Hardshells & the London Confession VIII

Chapter 133

The clearest evidence that the Fulton congregation of Hardshell elders have twisted the words of the London Confession comes not only from the express and clear statements that the confession gives, but also from the writings of the men who wrote and originally endorsed the confession. In this posting I will continue to look at the writings of some of these leading men and show how they all believed in gospel means, thus proving that the confession means exactly what it says, contrary to the footnotes of the Fulton Sanhedrin of Hardshells. If the Hardshells were correct about their interpretation of the document, then surely one would find a denial of gospel means in the writings of the original signers of the confession. The Fulton footnotes are not valid "interpretations" or "explanations" of the London Confession.  The Hardshells cannot find anyone prior to the middle 19th century who interpreted the old Confession as did the Fulton brethren.

In previous postings we have already cited come writings from Hanserd Knollys to show that he believed in the Gospel means position, a fact that Michael Ivey admits.  Let us look now at some more writings of Knollys.  Knollys wrote:

"The Ministers of Christ must declare the Testimony of God not with excellency of speech, not with enticing words of Man’s Wisdom. Their speech and their preaching must be in the Demonstration of the spirit and in power, 1 Cor. 2:1,2,4,5, before the Gospel can come to their hearers’ hearts in power and in the holy Spirit, and before their hearers can come to Christ, and before they can attain to the power of Godliness. The plain and powerful preaching of the Gospel is the ordinary means whereby God draws sinners with Cords of Love to Christ, and makes the Ministry of the word powerful and effectual to call, convert, sanctify and save sinners, Rom. 1:16,17; Rom. 10:14,17."  ("Plain Preaching," 1674 - see here)

Before commenting upon the words of Knollys, let is be observed that Knollys live in America from about 1636-41 and no doubt had intercourse with John Clark and Obadiah Holmes and other Particular Baptists in America.  Some even think that Knollys first came to Baptist views while in America. 

Knollys makes it clear that he believed that the "the plain and powerful preaching of the Gospel" was the "ordinary means whereby God draws sinners." 

Knollys wrote:

"Two things need some explanation in this Doctrine; viz. First, Who is here meant by the "New Man." And secondly how Christ is all, and in all, in the new man. By the new man here, we are to understand (as it was meant by the Apostle) a true BELIEVER, or a faithful brother in Christ, one sanctified in Christ Jesus, called a Saint; who is redeemed in the spirit of his mind, and hath put on the new man. (Eph.4:23-24) Which is done, when by the mighty operation of the Holy Spirit, in the promises given unto us, we are MADE partakers of the Divine Nature. (II Pet.1:3,4) Thus being by the Spirit and Faith united with Christ, we are made a new creature, or creation, (II Cor. 5:17) have a new heart (Ezek.36:26,27) and walk in newness of life. (Rom. 6:4) "Christ is all, and in all.""

Again, like the first and second London Confessions, to which he was a signatory, Knollys teaches that sinners are called by the word and Spirit.

Knollys wrote:

"The apostle Peter in his speech to Simon Magus, (Acts 8:20-23) told him his heart was not right in the sight of God, that he was "in the gall of bitterness, and in the bonds of iniquity." And he exhorted him to repent and pray to God. (vs 22) Not that any man in his natural condition can of himself come to Christ, desire Him, or seek to enjoy Him, for none can come to Christ except the Father draw him. (John 6:44 & 65) It is God that "works in us to will and to do according to His good pleasure." (Phil.2: 13) So then, saith the Apostle, it is NOT OF HIM THAT WILLETH, NOR OF HIM THAT RUNNETH, but of GOD that sheweth mercy; only know this, God REQUIRING poor sinners to use the means, He hath appointed, is pleased to make that means effectual for their conversion and salvation. For if God has purposed to shew mercy, and confer His grace upon your souls, He will CAUSE you to seek unto Him. (Ezek. 36:26,27,37) A new heart will I GIVE you, & I WILL PUT my Spirit within you, and CAUSE you to walk in my statutes: Thus saith the Lord God, I will yet for this be enquired of by the house of Israel to DO IT FOR THEM." (verse 37) God's gracious and free promises do not exclude the means He hath appointed to attain the mercies therein promised. It pleaseth Him to tie His creatures to the use of such means, when He affords it them, though He will SOMETIMES WORK WITHOUT IT. Now the ordinary means which God hath in His infinite wisdom appointed to "convert" sinners, and also to build them up in Christ, is the word preached. (Rom. 10:8,17 ) This word of the Gospel God will have preached to every creature in all parts of the world. (Mark 16:15) None are exempted or prohibited from hearing the Gospel preached, but every one that hath an ear is required to hear. (Rev. 2:7) And let such as neglect the hearing of the word of God (preached by such as are CALLED and SENT of Christ) consider what the Lord saith. (Prov. 1:20-32) But albeit some of you see it is that which you ought to do, and that you had need to do, to wit, to seek the Lord; assenting to what you heard in the first use of the doctrine, that there is much worth, beauty, and excellency in Christ, and that poor lost undone sinners stand in need of Him."

One of the things important to note from the above citation is the fact that the inability of sinners to do what they are commanded to do for salvation is no argument against the use of Gospel commands and exhortations as means.  The Fulton brethren tried to say that the London Confession could not be taught to uphold the Gospel as a means because the same Confession says that men are not able to obey the Gospel.  But, clearly, Knollys believed both.  He believed that men were saved by the hearing of the Gospel in spite of the fact that they were not able to obey it.

Further, the Fulton brethren tried to say that the London Confession did not teach that God had more than one method of regenerating sinners, but Knollys here states just what is stated in the Confession.  God uses means, the "ordinary" manner, but was free to work apart from them, and in fact did so, as in the case of those dying in infancy.

Knollys continued:

"Notwithstanding how to obey Christ, you know not as yet. Let me tell you, God gives Christ upon Gospel terms, which are these three:

First, God in the dispensation of the Gospel propounds Christ to LOST sinners, as the ONLY necessary, and All sufficient means of salvation: Christ is the ONLY NECESSARY MEANS OF SALVATION. (Acts 4:12) Neither is there salvation in any other. And Christ is the All-sufficient means of salvation, so that we need NONE BUT HIM. (Heb. 7:25) He is able to save them to the uttermost, &c.

Secondly, God doth give Christ to lost sinners without respect to price or person. He invites them that have no money, to come and buy wine, and milk (that is to say, Christ) without price. (Isa. 55:1) And any one that will are invited to take Christ freely. (Rev. 22:17) And, whosoever will, let him take the water of life (that is, Christ) freely.

Thirdly, God requires, that those, who do receive Him SHALL DEPART from iniquity. (lI Tim. 2:19) "Live soberly, righteously, and godly in this present world." (Titus 2:11-15) And that they SHALL FAIL ALL, LOSE ALL, and have ALL for the sake of Christ, and take up the cross and follow Him."

How could language be any plainer?  Christ is given "upon Gospel terms." 

Knollys continued:

"You will say to me, Alas, here is my misery, to wit, although God propound Christ upon good terms to poor sinners, to me among others, I have no power of myself to receive Christ, to believe in Him, and accept of Him. True, it is not (as I said) in him, that willeth, nor of him that runneth but of God, who sheweth mercy (Rom. 9:16) It is the exceeding greatness of His power to us-ward who believe, which must be put forth in your hearts, to MAKE you believe also, according to the working of His mighty power, which He WROUGHT in Christ, when He raised Him from the dead. (Eph. 1:19-20) And you ought to wait on God in the diligent use of means until the day of His power come upon you, and then you shall be a willing, a believing people. (Psa. 110:3) I may exhort you to repent of your wickedness, profaneness, &c. as Peter did: (Acts 8:22) But God must GIVE you repentance unto life. (Acts 11:18)"

Again, Knollys answers the objection that the Fulton Hardshells make against the Confession.  Sinners are indeed not able to respond to the Gospel, though this is necessary for them to do for salvation.  Knollys answers by saying that the power to respond is not in the Gospel alone, but in the power of God that attends it in the case of the elect.

Knollys continued:

"It is my duty to preach the Gospel to you, and to exhort you to seek Christ, (Acts 17:22,27) but it is the mere mercy and free grace of God to DRIVE you to Christ, which nothing but His everlasting love can move Him to do. (Jere. 31:3) You ought to seek, and wait, ask, and use all the means which God hath appointed, and afforded you, both secret, private, and public. (Rev. 2:29) But God must make the means effectual. (Acts 16:14) And therefore I must say, it is not in me, I cannot draw you to Christ, that is the Father's work. (John 6:44) But having exhorted you to seek Him in the use of means, there I must leave you to wait on God for the moving of His Holy Spirit where you must lie and continue like the poor impotent man at the pool of Bethesda for healing: And though as he did, so you may see many a lame, blind, deaf, dumb, naked-leprous soul get healing and go away rejoicing and praising God, and you remain still so impotent, that you cannot get into the Fountain, set open for sin and for uncleanness, nor have any that can help you in, that you may be cured: yet be not disheartened, as Christ came suddenly and unexpectedly, and healed the impotent man after long waiting; so Christ will come according to His promise to your souls that seek Him. (Mal.3:1) The "The Lord whom you seek shall come, shall suddenly come, saith the Lord of Hosts.""  (see here)

Again, this is clear.  There is no archaic or ambiguous language.  Like the London Confession, Knollys joins together both the word and Spirit in the salvation of sinners.

Next to consider further are the writings of that giant of signatories to the London Confession, the great Benjamin Keach, the pastor of the church that would later be pastored by John Gill and Charles Spurgeoon. 

Benjamin Keach wrote in "GTropología: a key to open Scripture metaphors" (see here):

"1. The work of conversion itself, and in particular the act of believing, or faith itself, is expressly said to be of God, to be wrought in us by him, to be freely given unto us from him; the Scripture saith not that God gives us ability or power to believe only, namely, such a power as we may make use of, if we will, or do otherwise, but faith and conversion themselves are said to be the work and effect of God."

What Keach here says about "the act of believing," or "of faith itself," is contrary to what Hardshells teach.  They teach that no man can believe unless he is first given the ability to believe, which ability is given in "regeneration."  But, Knollys denies this idea.  He says "the Scripture saith not that God gives us ability or power to believe only...but faith and conversion are said to be the work and effect of God."  The moment God gives the ability to believe (or regeneration) he also gives faith itself, or the act of believing.

"Object. But it may be objected that every thing which is actually accomplished is in potentia before. There must therefore be in us a power to believe before we do so actually."

To this objection Keach replies:

"Answer. 1. The act of God working faith in us, is a creating work, "For we are his workmanship created in Christ Jesus," Eph. ii. 10, and "he that is in Christ is a new creature." Now the effects of creating acts are not in potentia any where but in the active power of God, so was the world itself before its actual existence. This is termed potentia logiea; which is no more but a negation of any contradiction to existence; not potentia physica, which includes a disposition to actual existence. Notwithstanding, therefore, all these preparatory works of the Spirit of God which we allow in this matter, there is not by them wrought in the minds and wills of men such a next power, as they call it, as should enable them to believe without further actual grace working faith itself. Wherefore with respect to believing, the first act of God is to work in us to will; so Phil. i. 13, "He worketh in us to will." This God worketh in us by that grace which Austin and other learned men call gratia operans."

Keach believed that salvation was the very creation of faith, not the creating of ability to believe.  Again, this is contrary to Hardshellism.  Keach confesses that there are "preparatory works" of the Spirit, prior to the creative work of God in begetting faith, but he does not see these as the giving of ability or regeneration itself.

Keach wrote:

"1. Gospel grace is glorious, because, when received in truth, it delivers the soul from bondage, it breaks the bonds. For the soul is not set at liberty by the bare shedding of Christ's blood, without the application of it by the Spirit or infusion of grace into the heart.

2. The Gospel through the grace of it when received in truth, opens blind eyes, it makes them see, that never saw, in a spiritual sense, before; it opens their eyes that were born blind; how blind was Saul till the Gospel grace shone upon him, or rather in him?

3. The Gospel through the grace of it, when received in truth, raises the dead soul to life. It is hereby we come to be quickened, the flesh profiteth nothing, it is the Spirit that quickeneth; that is, the human nature without the divine cannot accomplish salvation for us; nor shall any soul receive any saving benefit by the flesh, or death of Christ, unless he be quickened by the Spirit.

4. The Gospel in the grace of it, when received in truth, casts out that cursed enmity that is in the heart against God, and thereby reconciles the sinner to the blessed Majesty of heaven.

5. The grace of the Gospel works regeneration, makes the sinner another man, a new man. It forms the new creature in the soul.

6. The Gospel in the grace of it, brings the soul into union with God. No grace, no Christ. God is the fountain of this union, Christ is the conduit-pipe as Mediator; the Spirit aud the grace thereof is the stream. Union is let into the soul at this door; no grace, no God, no union with him, and no communion with him.

7. The grace of the Gospel washeth the polluted soul; it cleanseth the filth of the heart and pollution of the life. "He put no difference between them and us, purifying their hearts by faith," 1 Cor. vi. 11, Tit. iii. 4, 5, Acts xv. 9.

Language cannot be any plainer in support of the Gospel means position.  How can Hardshells claim that Keach helped write the London Confession with a denial of it.  He says - "The Gospel through the grace of it, when received in truth, raises the dead soul to life...hereby we come to be quickened...The grace of the Gospel works regeneration." 

Keach continues:

"III. The Gospel is glorious in respect of the glorious things that are brought about and accomplished thereby.

The first I shall mention is reconciliation, which is a glorious blessing; what is more fully opened and held forth in the Gospel than reconciliation, with the means and manner how, and by whom accomplished? which will appear,

1. By considering the parties reconciled.
2. By considering the nature of the breach that was between them.
3. By considering the means and manner how it is accomplished.
4. By considering the fruits and effects of it.

First, Considering the parties that were at variance, who by the Gospel are reconciled, God and man, the infinite God, the holy God and man, these were at enmity; it is sad when a difference rises in a family, in a congregation, in a city, in a kingdom, or between one kingdom and another; but much more sad is it to have God and sinners at enmity. Adam runs from God, hides himself, he knew God was now become his enemy; the word declares the creature to be God's enemy, whilst he stands in old Adam in the state of nature; "And you that were sometimes alienated and enemies in your mind," &c, Col. i. 21. And then God declares himself to be the sinner's enemy, he is angry with the wicked every day; he is said to fight and war against them, which plainly shows he is their enemy. But now what a glorious blessing is this to have these two parties reconciled; "When we were enemies we were reconciled to God by the death of his Son!" "You that were enemies in your minds by wicked works, (or, as in the margin, by your minds in wicked works,) yet now hath he reconciled in the body of his flesh through death," Rom. v. 10, Col. i. 21, 22."

Hercules Collins was a leader among the particular Baptists and one of the signatories to the old London Confession.  He was learned in the Scriptures as was Knollys and Keach.  In his work "An Orthodox Catechism: Being the Sum of Christian Religion,Contained in the Law and Gospel," Collins responded to questions in the form of a catechism.  (see here)

"Q. 20 Are all saved through Christ just as all were lost through Adam?

A. No. Only those are saved who by true faith are grafted into Christ and accept all his blessings.1

1 Matt. 7:14; John 3:16, 18, 36; Rom. 11:16-21

Q. 21 What is true faith?

A. True faith is not only a knowledge and conviction that everything God reveals in his Word is true;1 it is also a deep-rooted assurance,2 created in me by the Holy Spirit3 through the gospel,4 that, out of sheer grace earned for us by Christ, 5not only others, but I too,6 have had my sins forgiven, have been made forever right with God, and have been granted salvation.7

1 John 17:3, 17; Heb. 11:1-3; James 2:19
2 Rom. 4:18-21; 5:1; 10:10; Heb. 4:14-16
3 Matt. 16:15-17; John 3:5; Acts 16:14
4 Rom. 1:16; 10:17; 1 Cor. 1:21
5 Rom. 3:21-26; Gal. 2:16; Eph. 2:8-10
6 Gal. 2:20
7 Rom. 1:17; Heb. 10:10"

This definition of "faith" is not how later Hardshells would define it.  In denying the Gospel means position, they found it much harder to deny that faith was necessary for being eternally saved.  So, they invented a subconscious or non-cognitive "faith," a faith that had no knowledge.  But, Collins and the Old Baptists of the London Confession knew nothing of this kind of "faith." 

"Q. 30 Do those who look for their salvation and security in saints, in themselves, or elsewhere really believe in the only savior Jesus?

A. No. Although they boast of being his, by their deeds they deny the only savior and deliverer, Jesus.1 Either Jesus is not a perfect savior, or those who in true faith accept this savior have in him all they need for their salvation.2

1 1 Cor. 1:12-13; Gal. 5:4
2 Col. 1:19-20; 2:10; 1 John 1: "

I cite this part of the questions and answers, not because it adds anything to what has already been cited on the Gospel means position, but because Collins uses the word "accept" when he speaks of "those who in true faith accept this savior."  Many Hyper Calvinists attack others who they style "Arminians" for calling upon sinners to "accept" Christ.  Though Collins and the Old Baptists who wrote the London Confession were against "Arminianism," they did not go to extremes.

"Q. 60 How are you right with God?

A. Only by true faith in Jesus Christ.1 Even though my conscience accuses me of having grievously sinned against all God's commandments and of never having kept any of them,2 and even though I am still inclined toward all evil,3 nevertheless,without my deserving it at all,4 out of sheer grace,5 God grants and credits to me the perfect satisfaction, righteousness, and holiness of Christ,6 as if I had never sinned nor been a sinner, as if I had been as perfectly obedient as Christ was obedient for me.7 All I need to do is to accept this gift of God with a believing heart.8

1 Rom. 3:21-28; Gal. 2:16; Eph. 2:8-9; Phil 3:8-11
2 Rom. 3:9-10
3 Rom. 7:23
4 Tit. 3:4-5
5 Rom. 3:24; Eph. 2:8
6 Rom. 4:3-5 (Gen. 15:6); 2 Cor. 5:17-19; 1 John 2:1-2
7 Rom. 4:24-25; 2 Cor. 5:21
8 John 3:18; Acts 16:30-31"

Notice again Collin's speaking of accepting the gift of salvation with a believing heart.

"Q. 61 Why do you say that by faith alone you are right with God?

A. It is not because of any value my faith has that God is pleased with me. Only Christ's satisfaction, righteousness, and holiness make me right with God.1 And I can receive this righteousness and make it mine in no other way than by faith alone.2

1 1 Cor. 1:30-31
2 Rom. 10:10; 1 John 5:10-12"

"Q. 65 It is by faith alone that we share in Christ and all his blessings: where then does that faith come from?

A. The Holy Spirit produces it in our hearts1 by the preaching of the holy gospel,2 and confirms it through our use of the holy sacraments.3

1 John 3:5; 1 Cor. 2:10-14; Eph. 2:8
2 Rom. 10:17; 1 Pet. 1:23-25
3 Matt. 28:19-20; 1 Cor. 10:16"

This is Old Baptist doctrine and the same that is contained in the London Confession.  Such statements deny Hardshellism.

"Q. 81 What does it mean to eat the crucified body of Christ and to drink his poured-out blood?

A. It means to accept with a believing heart the entire suffering and death of Christ and by believing to receive forgiveness of sins and eternal life.1 But it means more. Through the Holy Spirit, who lives both in Christ and in us, we are united more and more to Christ's blessed body.2 And so, although he is in heaven3 and we are on earth, we are flesh of his flesh and bone of his bone.4 And we forever live on and are governed by one Spirit, as members of our body are by one soul.5

1 John 6:35, 40, 50-54
2 John 6:55-56; 1 Cor. 12:13
3 Acts 1:9-11; 1 Cor. 11:26; Col. 3:1
4 1 Cor. 6:15-17; Eph. 5:29-30; 1 John 4:13
5 John 6:56-58; 15:1-6; Eph. 4:15-16; 1 John 3:24"

Collins says "by believing to receive forgiveness of sins and eternal life."  How much clearer can language be?  It is also the same sentiment that is found in the London Confession.

"Q. 90 How does preaching the gospel open and close the kingdom of heaven?

A. According to the command of Christ: The kingdom of heaven is opened by proclaiming and publicly declaring to all believers, each and every one, that, as often as they accept the gospel promise in true faith, God, because of what Christ has done, truly forgives all their sins. The kingdom of heaven is closed, however, by proclaiming and publicly declaring to unbelievers and hypocrites that, as long as they do not repent, the anger of God and eternal condemnation rest on them. God's judgment, both in this life and in the life to come, is based on this gospel testimony.1

1 Matt. 16:19; John 3:31-36; 20:21-23"

There are not many writings available from William Kiffin, a great leader among the Particular Baptists of London.  He was, like Knollys, a signatory to both the 1644 and 1689 Confessions.  But, he did say this (see here):

"To know God and Jesus Christ is eternal life. Endeavour to be diligent. Inquire after, and be established in the great doctrines of the gospel; which are of absolute necessity to salvation."  ("Remarkable passages in the life of William Kiffin" By William Kiffin, William Orme or "Kiffin's Memoirs")

Thus, we see that the attempt by the Fulton Hardshells to make the London Confession authors believers in their "anti means" position is nothing but a perversion.

Hardshells & The London Confession VII

Chapter 132

In the preceding chapters it was shown that the Hardshells who met in Fulton, Kentucky in 1900 confessed adherence to the London Baptist Confession of 1689.  They did this because this was the Confession that their forefathers had all adopted and is the major link in proving their supposed right to be called "primitive" Baptists.  However, even as many later Hardshells confess, the Confession clearly teaches both the absolute predestination of all things and Gospel means, the two major doctrines rejected by the Hardshells in Fulton.  Many Hardshells acknowledge that those Fulton elders simply were trying to distort the Confession on these doctrines to make it agree with their views.  This has led many of today's Hardshells to distance themselves from the London Confession and seek to find another line of "succession" for their churches.  Michael Ivey sought to find it in the Welsh Baptists through the Midland Confession, but in this he failed, as I have shown in separate postings in my "Old Baptist" blog and will incorporate in the future into this book when I review Hardshell histories.  Elder Harold Hunt, long time elder with the Hardshells, wrote a book in 2007, referred to previously, wherein he acknowledged that the Fulton elders were attempting to make the London Confession to say what it does not say, and also admits that it taught the Gospel means position.  This led Hunt to affirm that the Hardshells cannot claim succession through those churches who endorsed the London Confession and sought, like Ivey, to find another ancestry.  He claimed a succesion from the "AnaBaptists." 

Every Hardshell when first confronted with the London Confession and the work of the Fulton gathering is forced to decide whether 1) the London Confession teaches means, and 2) whether the Fulton footnotes are accurate interpretations of the Confession or vain attempts to "explain it away."  When I first read the London Confession as a young elder with the Hardshells, I saw clearly what it taught and I also saw how the Fulton footnotes were not honest interpretations of the Confession,  This caused me no small amount of discomfort since the elders at Fulton were some of the "great" men in the Hardshell denomination. 

In the previous chapters we have gone through the London Confession, looked at the Fulton footnotes, and shown how the Confession taught the Gospel means position and that the footnotes were indeed attempts to make the Confession agree with Hardshellism's "no means" position.  We also cited works by some of the signatories to the London Confession, particularly Keach's Catechism, to show what was clearly the understanding of the London brethren.  In this posting we will now cite some statements from some documents of the oldest associations and periodicals in America and from some of the leading men who wrote to explain the London Confession in the 18th and early 19th centuries.  We will also cite some of the first leaders of the "anti-mission" movement.  This will show that it was always the understanding of the oldest Hardshell churches that the London Confession taught the Gospel means position. 

In the "Christian Doctrinal Advocate and Spiritual Monitor," a Hardshell periodical from the 1830s, a writer wrote (see here): (emphasis mine)

Extracts From Circular Letters. The Elders and Messengers, composing the Lexington Particular Baptist Association—to the several independent Churches, of which it is composed, send greeting (1841).

"Whatever may be the instrumentality, which may be employed, the Holy Ghost alone begins and completes the work of awakening the dead sinner, and giving him, and supporting in him, eternal life. It is the Holy Ghost alone, that causes the sound of the Gospel, "the voice of the Son of God" to reverberate through the cold and dreary regions, of the sinners heart, and that brings him to the sense of hearing. It is the Spirit alone that accompanies the sense of hearing, in the sinner, with the sense of seeing; and removes all impediments to his having a view of the rays of light, which beam forth from the Sun of Righteousness; from whence he now hears a Voice that speaks, as never man spake: by which illumination he is brought to discern, that the great things—the incomparable accents of the said voice, are irrefragible truth. By this light the Spirit leads the awakened sinner, to a knowledge of the only true God." (pgs. 38. 39)

"But notwithstanding this, he desires happiness as much as ever; but he does not desire it at the expense of God's glory. He now is prepared to be brought to a knowledge of Jesus Christ. The Spirit leads his mind to trace these rays of light to their source; and to his unspeakable astonishment, he discovers that the source of this incomparable light, is the Lamb of God..— The Sin Atoning Lamb!!—that all these emotions within him, have originated from the Spirit of Christ!—generated &. nourished by the fructifying rays, that emanate from this Sun of suns,— the Sun Of Righteousness! His soul is absorbed with wonder mid amazement! Here he beholds the Way, the only way to God,—here he beholds the Truth, the truth of God,—and here he discovers and realizes the Life, the life of God. These views [brought home in the Spirit's power,] transform his soul into the likeness of Christ—He now has the Spirit of Christ."

"These divine realities take possession of every Christian heart; and when the sinner is thus taught, he may then be said to know the Lord Jesus Christ. And this knowledge is eternal life. "And this is eternal life, that they may know the only true God, & Jesus Christ whom he hath sent." This knowledge has a transforming influence upon his soul, and he aspires to a greater knowledge of this kind—to "grow in grace and increase in the knowledge of Christ Jesus." All this knowledge &, change, is free sovereign grace." (pgs. 38, 39)

Elder Daniel Jewett was editor of this periodical and many of the first generation Hardshells wrote for it, including Elder Osbourn, Elder Beebe, Elder Wilson Thompson, Elder Stephen Gard, etc.  In that same periodical, Osbourn was a frequent writer. 

Here is what Elder Osbourn, a leader in the original division between the "Old School" and "New School," wrote about the purpose of the gospel (emphasis mine SG).

"But if so be that the specific object which the Deity had in-view, and designed to accomplish by means of, or in a way compatible with the gospel which he ordained and promulgated, was the eternal salvation of the bride, the Lamb's wife, Rev. 21; 9; we then of course may safely conclude, that that specific object must and will be accomplished, just in that way and manner as infinite wisdom may have dictated. And lo, this is what we do believe and rejoice in; and in the gospel we also believe, every necessary arrangement and provision is made and permanently settled for the effecting the salvation of that church which was the object of God's everlasting love and delight, and which he gave to his Son before time began.

That God ordained the GOSPEL, and promulgated the same, with a settled purpose to save sinners thereby; and hence in this his gospel he says, "I will give them an heart to know me, that 1 am the Lord; and they shall be my people, and I will be their God : for they shall return unto me with,their whole heart." And again says the Lord, 'Zaccheus make haste and come down, for to day I must abide at thy house.' And again it is said, 'As many as were ordained to eternal life believed.' And we are told that the Lord works in men to will and to do of his own good pleasure; and that Christ came to seek and to save that which was lost; Jer. 24, 7; Luke, 19, 5; Acts, 11, 48; Phil. 2, 13; Luke 19, 10. (14, 15)." (pg. 14)

In a Philadelphia Assocation Circular Letter on "Effectual Calling," Elder John Gano, pastor of the First Baptist Church, New York City, wrote the following in 1784.  He was sent out from the Philadelphia Association to North Carolina prior to the formation of the Kehukee Association and was instrumental in forming churches of the "Regular" or "Particular" Baptist faith. 

"I. The call. This is an act of sovereign grace, which flows from the everlasting love of God, and is such an irresistible impression made by the Holy Spirit upon the human soul, as to effect a blessed change. This impression or call is sometimes immediate, as in the instance of Paul and others; though more ordinarily through the instrumentality of the word and providence of God. Though in both the impression or power upon the soul or rational principle of operation must be the same. This may be considered as one power capable of exerting itself in various modes; as in perceiving, choosing, refusing, loving, hating, &c. Likewise the impression before mentioned may be viewed as one spiritual principle of operation in the soul, exerting itself in divers ways, rather than as different principles of grace.

IV. Its efficacy.  This call produces a consciousness of the absolute impossibility of our contributing in the least degree towards a recovery from this wretched condition, and destroys all confidence of help in the flesh. It is a call to Christ, and gives a view of him in his suitableness and ability as a Saviour; the merit of his obedience and sacrifice, and the treasures of his grace are all brought into view, which creates desires of an interest in him, and resolutions of looking unto and relying wholly upon him for salvation; at the same time cordially acknowledging desert of rejection from him, and yet strengthened to rely entirely upon and surrender all unto the disposal of Christ; setting to our seals that God is true; believing the record he has given of his Son, which is eternal life, and that this life is in his Son. The changes produced are from darkness to light, from bondage to liberty, from alienation and estrangedness to Christ to a state of nearness and fellowship with him and his saints. This call administers peace of conscience towards God, and disposes its subjects to peace with mankind, so far as is consistent with righteousness."

This is clearly an affirmation of the Gospel means position and what he understood the Philadelphia and London Confessions to teach.

In a another circular letter by the same association, the oldest in America, Elder David Jones wrote on "Saving Faith" in 1788 these words:

"Saving faith may be thus defined, "That grace whereby the elect are enabled to believe to the saving of their souls, which is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the word." By this grace the person is enabled to believe all divine truths revealed in the holy scriptures; and in particular to apprehend the Lord Jesus Christ and to rely alone on his atoning blood for acceptance in the sight of God. The apostle, speaking of salvation1 said, "By grace ye are saved through faith; and that not of yourselves, it is the gift of God," Eph. ii. 8. The same apostle informs us that the Ephesians were dead in trespasses and sins, and were by nature the children of wrath even as others; but when the gospel of Christ was preached, the Holy Ghost working with the word, opened their hearts to receive it, and by his powerful operations implanted this grace, by which they were enabled to believe the record that God has given of his Son. The precious grace of faith is a free and sovereign gift of God, conveyed through the power of the Holy Ghost, and the instrumentality of the word; and is co-existent with regeneration, if not an essential part of it; and as it is not of ourselves, we see that all boasting is excluded, so that we may all say, "by the grace of God, we are what we are.""

Again, it is clear that the leaders of the Philadelphia Association believed in Gospel means and is why they adopted the London Confession with some things added, and called it the Philadelphia Confession, the Confession that most Hardshell churches adopted before their departure from the faith in the great division of 1832.

In 1795 Elder Samuel Jones, D. D., wrote a circular letter for the Association on "The Gospel" and said:

"In the Gospel we find free grace, free mercy, free pardon ; faith and repentance are freely given, and, with them, a new heart, a new nature, new life, all is new, all is free.

The applications of the Gospel under the influence of the divine Spirit, in the work of conviction and conversion, is absolutely necessary, in order to our receiving saving benefit from it. In this precious work of grace in our hearts, the Law and Gospel, considered as means, go hand in hand, and are often found in the same verse. By the one is the knowledge of sin, by the other the discovery of deliverance. The one worketh despair, the other faith and hope."

"...who in God's own time and way are renewed and sanctified, made holy here and happy hereafter. To this end means are appointed, chiefly the word and the ministration thereof; wherein the state of the sinner by nature, and the way of recovery through rich grace is unfolded; and it pleases God to enlighten the mind; move on the affections, and subdue the will. The sinner is awakened and convicted; he sees his danger; is filled with concern of mind; enquires what he must do to be saved; has repentance unto life given him; is led to see the fulness, freeness, suitableness, and glory of the way of life through a Redeemer; is enabled to lay hold by faith of this hope; is transformed by the renewing of his mind; has the constraining love of God shed abroad in his heart; is humbled and abased in himself, yet triumphs in the mercy and power of God; and thus being filled with holy zeal, he goes on his way rejoicing."

Again, this is clear proof that the Baptists of the oldest Particular Baptist Association in America believed the same thing that is affirmed in the London Confession of 1689.

The Kehukee Association is the fourth oldest Association in America, after the Philadelphia, Charleston, and Sandy Creek Associations.  This Association divided over the mission question, and other related points, and the Hardshell faction became one of the leading voices for the newly formed "Primitive Baptist Church."  This Association originally believed in Gospel means, in missions, theological education for ministers, and many other things that many in the Association would later declare non-fellowship for.  Here are three articles from the Kehukee Associations own Confession of 1777 which show that the Association originally believed the Gospel means position.

Kehukee Articles of faith (1777)

7. We believe in God's appointed time and way (by means which he has obtained) the elect shall be called, justified and sanctified, and that it is impossible they can utterly refuse the call, but shall be made willing by divine grace to receive the offers of mercy.
  
8. We believe that justification in the sight of God is only by imputed righteousness of Jesus Christ, received and applied by faith alone.
  
9. We believe, in like manner, that God's elect shall not only be called, and justified, but that they shall be converted, born again and changed by the effectual workings of God's Holy Spirit.

In a 1791 circular letter "On the Maintenance of the Ministry" (see here), Elder Martin Ross wrote:

"The Messengers of the several Baptist churches belonging to the United Baptist Association, formerly called the Kehukeee Association, met at the Flat Swamp meeting-house, in Pitt county, North Carolina, October, 1791: To the several churches in union with this Association, send greeting: —

DEARLY BELOVED BRETHREN:

OUR Divine Lord and Master, in the course of an indulgent providence, hath favored us with another anniversary interview, by which we obtain knowledge of the circumstances of the churches that compose this convention; and we also received agreeable information concerning the interest and growth of our adorable Redeemer’s kingdom in many other places. And it must give peculiar pleasure to every gracious soul to hear, "that he who sitteth between the cherubims has stretched forth his mighty arm, and is making a willing people in the day of his power."

And since Almighty God, in carrying on this glorious work, is pleased by the foolishness of preaching to save them that believe, it therefore becomes necessary that there should be a number of preachers or ministers of the Gospel. And according to the direction of our last Association, we proceed, in our circular letter, at this time, to make a few observations on the necessary support or maintenance of Gospel ministers; although we are very sorry that there should be the least occasion to write or speak upon that subject..." [p. 83]

"Finally, brethren, those things which ye have both learned, and received, and heard, and seen, do; and the God of peace shall be with you."

Clearly the Kehukee Baptists were not Hardshell and anti-missionaries in 1791! They believed that preachers of the gospel preach a gospel that saves believers in Christ. They also believed in the church financially supporting evangelists.

Elder William Fristoe, brother to Elder Daniel Fristoe, wrote a history of the Ketocton Association (1808). In this history there is given "A Summary of the leading Principles holden by this Association," and here are a couple of those principles (emphasis mine - SG).

THIRDLY -That the holy scriptures of the Old and New Testaments are the word of God; that they were given by divine inspiration, and that this system of divine revelation comprehends everything necessary for us to know concerning God and the direction of our obedience to Him. By this divine book God hath made revelation of His gracious design in saving poor sinners, and pointed out the way through the mediation of the Lord Jesus, that by the instrumentality of this sacred word, stubborn and obstinate sinners are brought into the obedience of faith, and the incorrigible left without excuse; and that by this word of the Lord all men shall be judged in the last day.

EIGHTHLY-That those that are redeemed by Christ, are in due time called to a saving knowledge of the Lord Jesus -embracing Him as the only way to God, and saviour of poor sinners. This effectual calling is accomplished by the agency of the Holy Ghost operating in a free, irresistible and unfrusterable manner, by which the understanding is enlightened, and the will subjected to Christ. Hence the scriptures testify that they are made willing in the day of His power. This internal change, or new birth in the soul, is wholly ascribed to the power of God; for it is said of the regenerate: They are begotten of God, quickened of God, born of God -all expressive that it is the Lord's work, and He is entitled to the praise."  (see here)

"On the doctrine of Regeneration" - SECOND LETTER - By William Fristoe, we read:

"Now, lastly, the cause or means that effect this divine change. God is the only efficient cause -His love the moving cause -His spirit and His word the ministering cause. Thus we are said to be begotten by the word of His truth through the gospel, born again to an inheritance incorruptible and undefiled, that fadeth not away; reserved in Heaven for you; who are kept by the power of God, through faith unto salvation. oh, brethren! what a rich display of infinite wisdom, sovereign power and unmerited love, in devising and accomplishing such a glorious system of redemption and deliverance for the wretched self-ruined race, that they may partake of this divine blessing here in time, and receive precious faith, and precious promises, all flowing from the more precious Christ! O, beloved brethren! what infinite obligations are we under unto the adorable Jehovah, who hath begotten us again unto a lively hope, by the resurrection of Jesus Christ our Lord, from the dead. O let us prize that blessed gospel, that reveals such a glorious hope -that accomplishes such divine purposes -and turns from darkness to light, from the power of sin and Satan, to serve the living God. Let us manifest in our lives, that we are transformed by the renewing of our minds, and that by the power of the Holy Ghost."  (see here)

Needless to say, this is not Hardshell "Primitive Baptist" teaching.

Hardshells & The London Confession VI

Chapter 131

Michael Ivey, who I have cited previously in this series, acknowledged that the Confession must surely teach the Gospel means position because he saw that this was the view of Hanserd Knollys, one of the leaders of the Particular Baptists of England who signed both the first and second London Confessions.  If there was any doubt about what the Confession taught on this subject (though there should not be since the Confession states the matter very clearly), a review of the writings of the authors of the Confession would settle the matter. 

It is one thing for the Hardshells at Fulton to say "we think this means," but it is another thing for them to say "we think that the authors of the Confession meant."  In interpreting and understanding the words of the Confession one can also look at the writings of those authors who put their signatures to the Confession.  It is not enough for the Hardshells to interpret the words of the Confession as they think they should be read and understood, but they must also show that this was in fact the view of the men who wrote and endorsed the Confession.  In this posting we will show from the writings of the authors of the old Confession that they believed exactly what they wrote.

William Collins, was one of the signers of the 1689 London Baptist Confession and was a co-pastor of the Baptist Church at Petty France, London.  In the year 1675, William Collins and Dr. Nehemiah Cox were ordained joint elders of the church in Petty France.

Said one author:

"Joseph Ivimey asserts "it is probable that the Baptist Catechism was complied by Mr. Collins, though it has by some means or other been called Keach's Catechism"."

"Such a testimony of his character and abilities well suits one thought to be co-editor (along with Nehemiah Coxe) of the Confession of Faith (see Documentary Sources and Origins of the Confession) and one to represent his church and subscribe it."  (see here)

The following extracts from "Keach's Catechism" (see here) make it apparent what Collins, Keach, and the other signatories of the 1689 Confession believed about the preaching of the Gospel being the means God employs for producing faith and salvation.  Thus, Collins, like Keach, was no friend to Hardshell "anti-means" doctrine.  Also, it is further proof that the Confession itself is but the reflection of what Collins and the other signatories wrote in their personal writings.  This Catechism was originally published to clarify the theology of the Second London Baptist Confession that was written in 1677 and published after the Glorious Revolution in 1689.

Collins gave us these questions and answers (emphasis mine - SG):

Q. 3. How do we know there is a God?

A. The light of nature in man, and the works of God, plainly declare that there is a God; but His Word and Spirit only, do effectually reveal Him unto us for our salvation.

(Rom. 1:18-20; Psalm 19:1,2; 2 Tim. 3:15; 1 Cor. 1:21-24; 1 Cor. 2:9,10)

Q. 4. What is the Word of God?

A. The Scriptures of the Old and New Testaments, being given by divine inspiration, are the Word of God, the only infallible rule of faith and practice.

(2 Peter 1:21; 2 Timothy 3:16,17; Isaiah 8:20)

This is important for understanding what the authors of the Confession meant by "the Word" by which sinners are effectually to life and salvation.  The catechism, which was attached to the London Confession, says that "the Word" is "the Scriptures."  The catechism says that it is by "His Word and Spirit" that Christ is effectually revealed "unto us for our salvation."

Q. 33. How are we made partakers of the redemption purchased by Christ?

A. We are made partakers of the redemption purchased by Christ, by the effectual application of it to us, by His Holy Spirit.

(John 3:5,6; Titus 3:5,6)

Q. 34. How does the Spirit apply to us the redemption purchased by Christ?

A. The Spirit applies to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.

(Eph. 2:8; 3:17)

I don't know how language could be any clearer and unambiguous.  The Spirit applies the redemption of Christ "by working faith in us, and thereby uniting us to Christ in our effectual calling."  This is exactly what the Confession itself affirms.  They did not teach that men were united to Christ unto faith, but "by faith." 

Q. 35. What is effectual calling?

A. Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, He does persuade and enable us to embrace Jesus Christ, freely offered to us in the Gospel.

(2 Tim. 1:9; John 16:8-11; Acts 2:37; 26:18; Ezekiel 36:26; John 6:44,45; 1 Cor. 12:3)

This definition of "effectual calling" uproots the Hardshell description of the experience.  The authors of the Confession say that effectual calling (regeneration, new birth) includes conviction of sin, enlightenment concerning Christ, and actually embracing Christ as he is "freely offered to us in the Gospel." 

Q. 92. What does God require of us, that we may escape His wrath and curse, due to us for sin?

A. To escape the wrath and curse of God due to us for sin, God requires of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward and ordinary means whereby Christ communicates to us the benefits of redemption.

(Acts 20:21; Acts 16:30,31; 17:30)

What is stated in this question and answer in the catechism is exactly what is taught in the Confession to which it was attached.  In the Confession the authors affirmed that all who obey not the Gospel will be eternally destroyed and here they say the same thing. 

Q. 93. What is faith in Jesus Christ?

A. Faith in Jesus Christ is a saving grace, whereby we receive and rest upon Him alone for salvation, as He is offered to us in the Gospel.

(Heb. 10:39; John 1:12; Phil. 3-9; Gal. 2:15,16)

One cannot help but see how the authors of the Old Baptist Confession did not define "faith" as do our modern Hardshell innovators.  They knew nothing of a "faith" that was not cognitive, that did not with the heart and mind embrace the revelation concerning Christ, what is "offered to us in the Gospel." 

Q. 94. What is repentance unto life?

A. Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, does, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavor after, new obedience.

(Acts 2:37; Joel 2:13; Jer. 31:18,19: 2 Cor. 7:10,11; Rom. 6:18)

Notice that "repentance unto life," which is discussed in the Confession, is here made to include "apprehension of the mercy of God in Christ."  Thus, it involves cognition.

Q. 95. What are the outward and ordinary means whereby Christ communicates to us the benefits of redemption?

A. The outward and ordinary means whereby Christ communicates to us the benefits of redemption are His ordinances, especially the Word, Baptism, the Lord's Supper and Prayer; all which are made effectual to the elect for salvation.

(Rom. 10:17; James 1:18; 1 Cor. 3:5; Acts 14:1; 2:41,42)

Language could not be any clearer!  The subject is the communication of the "benefits of redemption."  The "ordinary means" for this communication includes "the Word," and "which are made effectual to the elect for salvation." 

Q. 96. How is the Word made effectual to salvation?

A. The Spirit of God makes the reading, but especially the preaching of the Word an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith unto salvation.

(Ps. 119:11,18; 1 Thess. 1:6; 1 Peter 2:1,2; Rom. 1:16; Ps. 19:7)

This verse uproots Hardshellism!  The "preaching of the Word" is "an effectual means of convincing and converting (regenerating) sinners."  And, thus it all is "through faith unto salvation." 

Q. 97. How is the Word to be read and heard that it may become effectual to salvation?

A. That the Word may become effectual to salvation we must attend thereunto with diligence, preparation and prayer, receive it in faith and love, lay it up in our hearts and practice it in our lives.

(Prov. 8:34; 1 Peter 2:1,2; 1 Tim. 4:13; Heb. 2:1,3; Heb. 4:2; 2 Thess. 2:10; Ps. 119:11; James 1:21,25)

What clear words to uphold the means position, which has always been the position of the real Old Baptists. 

This old Catechism was adopted, used, and recommended by the Charleston Association in 1813.  Whoever agrees with this catechism is a real "Old Baptist."

Nehemiah Coxe was the son of the early Particular Baptist leader Benjamin Coxe.  He died in 1688, one year before the adoption of the 1689 Confession.  Coxe was a co-pastor with William Collins and it is said that he and Collins wrote the draft of the 1689 Confession.  Coxe was a qualified physician, skilled in Latin, Greek and Hebrew, and a discerning theologian.

Coxe wrote:

"It is sad to consider, how many there are among professors, that live in the world, as if there were no truth in the report of that which is to come, and have the meanest esteem of the most necessary means of salvation, viz., the Word, and ordinances of Christ, and a Gospel ministry; can expend perhaps an hundred pounds per annum, more or less, for the convenience, ornament, or delight of a frail carcase, but will not bestow half so much for the poor, or the support of Gospel worship."  (From a funeral sermon preached by Coxe in 1681)

Coxe, another signatory to the Confession, says that "the Word" and "a Gospel ministry," are "the most necessary means of salvation." 

Hercules Collins was a leading Particular Baptist pastor in London and was a signer of both the 1644 and 1689 London Baptist Confession. 

In his Catechism we read (see here):

Q. 21 What is true faith? A. True faith is not only a knowledge and conviction that everything God reveals in his Word is true; it is also a deep-rooted assurance, created in me by the Holy Spirit through the gospel, that, out of sheer grace earned for us by Christ, not only others, but I too, have had my sins forgiven, have been made forever right with God, and have been granted salvation.

1John 17:3, 17; Heb. 11:1-3; James 2:19
2Rom. 4:18-21; 5:1; 10:10; Heb. 4:14-16
3Matt. 16:15-17; John 3:5; Acts 16:14
4Rom. 1:16; 10:17; 1 Cor. 1:21
5Rom. 3:21-26; Gal. 2:16; Eph. 2:8-10
6Gal. 2:20
7Rom. 1:17; Heb. 10:10

This destroys the Hardshell notion that saving faith is non-cognitive and brings no Gospel knowledge.  This saving faith, said Collins, is "created in me by the Holy Spirit through the Gospel."  Further, Collins knows nothing of a non-cognitive "faith" for he says that "true faith" is a "knowledge and conviction." 

Q. Is then Salvation restored by Christ to all men who perished in Adam?

A. Not to all: but to those only who by a true Faith are ingrafted into him, and receive his benefits.

John 1: 12 and 3: 36. Isa. 53: 11.  Psall. 2: 12. Rom. 11: 20. Heb. 4: 2 and 10: 39.

Again, how much clearer can the authors of the Confession be?  Only a blinded Hardshell cult member will fail to grasp what is meant by faith being the means whereby sinners "are ingrafted into him and receive his benefits."

Q. What is Faith?  (page 7)

A. It is not only a knowledge, whereby I surely assent to all things which God hath revealed unto us in his Word, but also an assured trust kindled in my heart by the Holy Ghost, through the Gospel, whereby I make my repose in God, being assuredly resolved that Remission of Sins, everlasting Righteousness, and life is given not to others only, but to me also, and that freely through the Mercy of God, for the Merits of Christ alone.

Heb. 11:13. Jam. 2: 19. Gal. 2: 10. Rom. 4:16. and 5: 1 and 10:10.  Rom. 1: 16 and 10:17. I Cor. 1: 21. Mar. 16: 16. Acts 16:14. Mat. 16: 17. John 3: 5. Gal. 5: 22. Phil. 1: 19. Rom. 3: 24, 25. Acts 10: 45

Does Collins define "faith" as do our Hardshell brethren?  Did he think that there was such a thing as "non-cognitive faith"?  Did he think that there was true traith apart from hearing the Gospel? 

Q. But why art thou called a Christian? (pg. 12-13)

A. Because through Faith I am a member of Jesus Christ, and partaker of his anointing, that both I may confess his name, and present my self unto him a lively Sacrifice of thankfulness, and also may in this life fight against Sin and Satan  with free and good conscience, and afterwards enjoy an everlasting Kingdom with Christ.

Acts 11: 26. I Cor. 6: 15. I John 2: 27. Isa. 59: 2. I John 2: 28. Matt. 10: 33. Rom. 12: 1. Apoc. 5: 8. I Pet. 2: 5. 2 Tim. 2: 12. Rom. 6: 12, 13. Apoc. 1: 6. I Tim. 1: 18, 19.

Q. But when thou believest all these things, what profit redoundeth thence unto thee?

A. That I am righteous in Christ before God, and an Heir of eternal Life.

Rom. 1: 17. John 3: 36. Rom. 3: 4 and 22, 24, 25, 28. Rom. 5: 1. Gal. 2: 16. Eph. 2: 8,9.

Q. How art thou righteous before God? (pg. 22-23)

A. Only by Faith in Christ Jesus.  So that although my Conscience accuse me that I have grievously tresspassed against all the Commandments of God, and have not kept one of them, and further am as yet prone to all Evil, yet notwithstanding if I embrace these Benefits of Christ with a true Confidence and Persuasion of mind, the full and perfect Satisfaction, Righteousness and Holiness of Christ, without any Merit of Mine, of the meer Mercy of God is imputed and given unto me, and that so, as if neither I had committed any Sin, neither any Corruption did stick unto me, yea as I my self had perfectly accomplished that Obedience which Christ accomplished for me.

Rom. 3: 9. Rom. 7: 23. Rom. 3: 22. Joh. 3: 18. Tit. 3: 5. Eph. 2: 8,9. I John 2: 2. Rom. 3: 24. Deut. 9: 5,6. Ezek. 36: 22. I John 2: 1, Rom. 4: 4,5. 2 Cor. 5: 19. I Cor. 5: 21.

Q. Why affirmist thou that thou art made Righteous by Faith only?  (pg. 23-24)

A. Not for that I please God through the Worthiness of meer Faith, but because only the Satisfaction, Righteousness and Holiness of Chrit is my Righteousness before God, and I cannot take hold of it, or apply it unto my self any other way than by Faith.

I Cor. 1: 30 and I Cor. 2: 2. I John 5: 1.

These questions and the answers to them make it clear what the authors of the Confession believed about faith and its relation to salvation.  The answers clearly show that they believed that faith was  necessary for salvation and this is exactly what they affirmed in the Confession.

Q. Seeing then that only Faith maketh us Partakers of Christ and his Benefits, whence doth it proceed?  (Pg. 25)

A. From the Holy Ghost, who kindleth it in our Hearts by the preaching of the Gospel, and other Ordinances, and confirmeth it by the use of the Sacraments.

Eph. 2: 8 and 6: 23. John 3: 5. Phil. 1: 29. Mat. 28: 19,20. I Pet. 1: 22, 23.

Here they show that they believe that faith is produced by the means of Gospel preaching and that they know nothing of the kind of "faith" that the Hardshells speak about, a faith that does not come by the Gospel and that is non-cognitive.

Q. Of what Parts consisteth the Conversion of Man unto God? (pg. 47-48)

A. It consisteth of the mortifying of the old Man, and a quickening of the new Man.

Rom. 6: 4,5. Eph. 4: 22, 23, 24. Col. 3: 5, 8, 9, 10. I Cor. 5: 7. 2 Cor. 7: 11

This is very clear.  The authors of the Confession view "conversion" as being all the same as the "quickening."  This is denied, however, by the Hardshells.

In his book "Mountain of Brass," Collins wrote (see here):

"The sanctification of the church at Thessalonica, and their belief of the truth (2 Thess. 2:13), was in order to that salvation they were chosen and appointed unto from the beginning (1 Thess. 5:9). In a word, our calling, justification, and glorification, are all the effects of God's eternal purpose."

Again, Collins writes what is the belief of the London brethren who authored the London Confession and it is clear that he believed what is stated in the Confession and what the Hardshells deny that it teaches.

English Particular Baptist, Hanserd Knollys, of London Baptist Confession fame, and an early preacher in America, was unlike our modern Hardshells and Hyper Calvinists, for he believed that the gospel was a means in salvation. Knollys said:

"So often as the Gospel comes to any Soul not in word only, but in power and in the Holy Spirit, 1 Thessalonians 1:5, there is a Miracle wrought in them that receive the Gospel, Luke 7:22, and they then receive the Holy Spirit with his graces and gifts… So then we need not stay [i.e. wait] for a Ministry with Miracle, being we have a Word with Miracle."  (Knollys - "The Shining as a Flame of Fire in Zion," London: 1646, as cited by Haykin in "English Particular Baptists of the 17th Century")

Michael Ivey, as we have already seen, acknowledges that Knollys believed in Gospel means and here is another citation which proves it.  Knollys was a signer of both the first and second London Confessions.

Here is an article from John Spilsbury's personal confession of faith.

"I believe that God of his grace, in his own time, effectually calls such as shall be saved to the knowledge of the truth, who is said, of his own will to beget us by the word of truth: in which work of grace, nature is as passive, as a child in the parents begetting of it; and so God by His Spirit works faith in the hearts of all such to believe in Christ, and his righteousness, only for justification. And thus they are made righteous before God in Christ, and so conformable to the will of God the Father through the Son; and also made holy through the work of regeneration, and the holy Spirit of grace dwelling in them; yet all such have still, as long as they live here in the flesh, remaining in them, an old man, that original corruption, the flesh that wars against the spirit, which hinders them in their obedience both to God and to man, and many times draws them to that which is evil, and contrary to their intentions; yet all of them shall through Christ overcome, and safely be brought to glory at last."

Though Spilsbury did not sign the second London Confession, having died prior to its writing, he was nevertheless one of the first leaders of the London Particular Baptist churches and what he expresses in the above citation is what was the common faith of the churches who endorsed the London Confession of 1689.

All this testimony is simply further proof that the authors of the London Confession believed in Gospel means and that the effort of the Fulton elders was nothing but an attempt to convince their own cult members that they did not believe it, but it is nothing but a deception intended to deceive their own members.

Hardshells & The London Confession V

Chapter 130

In this chapter we will look at those sections of the Fulton Confession where it added footnotes to the London Confession of 1689 and show how they plainly distort the meaning of the Confession in an attempt to subvert and in pretense claim to be in agreement with it.

Chapter I - Of the Holy Scriptures - On section (6)

6. The whole counsel of God concerning all things necessary for His own glory, man's salvation, faith and life, is either expressly set down or necessarily contained in the Holy Scripture: unto which nothing at any time is to be added, whether by new revelation of the Spirit, or traditions of men.9

Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word,11...

11. Jn 6:45; 1Co 2:9-12.

Fulton Footnote: We do not understand this section to teach that eternal life is obtained by the understanding of or obedience to the Scriptures.

What is this footnote but a denial of the words of this section?  It is no "explanation" at all but simply a denial and controverting of what the Confession says.  They (the "we")  say that they "do not understand" the words of the Confession to mean what it plainly says.  But, anyone not controlled by bias has no problem "understanding" what is meant by the article in question.  Why does "salvation" not include the obtaining of "eternal life"?  The Confession says that there are things that are necessary to be known for salvation and yet this is exactly what is denied by the Hardshells.  They teach that there is no knowledge of truth that is necessary to being saved, at least none that comes by the Scriptures. 

Further, notice "the Word" that the Confession mentions is "the Holy Scriptures" and that "Word" is capitalized.  This point argues against those who say that "the Word" in the section on "effectual calling" is not the Scriptures because "the Word" there is capitalized. 

The old Confession also speaks of "saving understanding," but such terminology is against Hardshellism for they do not believe that man has to understand anything to be saved.  After all, by their own logic, how can an infant or idiot "understand" anything?  One of the Scriptures that the Confession references is John 6: 45 - "they shall all be taught of God" - "heard and learned of the Father."  The authors of the Confession, the real Old Baptists, believed that sinners were taught truth in being saved and that the Father did this teaching via the Scriptures. 

7. All things in Scripture are not alike plain in themselves, nor alike clear unto all;12 yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them.13

12. 2Pe 3:16.
13. Ps 19:7; 119:130.

Fulton Footnote: We understand this relates to children of God having spiritual conception.

If the purpose of the footnotes are not to deny the teaching of any section but to simply "explain" it, then how has the footnote accomplished that end?  Again, all they ("we")  say is "we understand this" to mean such and such.  The truth is, they understood perfectly what the article says, and so they should have said "we twist and distort this to mean." 

The article in dispute again says that there are "things which are NECESSARY to be known, believed and observed for salvation."  But, this again completely overthrows Hardshellism.  They believe that a man does not have to "know" and "believe" anything in order to be saved.  Hardshells think a man can have "faith" (belief) and not believe anything! 

The article also speaks of the "means" that God has ordained to impart this saving knowledge to his people, and that they are "the Scriptures."  I do not see how any Hardshell can fail to see how the Fulton brethren are being dishonest or are in willful denial of plain facts.

The old Hardshell Sanhedrin says "we understand this relates to children of God having spiritual discernment."  Okay, but how has that explained anything?  Where has their explanation cleared up any "archaic" and "ambiguous" language?  Do they believe that all children of God have "spiritual conception"?  Do they believe that one must have "spiritual perception" in order to be a child of God and saved?  How do they believe one obtains this "spiritual perception"?  Do they agree with the article that such comes by "means" of "the Holy Scriptures"?  

Chapter III - Of God's Decree

6. As God hath appointed the elect unto glory, so He hath, by the eternal and most free purpose of His will, foreordained all the means thereunto;13 wherefore they who are elect, being fallen in Adam, are redeemed by Christ,14 are effectually called unto faith in Christ, by His Spirit working in due season, are justified, adopted, sanctified,15 and kept by His power through faith unto salvation;16 neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the elect only.17

13. 1Pe 1:2; 2Th 2:13.
14. 1Th 5:9-10.
15. Ro 8:30; 2Th 2:13.
16. 1Pe 1:5.
17. Jn 10:26; 17:9; 6:64.

Fulton Footnote: We do not understand the words "all the means thereunto" include other means than those especially set out in this section. "Redeemed by Christ," "effectually called," "by his spirit," etc.

It is the intention of this footnote to convince the Hardshell cult members that the Confession, by its reference to "the means" do not intend to include the Scriptures.  But, the preceding article on "the Holy Scriptures" uses the word "means" in reference to "the Holy Scriptures."  This article mentions "the means" for being "effectually called unto faith in Christ."  Further, one of the Scriptures that the Confession cites is II Thess. 2: 13 where the Apostle says - "Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ."  Again, this footnote does not explain anything but only intends to deny what the Confession plainly affirms.  Where do they point to archaic and ambiguous language?  Does not this section say "through faith" and well as "by his Spirit"? 

These Fulton perverters of the old London Confession attempt to make the writers of the Confession to be contradictory, as if they affirm means in one section and deny it in another.  But, the Confession is very consistent and the men who wrote the Confession were far abler to express themselves than the Hardshells. 

Chapter VII - Of God's Covenant

2. Moreover, man having brought himself under the curse of the law by his fall, it pleased the Lord to make a covenant of grace,2 wherein He freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in Him, that they may be saved;3 and promising to give unto all those that are ordained unto eternal life, His Holy Spirit, to make them willing and able to believe.4

2. Ge 2:17; Gal.3:10; Ro 3:20-21.
3. Ro 8:3; Mk 16:15-16; Jn 3:16.
4. Eze 36:26-27; Jn 6:44-45; Ps 110:3.

Fulton Footnote: By the words "offereth unto sinners life and salvation" etc., we do not understand that the gift of eternal life is offered to alien sinners, but should be understood as meaning the assurance or enjoyment of spiritual or divine life, as is taught in John 20:30,31 and Galatians 6:7,8. The following places in the Confession describe the alien sinners as being unable to accept an offer of life: Chapter XX., Section 4; Chapter IX., Section 3; Chapter III., Section 6; and for further explanation of the doctrine herein set forth and from which said doctrine is deducible, see Confession, Chapter XVII., Section 3; Chapter XVIII., Sections 3 and 4; Chapter X., Section 4; Chapter XX., Sections 1 and 4; 2 Peter 1:10, 11.

Again, the Hardshells refuse to believe what the plain English of the Confession says.  They say they do not understand that the "life and salvation" that is "offered unto sinners" is "eternal life."  But, the question is not what the Hardshells believe, but what did the authors of the Confession believe?  Why would the Confession speak of offering salvation to those who already have it?  Further, they plainly say that this is offered "unto sinners," sinners who do not already have "life" and "salvation."  Anyone without a bias and intent to deceive will have no problem understanding what the Old Baptists meant who wrote this article of the old Confession.  Further, the Scriptures they use (Ro 8:3; Mk 16:15-16; Jn 3:16) to define what they mean by "life and salvation" are passages that deal with obtaining eternal salvation and eternal life.  John 3:16 says - "that whoever believes in him may have everlasting life."  In spite of this undeniable proof, the Hardshells say we don't think they mean "eternal life" by "life and salvation"! 

The Fulton elders then say of the words of the Confession that it "should be understood as meaning the assurance or enjoyment of spiritual life."  Well, had the authors of the Confession meant that, were they unable to say it?  The Hardshell "explanation" affirms that the words of the Confession are really saying that God is making an offer to saved and spiritually alive sinners, not to unsaved and spiritually dead sinners.  They say that "life and salvation" are not really being offered but the "assurance" of it.  But, this is a wilful perversion of the clear language of the text and the Hardshells show themselves to be deceitful and dishonest perverters of it.  This same kind of perverting of words is not limited to the words of the Confession but, worst of all, to the Scriptures also. 

Further, if one will examine the texts of Scripture referenced by the Confession, then he will see that by "life and salvation" they mean not the assurance of such, but the things themselves.

The Fulton Sanhedrin then attempts to say that their interpretation or explanation of the Confession's words must mean what the Hardshells say because the Confession elsewhere says that sinners are unable to accept the offer of life and salvation.  But, this is no argument at all.  The Confession does affirm that the dead and unsaved sinner is not able to accept the call but that the call nevertheless offers him such.  This is no more a contradiction than the fact that Christ told those paralyzed to stretch forth his hands.  They believed that the call to life by the Gospel was not sufficient in itself, nor than anyone in himself could accept what is offered, but they also believed that the elect would be enabled by the Spirit to do that which they were unable to do in themselves.  They have already stated that God would make his people willing to accept the offer by his power.  Notice how this is explained in the Confession in chapter eight.

8. To all those for whom Christ has obtained eternal redemption, He doth certainly and effectually apply and communicate the same, making intercession for them;38 uniting them to Himself by His Spirit, revealing unto them, in and by the Word, the mystery of salvation, persuading them to believe and obey,39 governing their hearts by His Word and Spirit,40 and overcoming all their enemies by His mighty power and wisdom,41 in such manner and ways as are most consonant to His wonderful and unsearchable dispensation; and all of free and absolute grace, without any condition foreseen in them to procure it.42  (Chapter 8)

( John 6:37; John 10:15, 16; John 17:9; Romans 5:10; John 17:6; Ephesians 1:9; 1 John 5:20; Romans 8:9, 14; Psalms 110:1; 1 Corinthians 15:25, 26; John 3:8; Ephesians 1:8 )

The Confession is clear that God does "apply and communicate" "eternal redemption" by  "uniting to Himself...by His Word and Spirit" the elect. 

Chapter IX - Of Free Will

4. When God converts a sinner, and translates him into the state of grace, He freeth him from his natural bondage under sin,7 and by His grace alone enables him freely to will and to do that which is spiritually good;8 yet so as that by reason of his remaining corruptions, he doth not perfectly, nor only will, that which is good, but doth also will that which is evil.9

7. Col 1:13; Jn 8:36.
8. Php 2:13.
9. Ro 7:15,18-19,21,23.

Fulton Footnote: We understand the expression "when God converts" to mean when God regenerates.

This is an interesting footnote in that the Hardshell brethren agreed with the Confession in affirming that regeneration and conversion were basically the same experience, a truth that today's Hardshells will not affirm. 

Chapter X - Of Effectual Calling

1. Those whom God hath predestined unto life, He is pleased in His appointed and accepted time, effectually to call,1 by His Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ;2 enlightening their minds spiritually and savingly to understand the things of God;3 taking away their heart of stone, and giving unto them a heart of flesh:4 renewing their wills, and by His almighty power determining them to that which is good, and effectually drawing them to Jesus Christ;5 yet so as they come most freely, being made willing by His grace.6

1. Ro 8:30; 11:7; Eph 1:10-11, 2Th 2:13-14.
2. Eph 2:1-6.
3. Ac 26:18; Eph 1:17-18.
4. Eze 36:26.
5. Dt 30:6; Eze 36:27; Eph 1:19.
6. Ps 110:3; SS 1:4.

Fulton Footnote: We do not understand that sinners are effectually called by the written word in any sense out of that state of sin and death in which they are by nature to grace and salvation but by Christ, the Word of God. The quickening and renewing of the Holy Spirit prepares the sinner to answer the gospel call, as seen in Section 2; 2 Tim. 1:9; 1 John 4:6

One wonders why the Hardshells did not interpret "predestined unto life" to mean predestined to assurance of life as they did to the previous section about offering life and salvation to sinners?  Why did "life" there not mean life but here it does mean life? 

The Hardshells do not explain the words of the Confession here but simply say that they do not believe that "the written word" is designed by the authors when they say "by His Word and Spirit."  But, again, this is a distortion.  All through the Confession "the Word" always means "the Scriptures."  And, as we shall see, even the Hardshells acknowledge that "the Word" elsewhere in the Confession means the Scriptures.  Also, notice that they cite II Thess. 2: 13 as proof of what they mean by "the Word."  In that passage Paul says that believers are "called by the Gospel" in obtaining that salvation to which they have been chosen. 

Further, it is clear that by "effectual calling" the authors of the Confession denote being made spiritually alive since they cite Eph. 2: 1-6 as defining it. 

Notice also the reference to Acts 26: 18 for proof of what the Confession is affirming and what they intend by "the Word."  That passage gives the reason why the Apostle Paul was sent to preach the Gospel.  It reads:

"To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me."

Every Hardshell rejects the idea that this passage is dealing with being effectually called or regenerated!  They realize that if they apply it to eternal salvation then their doctrine is destroyed.  But, the authors of the old Confession believed that the passage did show proof for their view that sinners are effectually called by "the Word." 

Further, the Confession cites Eph. 1: 17-19 to define what is involved in being effectually called.  It is to be made a Gospel believer.  They affirm that to be regenerated or effectually called one has to be enlightened by the Gospel. 

3. Infants dying in infancy are regenerated and saved by Christ through the Spirit;10 who worketh when, and where, and how He pleaseth;11 so also are all elect persons, who are incapable of being outwardly called by the ministry of the Word.

10. Jn 3:3,5-6.
11. Jn 3:8.

Fulton Footnote: We understand this section to teach that all persons dying in infancy are of the elect, and will therefore be saved. We do not understand from this that infants and insane persons are saved in a manner different from the manner in which all other elect persons are saved. The word "others" in Section 4 has no reference to infants, but adults who are subjects of the ministry of the Word.

How could the Fulton brethren think that the Confession agreed with them in their footnote?  They clearly believed that infants and others who were "incapable of being outwardly called by the ministry of the Word" were "regenerated and saved" without this outward calling by the Word.  Thus, though the Hardshells did not believe that the manner was different between infants and adults, yet the Confession clearly believed it.  Again, the footnote is simply in disagreement with the article. 

Further, by "others" the Confession is alluding to idiots, who are "incapable of being outwardly called by the ministry of the Word."  But, the Hardshell Sanhedrin thinks that the "others" are adults who are capable of being called by the ministers of the Word.  Are idiots "subjects of the ministry of the Word"?  The footnote wants us to believe that they are and yet the article itself denies it!

Some Hardshells even use this section to try and affirm that the Confession is affirming that the heathen who have never heard the Gospel are saved, being some of those "others" who are "incapable of being outwardly called by the ministry of the Word."  But, this cannot be what the authors of the Confession had in mind because later in the Confession they affirm that all the heathen who die without knowledge of the Gospel are eternally doomed.  This was acknowledged by Elder Hunt to be the case. 

4. Others not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit,12 yet not being effectually drawn by the Father, they neither will nor can truly come to Christ, and therefore cannot be saved:13 much less can men that receive not the Christian religion be saved, be they never so diligent to frame their lives according to the light of nature and the law of that religion they do profess.14

12. Mt 22:14; 13:20-21; Heb 6:4-5.
13. Jn 6:44-45,65; 1Jn 2:24-25.
14. Ac 4:12; Jn 4:22; 17:3.

Fulton Footnote: We understand for man to be spiritually profited by the gospel he must have been born of God and made partaker of his divine nature, and by the words "common operations of the Spirit" is understood as teaching that the gospel has an enlightening and moral influence upon all rational men.

This article of the Confession denies that anyone who is not a Christian is saved and yet this is what Hardshells deny.  How then can they claim to believe the old London Confession?  The Confession says "much less can men that receive not the Christian religion be saved."  How "ambiguous" is that?  Is that "archaic" language?  Do their words mean that heathens can be saved while remaining heathens?  If a man can read clear language such as this and see just the opposite is willfully blinded.

The supposed "explanation" of the footnote is no explanation at all and does not even address what is being affirmed by the article.  The article is affirming the fact that the word of God alone is not able to save, but requires the Spirit in addition to the word.  Again, the Confession is denying the "word alone" view that would later characterize the Campbellite movement.  Throughout the Confession they say "by his Word AND Spirit."

Further, the footnote says "we understand" rather than "we understand this article to mean."   What the Hardshells "understand" and what the authors of the Confession "understand" are clearly two different things.  The article says nothing about the "ordo salutis," about whether men are born again before faith.  The article is clearly talking about being saved, and affirms that one must first come to Christ, by faith, in order to be saved.  The word "saved" is used twice in the article and it affirms that men must come to Christ to be saved, that they must be Christian, must believe in Christ. 

Chapter XI - Of Justification

1. Those whom God effectually calleth, He also freely justifieth,1 not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous;2 not for anything wrought in them, or done by them, but for Christ's sake alone;3 not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing Christ's active obedience unto the whole law, and passive obedience in His death for their whole and sole righteousness,4 they receiving and resting on Him and His righteousness by faith, which faith they have not of themselves; it is the gift of God.5

1. Ro 3:24; 8:30.
2. Ro 4:5-8; Eph 1:7.
3. 1Co 1:30-31; Ro 5:17-19.
4. Php 3:8-9; Eph 2:8-10.
5. Jn 1:12; Ro 5:17.

Fulton Footnote: We understand this section to teach that the elect are justified in the sight of the law by the actual work of Christ when he satisfied the law for them, and we believe this is applied to the elect in the work of regeneration, bringing personal righteousness or making their persons righteous in heart.

This footnote adds nothing to the article itself, for the article is plain enough.  What the footnote says is simply the same thing the article itself says.  But, let us see what the next article in this chapter in the Confession says.

2. Faith thus receiving and resting on Christ and His righteousness, is the alone instrument of justification;6 yet it is not alone in the person justified, but ever accompanied with all other saving graces, and is no dead faith, but worketh by love.7

6. Ro 3:28.
7. Gal 5:6; Jas 2:17,22,26.

4. God did from all eternity decree to justify all the elect,11 and Christ did in the fullness of time die for their sins, and rise again for their justification;12 nevertheless, they are not justified personally, until the Holy Spirit doth in time due actually apply Christ unto them.13

( Galatians 3:8; 1 Peter 1:2; 1 Timothy 2:6; Romans 4:25; Colossians 1:21,22; Titus 3:4-7 )

These articles make it clear that faith is"alone instrument of justification" and that the elect are "not justified personally until the Holy Spirit doth in time due actually apply Christ unto them."  This is not what Hardshells believe.  They deny that evangelical faith is an instrument of justification.

Chapter XIV - Of Saving Faith

1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts,1 and is ordinarily wrought by the ministry of the Word;2 by which also, and by the administration of baptism and the Lord's Supper, prayer, and other means appointed of God, it is increased and strengthened.3

1. 2Co 4:13; Eph 2:8.
2. Ro 10:14,17.
3. Lk 17:5; 1Pe 2:2; Ac 20:32.

Fulton Footnote: By the words "faith as ordinarily wrought by the Word" we are taught to distinguish between life and the motions or fruits of life, because faith as one of the acts of life may be instrumentally produced by the Word. (Rom. 10:17) While life itself is the immediate gift of the Almighty (Rom. 7:23), and is antecedent to and the foundation of faith.

Why is it the the Hardshells think "the Word" here means the Scriptures or the preached word but did not think it meant such in the section on "effectual calling"?  The reason is obvious. 

The footnote does not explain anything but is itself in need of explanation.  The words of the Confession are not archaic and ambiguous but clear.  Faith is necessary for salvation and faith is ordinarily produced by the ministry of the Word.  The Scriptures referred to show that the authors of the Confession believed that evangelical faith was necessary for being saved and this is what Hardshells do not believe.  The Confession mentions the ministry of the Word as being "means" for producing faith which is unto salvation.

15. Repentance and Salvation

1. Such of the elect as are converted in riper years, having sometime lived in the state of nature, and therein served divers lusts and pleasures, God in their effectual calling giveth them repentance unto life.1

1. Tit 3:2-5.

3. This saving repentance is an evangelical grace,4 whereby a person, being by the Holy Spirit made sensible of the manifold evils of his sin, doth, by faith in Christ, humble himself for it with godly sorrow, detestation of it, and self-abhorrency,5 praying for pardon and strength of grace, with a purpose and endeavour, by supplies of the Spirit, to walk before God unto all well-pleasing in all things.6

4. Zec 12:10; Ac 11:18.
5. Eze 36:31; 2Co 7:11.
6. Ps 119:6,128.

It is interesting that the Fulton Confession offers no footnotes to this section on "Repentance and Salvation."  Again one should notice how the authors of the Confession use the term "converted" as meaning the same thing as being "effectual calling."  Further, they say in effectual calling one is given repentance unto life.  They cite Acts 11: 18 where this is plainly stated.  They did not say "life unto repentance," which is Hardshell doctrine, but "repentance unto life."  In this ordo salutis repentance comes before life.  Further, they have already stated that sinners are offered "life and salvation" in the Gospel and that life and salvation are received by faith.

The Confession also says that "this saving repentance is an evangelical grace."  By "evangelical" they mean that it is produced by the preaching of the Gospel.

Chapter XX - Of the Gospel, and of the Extent of the Grace Thereof

1. The covenant of works being broken by sin, and made unprofitable unto life, God was pleased to give forth the promise of Christ, the seed of the woman, as the means of calling the elect, and begetting in them faith and repentance;1 in this promise the gospel, as to the substance of it, was revealed, and [is] therein effectual for the conversion and salvation of sinners.2

1. Ge 3:15.
2. Rev 13:8.

2. This promise of Christ, and salvation by Him, is revealed only by the Word of God;3 neither do the works of creation or providence, with the light of nature, make discovery of Christ, or of grace by Him, so much as in a general or obscure way;4 much less that men destitute of the revelation of Him by the promise or gospel, should be enabled thereby to attain saving faith or repentance.5

3. Ro 1:17.
4. Ro 10:14-15,17.
5. Pr 29:18; Isa 25:7; 60:2-3.

Fulton Footnote: We are taught by this section that nature does not reveal the scheme of human redemption to man. Nevertheless this fact does not render the work of Christ and the Spirit impossible in the regeneration and eternal salvation of sinners, even in the absence of the preached Word.

The Confession once again defines "effectual calling" in the words "effectual for the conversion and salvation of sinners."  And, they say that the "means of calling the elect" is the "promise" of the "Gospel."  The "promise" they allude to is the good news, the revealed or written promise.  This is why they says "by the promise or gospel."  The Confession also says that "faith and repentance" are begotten in the elect when they are called by the Gospel. 

The Scriptures cited by the Confession makes it clear also that they believed that one must hear the Gospel in order to obtain faith and repentance and that faith and repentance are unto salvation. 

This article also again states that all men who are without Gospel revelation are lost.  "Men destitute of the revelation of Him by the promise of the gospel" are not able to "attain saving faith and repentance."  This was why Elder Hunt correctly said that the London Confession taught that one must be a Christian or burn. 

The footnote, however, simply denies what the article in the Confession affirms.  They say that this article does not mean that it is "impossible" for there to be regenerated and eternally saved sinners among the heathen who know not God.  But, what God is able to do is not the question.  No one denies that God is able to save apart from human preachers, but the question is whether God has chosen to do so.  The footnote intends to convey the idea that men destitute of the Christian religion may be saved, and yet this is exactly what is denied by the article!

4. Although the gospel be the only outward means of revealing Christ and saving grace, and is, as such, abundantly sufficient thereunto; yet that men who are dead in trespasses may be born again, quickened or regenerated, there is moreover necessary an effectual insuperable work of the Holy Spirit upon the whole soul, for the producing in them a new spiritual life;8 without which no other means will effect their conversion unto God.9

8. Ps 110:3; 1Co 2:14; Eph 1:19-20.
9. Jn 6:44; 2Co. 4:4,6.

These words of the Confession received no footnote by the Fulton brethren.  But, it is clear that they believed that two things were necessary "that men who are dead in tresspasses may be born again, quickened or regenerated" or "for the producing in them a new spiritual life."  The Gospel is the "outward means" and "an effectual insuperable work of the Holy Spirit upon the whole soul."  They saw both the word and Spirit as the two causes.  They use the word "means" twice in the article and the means is "the gospel."  It is also to be observed how the Confession uses the terms "born again," "quickened," "regenerated," as equivalent to "conversion." 

Chapter XXXII - Of the Last Judgment

2. The end of God's appointing this day, is for the manifestation of the glory of His mercy, in the eternal salvation of the elect; and of His justice, in the eternal damnation of the reprobate, who are wicked and disobedient:4 for then shall the righteous go into everlasting life, and receive that fullness of joy and glory with everlasting rewards, in the presence of the Lord; but the wicked, who know not God, and obey not the gospel of Jesus Christ, shall be cast aside into everlasting torments,5 and punished with everlasting destruction, from the presence of the Lord, and from the glory of His power.6

4. Rom 9:22-23.
5. Mat 25:21,34; 2 Ti 4:8.
6. Mat 25:46; Mk 9:48; 2Th 1:7-10.

Fulton Footnote: It is through the atoning sacrifice and perfect righteousness of Jesus Christ imputed to his people that they shall be acquitted in judgment.

Inasmuch as there is some difference of opinion concerning the teaching of some of the articles in the London Confession of Faith, we will submit the following in the way of explaining our understanding of their teaching:

We believe the Scriptures teach that there is a time salvation received by the heirs of God distinct from eternal salvation, which does depend upon their obedience. The people of God receive their rewards for obedience in this life only. We believe that the ability of the Christian is the unconditional gift of God.

This article makes it clear, just as the Scriptures they cite affirm, that those who "obey not the gospel of Jesus Christ" will be "cast aside into everlasting torments."  Again, this destroys Hardshellism.

The authors of the Fulton footnote had to get their "time salvation" somewhere into the Confession.  They say "we believe the Scriptures teach that there is a time salvation...distinct from eternal salvation."  But, where does the London Confession teach such a novelty?  Surely, had the old authors had believed such a thing, then they would have made such plain.  In the above article the Confession even says "eternal salvation" and "everlasting torments" and "everlasting destruction."

Thus, in conclusion, it is clear to all unbiased minds that the Confession teaches that God saves, quickens, regenerates, calls, and converts by the preaching of the Gospel.  Even honest Hardshells acknowledge this fact, yet there still remains some who, like the simple, "believe every word."