The founding fathers of the "Primitive Baptist" or "Old School Baptist" denomination were not originally opposed to the belief that God regenerates or begets sinners by means of the preached word. In fact, as the following citations will demonstrate, many of the first generation leaders of the Hardshells believed in means, just as Dr. Gill and the London Confession of faith affirmed. In this posting we will first cite five leading elders from the 1830-1880 period who were leading first generation anti mission proponents, namely Dr. John Watson, Dr. R. W. Fain, James Osbourn, Hosea Preslar, and John Clark. Then, we will cite from elders Gilbert Beebe and Samuel Trott.
Speaking of the "Antinomians" Dr. Watson says:
"In short, we have taught the word of doctrine to our hearers, without stopping to exhort them to be "doers of the word." Such preaching has been a great injury to us as a denomination; it has quenched the spirit of exhortation among us, and the exhorter is afraid to call on sinners to repent, for fear of being called an Arminian. Parkerites and Antinomians call the things which have been so much neglected Arminianism, and they have thus, in a goodly degree, suppressed them. But, as there is some prospect of our getting clear of that heresy, we hope to see the spirit of exhortation revive among us again; to see our ministers take up the long-neglected things just indicated; and to see our Brethren going forth in all the obedience of faith. We had better thus incur the Parkerite’s reproachful term, Arminian, than the Bible penalties for a neglect of them." (Page 330)
"There is, strange to say, an error entertained by some brethren, that the minister of the Lord should not call on "all men every where to repent;" of sinners to look to Christ and be saved; nor on unbelievers to believe. They are constantly saying, to preach in this way betrays Arminianism on the part of the ministry which thus exhorts its hearers, and also on the part of the Church which tolerates such preaching! Observe, shall we become Arminians by faithfully preaching according to the commission given by the Savior? Some, indeed seem to think so! For when the minister discharges his duty zealously, faithfully and in a gospel manner, there are certain ones who cry out, he is an Arminian! The great error, that this is one of the varieties of Arminianism, is affecting both our pulpits and Churches; for instead of requiring this kind of preaching, and sustaining it as a Church, we fear some are opposed to it, and use their influence to suppress it? I ask now, in the name of this world-wide commission, including as it does every creature capable of hearing, and which authorizes and commands the ministerial servants of the Lord to preach the gospel to every creature, who does so? with that love, zeal and regard for the sinner, I subjoin to the question, which the Lord enjoins. Further, is it not to be feared that we have in this way grieved and silenced to some extent the spirit of exhortation in our pulpits? The spirit of exhortation which spoke out plainly and fully, through primitive ministers in the great affair of bringing in these "other sheep" we fear is now with us only in a grieved and vexed state! Primitive preachers did not suppress it, nor attempt to confine its word of exhortation to believers only, as some affect to do among us!" (Pages 84,85)
"It is high time that our Churches were looking after their preachers in this respect, and calling on them for those pointed warm gospel exhortations which accompanied Christ’s primitive ministry. Brethren, have we not deviated somewhat in this particular from the Apostolic mode of preaching? If so, let us correct our errors by the word of God. Who is willing to attempt it? Who is ready to lead off in this great but neglected work as "examples" to more timid and fearful ones? Let those undertake it who are able to convince the gainsayers from the word of God, that such preaching was commanded by the Lord; and that the preaching of his servants as long as we have a Scriptural history of it furnishes a practical example of this mode of preaching the gospel."
"A gospel without exhortation; without a call on the sinner to repent and believe; a gospel which does not in word address itself to all; is not the gospel which Christ ordained subordinately for the bringing in of his "other sheep." (Pages 84-86)
"A gospel without exhortation; without a call on the sinner to repent and believe; a gospel which does not in word address itself to all; is not the gospel which Christ ordained subordinately for the bringing in of his "other sheep." (Pages 84-86)
"Let us take a practical example. We have it on record in the 13th chapter of the Acts of the Apostles. When Paul and Barnabas preached at Antioch of Pisidia, had any of our ultra brethren been there and heard their zealous appeal to all those present, they would have called them Arminians." (Page 86)
"While we combat this ministerial deviation of ours on the part of some, which affects to find Arminianism where there is none, let us carefully guard against those tenets which do really involve it. For instance, when we in our doctrine maintain that by means of our devising, we can extend the spiritual blessings of the gospel beyond the ordination or election of God, and employ such means for such a purpose, we then deviate both from the principles and practical course of the gospel, and thereby plainly indicate that we are Arminians in the proper sense of that term, so justly opprobious to the Old Order of Baptists. But as long as we call on men to repent every where, believing that God only can give repentance, and that he will give it to as many as are ordained unto eternal life, even if He does not to as many as we may address, we may escape all Arminianism, and more especially if our practical course in preaching does not involve any unscriptural methods."
"There are yet a few who contend for the general outward call of the Gospel, but we doctrinise it to (sic) much, lest some ultra brother should conclude that we are Arminians." (Page 89)
"Did these Corinthians hear through the preaching of Paul, by his words, or through the "demonstration of the spirit?" By both. The one was of the preacher, and the other of God. Who dare separate them? Who can unite them? God and God only. How do they become united?"
"This vital union of the word and the spirit is of grace; is not of the power of this world." (Page 94)
"As they are all brought by the same spirit, the same gospel." (Page 155)
"My text further says, "They shall hear my voice." – "the still small voice of truth pervading the whole soul in the power of the Holy Spirit." (Page 154)
"The Galatians began in the Spirit, by hearing the voice of Christ."
"Thus did these "other sheep" hear the voice of Christ according to the different modes of expression, as just cited, meaning in every example the same thing–the hearing of the voice of the Son of God inwardly, mystically, effectually. Christ never brought one of them without this." (Page 155)
"But they could not hear without a preacher, hence the divine plan included preaching, and inasmuch as it was embraced in the divine arrangement, it must be directed and maintained by the Lord, as it has always been and ever will be. "God who commanded the light to shine out of darkness," shined into their hearts, not only in the light of Paul’s preaching, but also in the light of the demonstration of the Holy Ghost. Otherwise Paul’s preaching would not have been heeded." (Pages 94,95)
"The blessings of Abraham–of the Gospel–came upon these Gentiles, by Jesus Christ, and not by works of righteousness, which they did...their state, being under sin before conversion, is the state which we know we were in. To be under sin, is to be under the curse of sin, and to be under the curse of sin, is to be under the death of sin. Nothing, then, but the Gospel, as the power of God, can deliver from this actual state of things. The soul must have life, it must repent, it must believe, it must persevere. Gospel blessings only, through Jesus Christ, not works of merit on our part–can produce these spiritual–not fleshy–results." (Page 112)
"The teaching of the Apostle is that the elect were chosen unto salvation from the beginning, through sanctification of the spirit unto a belief of the truth. Hence, as long as these "other sheep" are brought in, there will be a belief of the truth, through a sanctification of the spirit. It cannot, therefore, die out until all the elect are brought in." (Page 127)
"...let them have all the benefits of evangelical preaching, believing, as we do, that the great design of this providence about which I have been treating, is to bring in God’s elect among them, as I have before stated." (Page 142)
"We have often heard certain persons say, if they believed the things which we do, they would not exhort believers to perform their duties, or sinners to repent. They do not perceive how such exhortations and warnings may be transformed by the power of God into grace itself!
By our doctrine we are encouraged to exhort sinners, for we, by faith, look to the grace which sanctions it, and seals it often to the heart.
If these be the means of grace, let us employ them, though we may often fail in the use of them, in our own strength.
There is a palpable difference between a literal declaration of Gospel truths by the minister and a demonstration of them by the Holy Spirit; the former is general and the latter special. Nor does the specialty of the one interfere with the generality of the other. A supposition that these conflict with each other has induced many to conclude that we violate our doctrine whenever we exhort; but such a conclusion is very erroneous. The Gospel must be preached, in its literal fullness, to all, though a ‘demonstration of the Spirit’ he confined to a chosen few. Matt. 20:15,20; 22:16; I Thess. 1:5." (Page 233)
"Humiliating as may be the concessions, yet it should be made, they culpably neglect the duties which they owe their ministers! many of whom are greatly restricted in their ministerial course by such neglect." (Page 235)
Under the chapter "The New Birth, Union With Christ, Etc." he writes:
"We are great sticklers for the Holy Scriptures; we deduce our doctrinal creed from them with great care, but do not conform our lives to their practical precepts as we should." (Page 234)
"...this book has been written with but little expectation of its being read and approved by any except the Old Order of Baptists." (Pg. 7 - Dedication)
"Reader, if you are not an old Baptist, I fear you may loose your patience, as I must request you to follow me on while I adduce a biblical doctrine on this subject. Our opposition to Missionary institutions is not understood; it needs an explanation, which, when given, will be found to accord with the word of God." (Page 218)
From "Introductory Essay" by R.W. Fain
"Upon this principle, the Gospel is preached to all, repentance and an interest in a Savior’s blood is offered to all. The charitable invitation "whosoever will" goes out to all inviting them to "take the water of life freely."
"While all Gospel Ministers feel the weight of duty in extending this invitation, yet they know at the same time, that a depraved will is under a wicked influence, and that such a will never leads a soul to Christ. But that God is able to subdue the stubborn will, to change the evil disposition, and to prepare the sinner for salvation, in opposition to the devil and all his unholy influences.
Then, Brethren in the ministry, we should take courage. Let us go forth "with the whole armor of God" and do battle for his cause. Let us preach Jesus Christ our Saviour "the way, the truth, and the life." Let us preach Him a choosing, Electing, and loving Saviour. Let us rear the blood stained BANNER OF THE CROSS, with the blessed and heavenly watchword "whosoever will," inscribed in living letters over its ample folds." (pages 9-16)
Elder John Clark, editor of Zion's Advocate, agreed with Watson and Fain. In the Mt. Carmel church trial, Elder Mcinturf, an associate of Elder Clark, with Elder Burnam, testified:
"I was going to show you that old Brother Clarke who was the founder of Zion’s Advocate taught the same, and Dr. Gill, the great commentator, did too. And that Dr. Purifoy did the same but we have already spoken of him. On page 59 in the first volume of Zion’s Advocate, I have copied an article from it. Well, it is simply an editorial that I wrote. It is the beginning of the third number, March, 1891.
“Commenting upon Romans 1:16, he says that the gospel ‘is a means made use of by God in quickening dead sinners, enlightening blind eyes, unstopping deaf ears, softening hard hearts, and making of enemies friends’ (Vol. VIII. p. 437) Same volume; page 339, upon Acts XXVI, 18, he says ‘Now, though this is all the work of the spirit, by whom only the eyes of the understanding are enlightened; yet this is ascribed to the apostle, not as the efficient cause, but as the instrument and means, through preaching of the gospel, which the spirit of God would, and did, make use of.’”
Dr. Purifoy published in Zion’s Advocate in 1879 and here are his exact words taken from it. I can produce the original. Here are his exact words:
“I firmly believe that it is the duty of every gospel minister to preach repentance and remission of sins, in the name of Jesus, to all the unregenerate with whom he comes in contact in his pulpit ministrations. As he does this in the name of Jesus, realizing the utter inability of the sinner to repent until the grace of repentance is given him from on high, he has an assurance from the scriptures, that God’s word will not return unto Him void, but will accomplish that whereunto he sends it, and prosper in the thing he pleases. Thus the gospel ministry is instrumental in God’s hands, through Jesus, in raising dead sinners to newness of life---spiritual life---just as the apostles were instruments in His hands in casting out devils, healing the sick, and raising the dead.” (see here)
Elder Clark also wrote:
Speaking of the "Antinomians" Dr. Watson says:
"In short, we have taught the word of doctrine to our hearers, without stopping to exhort them to be "doers of the word." Such preaching has been a great injury to us as a denomination; it has quenched the spirit of exhortation among us, and the exhorter is afraid to call on sinners to repent, for fear of being called an Arminian. Parkerites and Antinomians call the things which have been so much neglected Arminianism, and they have thus, in a goodly degree, suppressed them. But, as there is some prospect of our getting clear of that heresy, we hope to see the spirit of exhortation revive among us again; to see our ministers take up the long-neglected things just indicated; and to see our Brethren going forth in all the obedience of faith. We had better thus incur the Parkerite’s reproachful term, Arminian, than the Bible penalties for a neglect of them." (Page 330)
"There is, strange to say, an error entertained by some brethren, that the minister of the Lord should not call on "all men every where to repent;" of sinners to look to Christ and be saved; nor on unbelievers to believe. They are constantly saying, to preach in this way betrays Arminianism on the part of the ministry which thus exhorts its hearers, and also on the part of the Church which tolerates such preaching! Observe, shall we become Arminians by faithfully preaching according to the commission given by the Savior? Some, indeed seem to think so! For when the minister discharges his duty zealously, faithfully and in a gospel manner, there are certain ones who cry out, he is an Arminian! The great error, that this is one of the varieties of Arminianism, is affecting both our pulpits and Churches; for instead of requiring this kind of preaching, and sustaining it as a Church, we fear some are opposed to it, and use their influence to suppress it? I ask now, in the name of this world-wide commission, including as it does every creature capable of hearing, and which authorizes and commands the ministerial servants of the Lord to preach the gospel to every creature, who does so? with that love, zeal and regard for the sinner, I subjoin to the question, which the Lord enjoins. Further, is it not to be feared that we have in this way grieved and silenced to some extent the spirit of exhortation in our pulpits? The spirit of exhortation which spoke out plainly and fully, through primitive ministers in the great affair of bringing in these "other sheep" we fear is now with us only in a grieved and vexed state! Primitive preachers did not suppress it, nor attempt to confine its word of exhortation to believers only, as some affect to do among us!" (Pages 84,85)
"It is high time that our Churches were looking after their preachers in this respect, and calling on them for those pointed warm gospel exhortations which accompanied Christ’s primitive ministry. Brethren, have we not deviated somewhat in this particular from the Apostolic mode of preaching? If so, let us correct our errors by the word of God. Who is willing to attempt it? Who is ready to lead off in this great but neglected work as "examples" to more timid and fearful ones? Let those undertake it who are able to convince the gainsayers from the word of God, that such preaching was commanded by the Lord; and that the preaching of his servants as long as we have a Scriptural history of it furnishes a practical example of this mode of preaching the gospel."
"A gospel without exhortation; without a call on the sinner to repent and believe; a gospel which does not in word address itself to all; is not the gospel which Christ ordained subordinately for the bringing in of his "other sheep." (Pages 84-86)
"A gospel without exhortation; without a call on the sinner to repent and believe; a gospel which does not in word address itself to all; is not the gospel which Christ ordained subordinately for the bringing in of his "other sheep." (Pages 84-86)
"Let us take a practical example. We have it on record in the 13th chapter of the Acts of the Apostles. When Paul and Barnabas preached at Antioch of Pisidia, had any of our ultra brethren been there and heard their zealous appeal to all those present, they would have called them Arminians." (Page 86)
"While we combat this ministerial deviation of ours on the part of some, which affects to find Arminianism where there is none, let us carefully guard against those tenets which do really involve it. For instance, when we in our doctrine maintain that by means of our devising, we can extend the spiritual blessings of the gospel beyond the ordination or election of God, and employ such means for such a purpose, we then deviate both from the principles and practical course of the gospel, and thereby plainly indicate that we are Arminians in the proper sense of that term, so justly opprobious to the Old Order of Baptists. But as long as we call on men to repent every where, believing that God only can give repentance, and that he will give it to as many as are ordained unto eternal life, even if He does not to as many as we may address, we may escape all Arminianism, and more especially if our practical course in preaching does not involve any unscriptural methods."
"There are yet a few who contend for the general outward call of the Gospel, but we doctrinise it to (sic) much, lest some ultra brother should conclude that we are Arminians." (Page 89)
"Did these Corinthians hear through the preaching of Paul, by his words, or through the "demonstration of the spirit?" By both. The one was of the preacher, and the other of God. Who dare separate them? Who can unite them? God and God only. How do they become united?"
"This vital union of the word and the spirit is of grace; is not of the power of this world." (Page 94)
"As they are all brought by the same spirit, the same gospel." (Page 155)
"My text further says, "They shall hear my voice." – "the still small voice of truth pervading the whole soul in the power of the Holy Spirit." (Page 154)
"The Galatians began in the Spirit, by hearing the voice of Christ."
"Thus did these "other sheep" hear the voice of Christ according to the different modes of expression, as just cited, meaning in every example the same thing–the hearing of the voice of the Son of God inwardly, mystically, effectually. Christ never brought one of them without this." (Page 155)
"But they could not hear without a preacher, hence the divine plan included preaching, and inasmuch as it was embraced in the divine arrangement, it must be directed and maintained by the Lord, as it has always been and ever will be. "God who commanded the light to shine out of darkness," shined into their hearts, not only in the light of Paul’s preaching, but also in the light of the demonstration of the Holy Ghost. Otherwise Paul’s preaching would not have been heeded." (Pages 94,95)
"The blessings of Abraham–of the Gospel–came upon these Gentiles, by Jesus Christ, and not by works of righteousness, which they did...their state, being under sin before conversion, is the state which we know we were in. To be under sin, is to be under the curse of sin, and to be under the curse of sin, is to be under the death of sin. Nothing, then, but the Gospel, as the power of God, can deliver from this actual state of things. The soul must have life, it must repent, it must believe, it must persevere. Gospel blessings only, through Jesus Christ, not works of merit on our part–can produce these spiritual–not fleshy–results." (Page 112)
"The teaching of the Apostle is that the elect were chosen unto salvation from the beginning, through sanctification of the spirit unto a belief of the truth. Hence, as long as these "other sheep" are brought in, there will be a belief of the truth, through a sanctification of the spirit. It cannot, therefore, die out until all the elect are brought in." (Page 127)
"...let them have all the benefits of evangelical preaching, believing, as we do, that the great design of this providence about which I have been treating, is to bring in God’s elect among them, as I have before stated." (Page 142)
"We have often heard certain persons say, if they believed the things which we do, they would not exhort believers to perform their duties, or sinners to repent. They do not perceive how such exhortations and warnings may be transformed by the power of God into grace itself!
By our doctrine we are encouraged to exhort sinners, for we, by faith, look to the grace which sanctions it, and seals it often to the heart.
If these be the means of grace, let us employ them, though we may often fail in the use of them, in our own strength.
There is a palpable difference between a literal declaration of Gospel truths by the minister and a demonstration of them by the Holy Spirit; the former is general and the latter special. Nor does the specialty of the one interfere with the generality of the other. A supposition that these conflict with each other has induced many to conclude that we violate our doctrine whenever we exhort; but such a conclusion is very erroneous. The Gospel must be preached, in its literal fullness, to all, though a ‘demonstration of the Spirit’ he confined to a chosen few. Matt. 20:15,20; 22:16; I Thess. 1:5." (Page 233)
"Humiliating as may be the concessions, yet it should be made, they culpably neglect the duties which they owe their ministers! many of whom are greatly restricted in their ministerial course by such neglect." (Page 235)
Under the chapter "The New Birth, Union With Christ, Etc." he writes:
"We are great sticklers for the Holy Scriptures; we deduce our doctrinal creed from them with great care, but do not conform our lives to their practical precepts as we should." (Page 234)
"...this book has been written with but little expectation of its being read and approved by any except the Old Order of Baptists." (Pg. 7 - Dedication)
"Reader, if you are not an old Baptist, I fear you may loose your patience, as I must request you to follow me on while I adduce a biblical doctrine on this subject. Our opposition to Missionary institutions is not understood; it needs an explanation, which, when given, will be found to accord with the word of God." (Page 218)
From "Introductory Essay" by R.W. Fain
"Upon this principle, the Gospel is preached to all, repentance and an interest in a Savior’s blood is offered to all. The charitable invitation "whosoever will" goes out to all inviting them to "take the water of life freely."
"While all Gospel Ministers feel the weight of duty in extending this invitation, yet they know at the same time, that a depraved will is under a wicked influence, and that such a will never leads a soul to Christ. But that God is able to subdue the stubborn will, to change the evil disposition, and to prepare the sinner for salvation, in opposition to the devil and all his unholy influences.
Then, Brethren in the ministry, we should take courage. Let us go forth "with the whole armor of God" and do battle for his cause. Let us preach Jesus Christ our Saviour "the way, the truth, and the life." Let us preach Him a choosing, Electing, and loving Saviour. Let us rear the blood stained BANNER OF THE CROSS, with the blessed and heavenly watchword "whosoever will," inscribed in living letters over its ample folds." (pages 9-16)
Elder John Clark, editor of Zion's Advocate, agreed with Watson and Fain. In the Mt. Carmel church trial, Elder Mcinturf, an associate of Elder Clark, with Elder Burnam, testified:
"I was going to show you that old Brother Clarke who was the founder of Zion’s Advocate taught the same, and Dr. Gill, the great commentator, did too. And that Dr. Purifoy did the same but we have already spoken of him. On page 59 in the first volume of Zion’s Advocate, I have copied an article from it. Well, it is simply an editorial that I wrote. It is the beginning of the third number, March, 1891.
“Commenting upon Romans 1:16, he says that the gospel ‘is a means made use of by God in quickening dead sinners, enlightening blind eyes, unstopping deaf ears, softening hard hearts, and making of enemies friends’ (Vol. VIII. p. 437) Same volume; page 339, upon Acts XXVI, 18, he says ‘Now, though this is all the work of the spirit, by whom only the eyes of the understanding are enlightened; yet this is ascribed to the apostle, not as the efficient cause, but as the instrument and means, through preaching of the gospel, which the spirit of God would, and did, make use of.’”
Dr. Purifoy published in Zion’s Advocate in 1879 and here are his exact words taken from it. I can produce the original. Here are his exact words:
“I firmly believe that it is the duty of every gospel minister to preach repentance and remission of sins, in the name of Jesus, to all the unregenerate with whom he comes in contact in his pulpit ministrations. As he does this in the name of Jesus, realizing the utter inability of the sinner to repent until the grace of repentance is given him from on high, he has an assurance from the scriptures, that God’s word will not return unto Him void, but will accomplish that whereunto he sends it, and prosper in the thing he pleases. Thus the gospel ministry is instrumental in God’s hands, through Jesus, in raising dead sinners to newness of life---spiritual life---just as the apostles were instruments in His hands in casting out devils, healing the sick, and raising the dead.” (see here)
Elder Clark also wrote:
"Under the quickening power and influence of the Holy Ghost, the Word preached comes to God's people in power, by which they live, hear, and believe with the heart unto righteousness. Now, when the Gospel is preached they know it. It is the voice of their Shepherd, the great Shepherd...For with the heart, man believeth unto righteousness and with the mouth confession is made unto salvation." [Rom. x., 6, 8, 10]" ("Does the Gospel Ever Produce Division Among the Saints of God" - Written by John Clark - ZION'S ADVOCATE - January, 1880)
"But some object and say, Why preach repentance to dead sinners? They can neither hear, see nor understand. That is true; that they hear not, see not, understand not, so far as the preacher is concerned or is able to effect them; but why did the prophet call upon the dry bones to hear the word of the Lord? He answered, “And I prophesied as I was commanded.” That was authority then for all who feared God, and it is still the authority for all such. This objection, however, will lie against all the exhortations and admonitions to the saints as it does against addresses to the ungodly, for the Christian has no more power than the unbeliever. The difference between them is not in the power, but in the will; as it written: "To will is present with me, but to perform that which is good I find not.”"
"The theory that we must preach to men according to the power they possess to obey is sublimated Arminianism, and yet; the advocates of it are very fraid of being called Arminians. Christians know, however, by the word of his grace, and by the revelation of that word in their hearts, when it comes in power and in the Holy Ghost, and in much assurance, that Christ’s word is true which says, “Without me you can do nothing.” The Spirit takes the word of Christ and shows it to his people, and thus it is verified in the experience."
"To preach to men upon the ground that they have power to do what is commanded, or to refuse to preach to them because they have not the power, shows that the confidence is in the flesh and not in God; that they depend upon the will of the flesh and not upon the power God, and that is the very essence, double refined, of Arminianism."
"The minister of Christ does not preach to any class of men upon the consideration of their ability or inability. He has the sentence of death in himself, and therefore cannot trust in himself; and he has no confidence in the flesh of any other, but his confidence, his faith and hope, is in God, from whence alone are his expectations." ("What To Preach and How To Preach" Written by John Clark in Zion's Advocate--August 1875 - see here)
Elder Hosea Preslar, first of the Bear Creek Association (NC) and then as associate with Elder Watson in Tennessee, wrote the following in his book "Thoughts on Divine Providence."
Elder Preslar wrote:
"The gospel of the grace of God is food to the children of God, and they all hear it and recognize it, as it is (the truth)." (Page 60)
No modern "Primitive Baptist" would confess such to be the truth of the bible! They do not believe that "all" of God's elect will believe the gospel.
"...the other is the child of God, that was begotten by the word of truth; James 1: 14; I Cor. 4: 15; I John 5: 1." (Page 112)
"This is the new man begotten by the word of truth; yea, begotten of God; I John 5: 18." (page 185)
Elder Preslar, in combating the errors of Daniel Parker, a founder of the Hardshell denomination, and his "Two Seed" faction, writes:
"And as to their views of the use and design of the gospel being for nothing but for the edification of the Church, and believers being the only subjects of gospel address, I believe it not." (Page 186)
He says that the gospel "is moreover to be for a witness unto all nations; Matt. 24: 14; and for the awakening of sinners, who are dead in trespasses and in sin." (page 187)
He goes further (same page), saying:
"But some object (the "ultraist" Hardshells - SG) to these ideas and say all this is the work of the spirit of God; and the gospel has nothing to do with it. Ah, a gospel without a spirit! Well, God save me from a gospel that has not His spirit. God says His word is quick and powerful, and He says by Peter, This is the word which by the gospel is preached unto you; I Peter 1: 25. And as to the subjects of Gospel address, it is to every creature the disciples were commanded to preach the gospel; and Paul said, Whom we preach warning every man, and teaching every man, in all wisdom, etc.; Col. 1: 28. So we see that their idea on that point is false as the balance, and we will now give their last, but not least error a passing notice."
Elder James Osbourn wrote:
"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)
Thus, we see that many of the great leaders of the Hardshells when first formed were believers in Gospel means.
Next, we will cite from Gilbert Beebe and Samuel Trott, who despite rejecting the use of means in "regeneration," believed that they were employed in the work of being "born" of God, they believing that regeneration was distinct from the new birth.
In the paper "The Signs of the Times," edited by Elder Beebe, Trott wrote:
"Thus in the new birth there is a striking correspondence to the natural birth; to each there is a seed implanted, and then a quickening by which life is manifested. And when the natural child is brought to the birth, the sorrows of the woman in travail, the fetus being broke loose from that by which alone it had been hitherto nourished, strongly represents the agonies and the killing by the law belonging to the second birth.
"We might go on to notice the effect of the conception of this incorruptible seed, how it produces faith in God, quickens the man to a sense of his relations, and accountability to God, of the spirituality and broadness of the law, and of the sin in his acts, thoughts, and nature; of the distress occasioned thereby; of the darkness that covers the whole operation within, hiding all excepting certain external effects from the individual view, so that he is a mystery to himself, and can tell no more why he is thus, than he can tell of the wind whence it cometh or whither it goeth. We might show that whilst the soul is thus quickened to such a deep sense of the law or of sin as being against God, that it still evidently is not changed from a natural to a spiritual soul, and therefore it cannot receive the things of the Spirit, or the things freely given us of God, but entirely looks to the deeds of the law as the way of acceptance with God. But we forbear, and come to the BIRTH...The name Isaac therefore and Sarah’s being said to laugh, is strikingly expressive of that joy which is experienced when a person is first born again, or brought by faith to behold the light of the Sun of Righteousness into liberty. It is all joy and excitement at beholding the way of pardon and acceptance with God." ("THE NEW BIRTH" From "SIGNS of the TIMES" - Vol.21 - 1853 - Writings of Elder Samuel Trott, pages 404 - 409)
The same view was taught by Beebe (see here)
Beebe wrote:
"We also, with brother Buckles, hold that regeneration, in the order of things, and according to the word, must precede the new birth. How can that be born of God that is not first begotten of him?" (see here)
Further, if one will read the Black Rock Address, the document that gave birth to the Hardshell denomination, it is clear that the Hardshells who wrote the Address did not object to the use of means, but to methods of evangelism.
Thus, not only are today's Hardshells not in agreement with the Old Baptists who wrote the London Confession, and of Baptists of the 17th, 18th, and early 19th century, but are not in agreement with their own founding fathers!
