the city of refuge, where he is safe.
Let this life be thy six days of ever-toiling faith. Obey thy Master's commandment; "labour therefore to enter into this rest," seeing that there are many who shall not enter in, because through their want of faith they shall not be able. If that urge not a man to speed forward, what can?
These are wonderful words of Spurgeon on this passage. The views expressed on it by Gill and Spurgeon represent the understanding of it by our forefathers.
Our Hardshell brothers err in assuming that whatever is necessary for salvation cannot be also what is commanded of sinners. But, this proposition is not scriptural. It is rather one they have invented and taken to the scriptures and one which they make the scriptures, "hook or crook," to square with.
Who Rejects The Losers
"Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway (one rejected or disqualified)." (I Cor. 9:24-27)
Who decides, once the race has ended, who is winner, and who is rejected? The judge! Therefore this text directly relates to one's appearing before the judgment seat of Christ.
Facts About The Race/Fight
1. The Christian is comparable to an athlete. In the two metaphors given by the apostle, we say that the Christian is a runner and a fighter (boxer or pugilist).
2. The race or the fight stands metaphorically for the Christian life lived. Therefore, as long as the Christian is alive in this world, he is running and fighting. The race and the fight are not over till the Christian has died.
3. It is after the race has been run and the fight has been fought that the athlete appears before the Bema for judgment and reward. (Remember "after death, the judgment")
4. Every saved person, every believer, is a victor. On the other hand, every loser is an unbeliever.
5. Winning the race or fight signifies final salvation. Losing signifies final condemnation. To affirm that any of the winners of the contest go to Hell is an error. Likewise, to affirm that any of the losers, or "rejects" ('castaways') go to Heaven is an error.
Based upon these facts, it is absurd for our Hardshell brothers to affirm that
1) the runners and the fighters receive their judgment and reward while they are still engaged in running and fighting.
2) the appearing before the Bema is continuous while the race or fight is still in progress.
3) the Bema judgment appears before the death of the believer, so that they believe in "after the Bema then death" rather than "after death then the judgment."
4) the judgment of victory has nothing to do with salvation and the loss of victory has nothing to do with loss of salvation.
There are those who shall "in no wise lose his reward." (Matt. 10: 42; Mark 9:41) The scriptures in numerous places equate the finally and eternally "saved" with those designated as "overcomers" or "victors." All true believers are overcomers. All hypocrites and liars, or fake believers, are not overcomers, but are losers. Further, the scriptures picture believers as active in their running and in their fighting, and running with purpose and determination. What do they overcome? They overcome their native depravity, the flesh and its moral corruption. They conquer all through the Lord Jesus and the power of his word and spirit. They overcome trial and temptation, and resist the evil world and "the accuser of the brethren." Though the devil walks about like a roaring lion to devour them, they are kept from being devoured.
Not Of Him Who Runs?
"So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy." (Rom. 9:16 kjv)
Some argue that this one statement by the apostle makes it impossible to interpret I Cor. 9 as having to do with eternal salvation. If both passages are dealing with the same salvation, it is argued, then there is a clear contradiction. Paul says "it (salvation) is not of him who runs" and then says "run that you might obtain (salvation)." However, though there might be a seeming contradiction in the minds of many, there is no real contradiction. This will become apparent when the whole of scripture, or of what Paul wrote elsewhere on the matter, is consulted.
The text in Romans is dealing with being "chosen" to salvation, not with the means or conditions of salvation, or with salvation itself. Election is not salvation, contrary to what the Two Seed or Parkerite Hardshells have taught. Election was before the world began, and concerned "children not yet born," yet salvation was not before the world began. God's choice of sinners to salvation was not based upon anything done by those sinners. It is unconditional. It is the gracious act of God in sovereignty, as Paul emphasized in his citation of the oracle "I will have mercy on whom I will have mercy." "Jacob have I loved, but Esau have I hated."
The "it" is God's choice or will to show favor and saving mercy. That choice "is not of him who wills and runs." The choice was not based upon human decision or indecision, nor upon human worth or merit. God chooses men to salvation not because of some natural or merited distinction that he discovers among men, but based merely upon his own sovereign choice. He shows mercy to one, but shows it not to another. No desert here. So, here we have the answer to the apostle's questions - "who makes you different from another?" And, "what do you have that you did not receive (from the Lord)?" And, "if you received it (from the Lord as his gift), then why do you boast as if it were not a gift?" (I Cor. 4:7)
Men are chosen to salvation, and if chosen to salvation, then chosen to faith, and chosen to repentance, and chosen to become an overcomer.
So, paraphrasing, Paul says - "election to salvation and divine favor is not based upon the will (choice) or running of a person, but the means to effect that salvation of the one chosen includes the work of the Spirit in effecting the salvation to which they have been chosen and predestined." Paul makes this clear in his epistle to the Thessalonians where he says "God has from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth." (II Thess. 2:13) The choice is not what is "through" but rather it is "salvation" that is "through." Election is not "through belief." Salvation is "through belief."
Commented Dr. Gill:
"so run that ye may obtain. The apostle accommodates or applies the above account to the Christian's course of life, and exhorts to run in it in like manner as racers do in a race. The "stadium", or "race" plot in the which the believer runs, is this world, or this present life; he is only a runner now and here, for no sooner is the time of his departure come, but his course or race is finished."
That is what I believe. That is the position of our Baptist forefathers.
Gill continued:
"...so should believers be emulous to outdo each other, to go before one another, in faith and holiness; striving in the strength of Christ, who should do most service for him, and bring most glory to him: moreover, as they ran in the way that was marked out for them, not turning to the right hand or the left, so should believers run in the way of salvation, which is Christ; in the way of holiness, faith, and truth; in the way of holiness, faith, and truth; and in the path of duty and ordinances, which are all clearly pointed out unto them: once more, as they while running kept their eye upon the mark, so should believers, while running the race set before them, be continually looking to Jesus, the author and finisher of faith: to say no more, as they kept running till they came to the end of their race, so should the saints; there is no time for stopping or looking back; remember Lot's wife. The end of running is to obtain the prize, the incorruptible crown of eternal life; not that this is to be procured in a way of merit by running; for the best services of the saints have no merit in them, they are previously due to God, nor can they be profitable to him; and besides, are done by the assistance of his own grace and strength; nor is there any proportion between the best works of men, and this crown of glory, life, and righteousness; yea, salvation, or eternal life, is expressly denied to be of him that willeth, or of him that runneth, and is always represented as this crown is, to be a free gift: the meaning of the expression is, that believers are to run on in their Christian race, that they may, and when they are come to the end of it they shall, as he that came foremost in the race did, stretch forth their hand, lay hold on, and receive the crown which the righteous Judge will give them; and is the true import of the word made use of here, and the sense the same with ( 1 Timothy 6:12 ) . "Fight the good fight of faith, lay hold on eternal life", and denotes that the persevering saint shall enjoy the crown."
Again, I give my hearty amen to these comments. There is no contradiction in affirming that God's choice is "not of him who wills or runs" and saying "run that you may obtain." Gill, and other great Calvinists, did not see the contradiction that our Hardshell brothers see in affirming an unconditional election and a conditional salvation. They saw that the unconditional promises guaranteed all the conditional promises. This was affirmed by Sylvester Hassell himself.
In "The Heavenly Race" (see here) C.H. Spurgeon was preaching on Paul's words "So run, that ye may obtain." (1 Corinthians 9:24) He wrote (emphasis mine):
"We are continually insisting upon it from day to day, that salvation is not of works, but of grace. We lay this down as one of the very first doctrines of the gospel. "Not of works, lest any man should boast." "By grace are ye saved, through faith, and that not of yourselves; it is the gift of God." But we find that it is equally necessary to preach the absolute necessity of a religious life for the attainment of heaven at last. Although we are sure that men are not saved for the sake of their works, yet are we equally sure that no man will be saved without them; and that he who leads an unholy life, who neglects the great salvation, can never inherit that crown of life which fadeth not away. In one sense, true religion is wholly the work of God; yet there are high and important senses in which we must ourselves "strive to enter in at the strait gate." We must run a race; we must wrestle even to agony; we must fight a battle, before we can inherit the crown of life. We have in our text the course of religion set down as a race; and inasmuch as there be many who enter upon a profession of religion with very false motives, the apostle warns us that although all run in a race, yet all do not obtain the prize: they run all, but only one is rewarded: and he gives us, therefore, the practical exhortation to run that we may obtain; for unless we are the winners we had better not have been runners at all; for he that is not a winner is a loser; he who makes a profession of religion, and does not at last obtain the crown of life, is a loser by his profession; for his profession was hypocrisy or else formality, and he had better not have made a profession, than fall therein.
What, then, is it, for which we ought to run in this race? Why heaven, eternal life, justification by faith, the pardon of sin, acceptance in the Beloved, and glory everlasting. If you run for anything else than salvation, should you will, what you have won is not worth the running for. Oh! I beseech every one of you, make sure work for eternity, never be contented with anything less than a living faith in a living Saviour; rest not until you are certain that the Holy Spirit is at work in your souls.
Thus have I noticed what it is we are to run for. And now the Apostle says, "So run that ye may obtain." I shall notice some people who never will obtain, and tell you the reason why, and in so doing, I shall be illustrating THE RULES OF THE RACE.
There are some people who certainly never will obtain the prize, because they are not even entered. Their names are not down for the race, and therefore it is quite clear that they will not run, or if they do run, they will run without having any warrant whatever for expecting to receive the prize. There are some such here this afternoon: who will tell you themselves, "We make no profession, sir—none whatever." It is quite as well, perhaps, that you do not; because if you did, you would be hypocrites, and it is better to make no profession at all than to be hypocrites. Still, recollect, your names are not down for the race, and therefore you cannot win...You cannot expect to win heaven unless your names are entered for the race.
Then there is another class whose names are down, but they never started right. A bad start is a sad thing. If in the ancient races of Greece or Rome a man who was about to run for the race had loitered, or if he had started before the time it would not matter how fast he ran, if he did not start in order. The flag must drop before the horse starts; otherwise, even if it reach the winning post first, it shall have no reward. There is something to be noted, then, in the starting of the race.
Let us remember, however, that there never was a true new birth without much spiritual suffering, that there never was a man who had a changed heart without his first having a miserable heart. We must pass through that black tunnel of conviction before we can come out upon the high embankment of holy joy; we must first go through the Slough of Despond before we can run along the walls of Salvation. There must be ploughing before there is sowing; there must be many a frost, and many a sharp shower before there is any reaping.
(Note: Obviously Spurgeon believed that conviction preceded birth, not vise versa)
But we often act like little children who pluck flowers from the shrubs and plant them in their gardens without roots; then they say how fair and how pretty their little garden is; but wait a little while, and their flowers are withered, because they have no roots. This is an the effect of not having a right start, not having the "root of the matter." What is the good of outward religion, the flower and the leaf of it, unless we have the "root of the matter" in us—unless we have been digged into by that sharp iron spade of conviction, and have been ploughed with the plough of the Spirit, and then have been sown with the sacred seed of the gospel, in the hope of bringing forth an abundant harvest? There must be a good start; look well to that, for there is no hope of running unless the start be right.
Again, there are some runners in the heavenly race who cannot win because they carry too much weight. A light weight, of course, has the advantage.
One of them, as he starts, lays aside every weight, he takes off his garment and away he runs. There goes the other poor fellow, he has a whole load of gold and silver upon his back. Then around his loins he has many distrustful doubts about what shall become of him in the future, what will be his prospects when he grows old, and a hundred other things. He does not know how to roll his burden upon the Lord. See how he flags, poor fellow, and how the other distances him, leaves him far behind, has gained the corner, and is coming to the winning post.
There is also another thing that will prevent man's running the race. We have known people who stopped on their way to kick their fellows. Such things sometimes occur in a race. The horse, instead of speeding onwards to the mark, is of an angry disposition, and sets about kicking those that are running beside him—there is not much probability of his coming in first.
You will not be judged for other men's sins, you will not be saved by their faith, you will not be condemned for their unbelief. Every man must stand in his own proper flesh and blood at the bar of God, to account for the works done in his own body, whether they have been good or whether they have been evil. These persons are not very likely to win the race, because they turn to kicking others.
He that would be saved, must hold on to the end: "He that endureth to the end, the same shall be saved." Stop and loiter in the race before you have come to the end thereof, and you have made one of the greatest mistakes that could possibly occur. On, on, on! while you live; still onward, onward, onward! for until you come to the grave, you have not come to your resting place until you arrive at the tomb, you have not come to the spot where you may cry "Halt!" Ever onward if ye would win. If you are content to lose, if you would lose your own soul, you may say, "Stop," if you please; but if you would be saved evermore, be on, on, till you have gained the prize.
Those who have been "entered" in the great roll of the Covenant before all eternity shall persevere, by the aid of the good Spirit. He that began the good work in them, shall carry it on even unto the end. But, alas! there are many who run on their own account and in their own strength; and they are like the snail, which as it creeps, leaves its life as a trail upon its own path. They melt away; their nature decayeth; they perish, and where are they? Not in the church, but lost to all hope. They are like the dog that returned to his vomit, and the sow that was washed to her wallowing in the mire. "The last end of that man shall be worse than the first."
And now a more urgent consideration still. Recollect, your race is win or lose—death or life, hell or heaven, eternal misery or everlasting joy. What a stake that is for which you run. If I may so put it, you are running for your life; and if that does not make a man run nothing will. Put a man there on yonder hill, and put another after him with a drawn sword seeking his life, If there is any run in him you will soon see him run; there will be no need for us to shout out to him, "Run, man, run" for he is quite certain that his life is at hazard, and he speeds with all his might—speeds till the veins stand like whipcords on his brow, and a hot sweat runs from every pore of his body—and still flees onward. Now, he looks behind, and sees the avenger of blood speeding after him; he does not stop; he spurns the ground, and on he flees till he reaches the city of refuge, where he is safe.
Let this life be thy six days of ever-toiling faith. Obey thy Master's commandment; "labour therefore to enter into this rest," seeing that there are many who shall not enter in, because through their want of faith they shall not be able. If that urge not a man to speed forward, what can?
These are wonderful words of Spurgeon on this passage. The views expressed on it by Gill and Spurgeon represent the understanding of it by our forefathers.
Our Hardshell brothers err in assuming that whatever is necessary for salvation cannot be also what is commanded of sinners. But, this proposition is not scriptural. It is rather one they have invented and taken to the scriptures and one which they make the scriptures, "hook or crook," to square with.
Wednesday, July 10, 2019
"The Joy Of Heaven Is Mine"
The Primitive Quartet Sings this wonderful song! (see here)
The Joy Of Heaven Is mine
To Heaven my home not far away
With Christ the dear Lord I'll go some day
And there a bright crown, I know I'll wear in splendor
It will shine, There with a new voice to Him I'll sing
And make his glad praise forever ring
And hear Him say," Well done
The Joy Of Heaven Is mine
( chorus )
I'll sing and shout with all of Heaven's glad band
And see my Lord, and clasp his nail scarred hands
I mean to go there, O yes, I do
I'll never turn back on Him ' tis true
Sweet peace.... I'll hear him say
The Joy Of Heaven Is mine
The wonderful joys of Heaven fair
With all the redeemed ones we will share
And live with our Lord, forever there
And with Him ever shine;
With battles all fought and victories won
Rejoicing we'll hear His sweet'" Well done,'
We'll shout and sing for aye
The Joy Of Heaven Is mine
Listening Pleasure
Uplifting Songs by The Inspirations
"When I Got Saved" by The Inspirations (see here)
"I Know What Lies Ahead" (see here)
"We'll Understand It Better By And By" (see here)
"Oh, What A Day (see here)
Acapella
Everybody Will Be Happy Over There (here)
Hide Me, Rock Of Ages (here)
The Rainbow of Love (here)
Hallelujah, We Shall Rise (here)
Here We Are But Straying Pilgrims (here)
The Joy Of Heaven Is mine
To Heaven my home not far away
With Christ the dear Lord I'll go some day
And there a bright crown, I know I'll wear in splendor
It will shine, There with a new voice to Him I'll sing
And make his glad praise forever ring
And hear Him say," Well done
The Joy Of Heaven Is mine
( chorus )
I'll sing and shout with all of Heaven's glad band
And see my Lord, and clasp his nail scarred hands
I mean to go there, O yes, I do
I'll never turn back on Him ' tis true
Sweet peace.... I'll hear him say
The Joy Of Heaven Is mine
The wonderful joys of Heaven fair
With all the redeemed ones we will share
And live with our Lord, forever there
And with Him ever shine;
With battles all fought and victories won
Rejoicing we'll hear His sweet'" Well done,'
We'll shout and sing for aye
The Joy Of Heaven Is mine
Listening Pleasure
Uplifting Songs by The Inspirations
"When I Got Saved" by The Inspirations (see here)
"I Know What Lies Ahead" (see here)
"We'll Understand It Better By And By" (see here)
"Oh, What A Day (see here)
Acapella
Everybody Will Be Happy Over There (here)
Hide Me, Rock Of Ages (here)
The Rainbow of Love (here)
Hallelujah, We Shall Rise (here)
Here We Are But Straying Pilgrims (here)
Monday, July 8, 2019
Happiness is the Lord & Wake Up In Glory
Happiness is to know the Saviour,
Living a life within His favour,
Having a change in my behaviour,
Happiness is the Lord.
Happiness is a new creation,
Jesus and me in close relation,
Having a part in His salvation,
Happiness is the Lord.
Real joy is mine,
No matter if the teardrops start,
I've found a secret,
It's Jesus in my heart.
Happiness is to be forgiven,
Living a life that's worth the livin',
Taking a trip that leads to Heaven,
Happiness is the Lord.
Real joy is mine,
No matter if the teardrops start,
I've found a secret,
It's Jesus in my heart,
Jesus in my heart.
Happiness is to be forgiven,
Living a life that's worth the livin',
Taking a trip that leads to Heaven,
Happiness is the Lord,
Happiness is the Lord,
Happiness is the Lord.
Such beautiful Words! To hear it sung listen to the Heritage Singers here)
Another good song by The Primitive Quartet is on their album "When Crossing Time Shall Come" at the 1313 mark (other good songs on this album) and titled
"Wake Up In Glory Land" (here)
I am only a pilgrim and a stranger here
I see trouble on every hand
But my Savior is leading and I have no fear
When I wake up in glory land
Chorus
Some morning I'll wake up and see my Savior (hallelujah)
Join in the chorus grand
And I know that I'll shake hands with old Elijah
When I wake up in glory land
I am homesick for heaven and I soon must go
In the way the Savior planned
I shall leave all my troubles in this world
When I wake up in glory land
Chorus
Some morning I'll wake up and see my Savior (hallelujah)
Join in the chorus grand
And I know that I'll shake hands with old Elijah
When I wake up in glory land
(repeat)
Living a life within His favour,
Having a change in my behaviour,
Happiness is the Lord.
Happiness is a new creation,
Jesus and me in close relation,
Having a part in His salvation,
Happiness is the Lord.
Real joy is mine,
No matter if the teardrops start,
I've found a secret,
It's Jesus in my heart.
Happiness is to be forgiven,
Living a life that's worth the livin',
Taking a trip that leads to Heaven,
Happiness is the Lord.
Real joy is mine,
No matter if the teardrops start,
I've found a secret,
It's Jesus in my heart,
Jesus in my heart.
Happiness is to be forgiven,
Living a life that's worth the livin',
Taking a trip that leads to Heaven,
Happiness is the Lord,
Happiness is the Lord,
Happiness is the Lord.
Such beautiful Words! To hear it sung listen to the Heritage Singers here)
Another good song by The Primitive Quartet is on their album "When Crossing Time Shall Come" at the 1313 mark (other good songs on this album) and titled
"Wake Up In Glory Land" (here)
I am only a pilgrim and a stranger here
I see trouble on every hand
But my Savior is leading and I have no fear
When I wake up in glory land
Chorus
Some morning I'll wake up and see my Savior (hallelujah)
Join in the chorus grand
And I know that I'll shake hands with old Elijah
When I wake up in glory land
I am homesick for heaven and I soon must go
In the way the Savior planned
I shall leave all my troubles in this world
When I wake up in glory land
Chorus
Some morning I'll wake up and see my Savior (hallelujah)
Join in the chorus grand
And I know that I'll shake hands with old Elijah
When I wake up in glory land
(repeat)
Subscribe to:
Posts (Atom)