Monday, October 21, 2013
Case Studies a Problem Among the Hardshells
In the defense of their peculiar teachings I have noticed a trend among the Hardshells to lean heavily upon case studies. Lot and Solomon are frequently cited as "proof" that God's children, while preserved, do not persevere. King Agrippa is often used to prove that men may be regenerate but yet reject the gospel and still be saved. The Greeks at Athens are "proof" that men may be regenerate and remain engaged in idolatrous worship. Cornelius is the famed poster-child for the dogma that men may be regenerated or eternally saved without means of the gospel. I even knew one Hardshell elder who was convinced, upon reading the account of John the Baptist, that all the elect were born again in their mother's womb!
I recently read a posting entitled "Was Solomon A Child of God?" by a blogger who relies upon the case of Solomon to deny the perseverance of the saints. It is simply part of the modern neo-Hardshell movement in rewriting their articles of faith to divide the two-sided coin of preservation/perseverance, claiming that only the former is permissible. This is a denial of both the scripture and the teachings of their very own forefathers.
Case studies ought to be interpreted in the light of explicit texts which directly address important bible doctrines. Clear bible passages should not be given secondary attention while we attempt to deduce doctrine from a biographical anecdote. It is simply bad hermeneutics to suggest that sinners may lose their salvation or that regenerate souls may not persevere, using Solomon as our supposed proof, when there are biblical texts which directly speak to those subjects. When determining whether the saints shall persevere (and they shall) certain passages such as Job 17:9, Col. 1:21-23, 1 Peter 1:5 should be given the utmost attention with Solomon, Lot, and Peter interpreted in their light.
Does Solomon's Case Disprove Perseverence?
In an article titled "Was Solomon a child of God?", a Hardshell thinks that the case of Solomon disproves the doctrine of the perseverence of the saints. The writer does what is typical with those who profess to believe in preservation while denying perseverence. He brings up the case of Solomon's sins and apostasy as if this proved that Solomon did not persevere. Sometimes such writers will bring up the case of Peter's apostasy, or that of Lot, to also prove that perseverence is not true. But, these writers do not understand the doctrine of perseverence, a doctrine that their Old Baptist forefathers professed to believe. It is not the teaching of perseverence that the saints cannot sin or fall, but that they shall be corrected and successfully chastened of the Lord and brought to repentance.
The Scriptures show that Solomon was indeed brought to repentance prior to his death. He wrote the Book of Ecclesisastes as a token of his repentance. His confessions and repentance in that book show that he had been restored, just as Peter also was brought to repentance.
Dr. Gill wrote:
"Secondly, objections are raised against the doctrine of the saints final perseverance from the sins and failures of persons eminent for faith and holiness; as Noah, Lot, David, Solomon, Peter, and others. But these are no proofs of their final and total falling away. As to Noah and Lot, though guilty of great sins, they have after this the character of truly good and righteous men. As for David, though by his fall his bones were broken, and the joy of his salvation was taken from him, and grace lay some time unexercised by him; yet the Spirit of God was not taken from him, as appears from his own words, when most sensible of his case (Ps. 51:11, 12). As for Solomon, though his backsliding was great, attended with aggravated circumstances, yet not total, see 1 Kings 11:4, 6 nor final, as to perish everlastingly; which would have been contrary to the promise of God, that his mercy should not depart from him (2 Sam. 7:14, 15). Besides, he was restored by repentance; and the book of Ecclesiastes was penned by him in his old age, as an acknowledgment and retractation of his former follies; and some persons, after his death, are spoken of with commendation, for walking in the way of Solomon, as well as in the way of David (2 Chron. 11:17). As for Peter, his fall was not total; Christ prayed for him, that his faith failed not; nor final; for he was quickly restored by repentance. And these various instances are recorded in scripture, not as instances of final and total apostasy, but of the weakness of the best of men in themselves; and for our caution and instruction, "to take heed lest we fall"." (A Body of Doctrinal Divinity, Book 6—Chapter 15 - Of the Perseverance of the Saints)
The Scriptures show that Solomon was indeed brought to repentance prior to his death. He wrote the Book of Ecclesisastes as a token of his repentance. His confessions and repentance in that book show that he had been restored, just as Peter also was brought to repentance.
Dr. Gill wrote:
"Secondly, objections are raised against the doctrine of the saints final perseverance from the sins and failures of persons eminent for faith and holiness; as Noah, Lot, David, Solomon, Peter, and others. But these are no proofs of their final and total falling away. As to Noah and Lot, though guilty of great sins, they have after this the character of truly good and righteous men. As for David, though by his fall his bones were broken, and the joy of his salvation was taken from him, and grace lay some time unexercised by him; yet the Spirit of God was not taken from him, as appears from his own words, when most sensible of his case (Ps. 51:11, 12). As for Solomon, though his backsliding was great, attended with aggravated circumstances, yet not total, see 1 Kings 11:4, 6 nor final, as to perish everlastingly; which would have been contrary to the promise of God, that his mercy should not depart from him (2 Sam. 7:14, 15). Besides, he was restored by repentance; and the book of Ecclesiastes was penned by him in his old age, as an acknowledgment and retractation of his former follies; and some persons, after his death, are spoken of with commendation, for walking in the way of Solomon, as well as in the way of David (2 Chron. 11:17). As for Peter, his fall was not total; Christ prayed for him, that his faith failed not; nor final; for he was quickly restored by repentance. And these various instances are recorded in scripture, not as instances of final and total apostasy, but of the weakness of the best of men in themselves; and for our caution and instruction, "to take heed lest we fall"." (A Body of Doctrinal Divinity, Book 6—Chapter 15 - Of the Perseverance of the Saints)
Sunday, October 20, 2013
John Watson vs. Harold Hunt
In chapter 126 of my book titled Hardshells & The London Confession I I cited the words of would be Hardshell historian Elder Harold Hunt. Hunt confessed that the 1689 London Confession did not teach Hardshell doctrine and that the Hardshells had done wrong to claim church succession through those Baptists, who he says were Calvinistic Missionary Baptists. Instead, Hunt tried to find Hardshell church succession through the AnaBaptists. But, here is what Elder Watson wrote in his book "The Old Baptist Test."
"About 1633, a Church of Regular Baptists was constituted in London. Their enemies have often tried to identify them with the Ana Baptists; but even the imperfect ecclesiastical history of those times, shows most conclusively, that they always disclaimed the fanaticism of that sect." (page239)
Of course, Watson was correct, and Hunt is not. The AnaBaptists were indeed fanatics and those who wrote and endorsed the London Confession did not support nor fellowship their errors. Watson claimed succession from those old "Regular Baptists" and not through the fanatical AnaBaptists.
"About 1633, a Church of Regular Baptists was constituted in London. Their enemies have often tried to identify them with the Ana Baptists; but even the imperfect ecclesiastical history of those times, shows most conclusively, that they always disclaimed the fanaticism of that sect." (page239)
Of course, Watson was correct, and Hunt is not. The AnaBaptists were indeed fanatics and those who wrote and endorsed the London Confession did not support nor fellowship their errors. Watson claimed succession from those old "Regular Baptists" and not through the fanatical AnaBaptists.
Friday, October 18, 2013
Watson on Ephesians 5: 14
Over a year ago I wrote an article titled "Arise From The Dead!" in which I wrote against the view of Hardshell apologist Jason Brown on the passage. You can read the subsequent exchanges on this here and here and here. In this posting I want to cite from Elder Watson on this point and show that Watson took the same view of the text as I do, and that my view is the Old Baptist view and Brown's is the neo-Hardshell view. Watson wrote:
"We call on sinners to awake from the sleep of death by faith, believing that God will give them life; to repent because he has promised to give repentance; to believe because He gives faith, to persevere because He is the finisher of our faith. Shall we give up this part of the work of the ministry because it has been Arminianized, and call all Arminians who carry it out?" (page 537)
Observe that Watson says that it is "part of the work of the ministry" to "call on sinners to awake from the sleep of death." So, who is more in league with Watson? Neo-Hardshells like Brown, or we here at the Old Baptist blog?
"We call on sinners to awake from the sleep of death by faith, believing that God will give them life; to repent because he has promised to give repentance; to believe because He gives faith, to persevere because He is the finisher of our faith. Shall we give up this part of the work of the ministry because it has been Arminianized, and call all Arminians who carry it out?" (page 537)
Observe that Watson says that it is "part of the work of the ministry" to "call on sinners to awake from the sleep of death." So, who is more in league with Watson? Neo-Hardshells like Brown, or we here at the Old Baptist blog?
Thursday, October 17, 2013
Elder Watson Condemns Hardshell Error
Elder (Dr.) John Watson in his "Old Baptist Test" wrote these words (emphasis mine):
""And he said unto them, Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned." Mark 15: 15-16. The unscriptural sayings which have been predicated of this text, have done much heretical mischief among the Old Baptists. Some of our ultraists are occasionally heard to say, in our pulpits, that they have no authority to preach to sinners, and they seem to glory in their fancied exemption. Nothing appears to give them greater offence, or savors more of Arminianism, with them, than for sinners to be exhorted to repent!" (pages 327-28)
Elder Watson was one of the main leaders in the anti-mission movement and founding father of the "Primitive Baptist" church. His book was published just after the Civil War and just before his death. He was a major leader of Baptist in the then western territories, especially of middle Tennessee. Every Hardshell ought to read this book. It will surely show him what was the doctrinal beliefs of the first Hardshells.
Who does the elder refer to when he speaks of his "ultraist" brethren? It was those who denied that the Great Commission was still in operation, and who denied that the Gospel is to be preached to dead sinners, and who denied that the Gospel was a means in the eternal salvation of sinners. By these standards, today's Hardshells are "ultraists" and are not in agreement with Elder Watson, whose views were the standard view of the first generation of Hardshells. Elder Watson wrote frequently in the "Signs of the Times," the "Christian Doctrinal Advocate and Spiritual Monitor," the "Primitive Baptist," and even was a co-editor of the "Old Baptist Banner," all periodicals of the 1830s. He was in fellowship with the first great leaders among the "Old School" Baptist, and was a close friend to such men as Elder Grigg Thompson, Elder John Clark, Elder James Osbourn, and other such notables.
It is interesting how the "ultraists" not only rejected the idea that the Gospel was to be preached to the spiritually dead, but even rejoiced in the idea. Elder Watson rightly saw this as a disgusting thing. It can be truly said that the day that the Hardshells took on this idea is the day that "Ichabod" was written over them.
Also, Watson considers such errors to be "heretical." He also says that such heresies had caused much "mischief" among the Old Schoolers. If he were alive today he would no doubt stand amazed at how much more serious was this mischief. Later in his book, on page 517, he wrote:
"Our not exhorting sinners to repent and believe, is a gross deviation from the gospel rule, and a palpable perversion of the great commission under which we preach."
Notice Watson's further description of the heresy that the "ultraist" had begun to believe and preach. He says their heresy is a "gross deviation from the gospel rule" and a "palpable perversion of the great commission." Would that today's Hardshells would repent of their error and listen to Elder Watson, who wrote this for their benefit.
Watson went on to say:
"Let us pursue the revealed method of God, and not the assumed one which we now follow. If ultraist, in their blindness, call us Arminian, let us bear it for the truth's sake. We had better suffer ourselves than deviate from our commission." (page 517-18)
Notice how Watson not only identifies the ultraist Hardshells as heretics, but says that they are blind. They are the ones who call those who believe in means "Arminian," which is a falsehood.
He also wrote:
"The violation of our commission has engendered a spirit of coldness and indifference about those yet unbrought; by some they are not cared for, prayed for, nor preached unto; this spirit in like manner extends to the "babes" in Christ, the sheep, and the sheep only, are fed." (page 521)
Watson says that the ultraist Hardshells had violated the commission, which is no minor transgression. He says their anti means doctrine had created a spirit in them that lacked any concern for the lost. He no doubt would agree that such a spirit and heresy has turned them into a cult, were he here today.
Elder Watson continued (pages 327-28):
"That the commission extends to such, is apparent from the fact that some believe, and some do not. Those who believe were unbelievers before, and the unbelieving of others can only be predicated of their hearing. What said the prophet? "O ye dry bones, hear ye the word of the Lord." I would just state here, at once, that I have no idea that sinners, dead in trespasses and sins, will ever believe through the mere preaching of the Gospel, or through the exhortations of the Lord's ministers, any more than that the dry bones would have lived through the prophesying of the prophet, apart from what the Lord did for them. But that fact does not nullify the commission to preach to them, but on the contrary, greatly strengthens it. The divine assurance that God's word will prosper in the thing whereunto He hath sent it, affords great encouragement to preach to sinners."
The force of Watson's logic on the commission is based upon the assumption that those who are "unbelievers," who are not believers in the Gospel, are "dead in trespasses and sins." He says that the command to preach the Gospel even to unbelievers is proof that it is to be preached to those who are spiritually dead. But, this shows that Watson believed that the terms "unbeliever" and "dead" are connected. If one is an unbeliever, then he is dead. If one is dead, then he is an unbeliever. Such logic, however, would never be conceded to by today's ultraist Hardshells who believe that there are many who are unbelievers but who are spiritually alive.
In proving that the Gospel is to be preached to the spiritually dead, and that it is a means in the hand of God in raising the dead, Watson goes to the story of Ezekiel's prophesying to the dry dead bones. It was this story that overthrew all my arguments against means, when I was a Hardshell believer in the Spirit alone view. All the arguments that Hardshells have ever made against the means view can be overcome by a simple look at the story of Ezekiel and the raising of the dead. Perhaps this is why the Hardshells of today do not want to debate, for in debate they would have to deal with how Ezekiel's raising of the dead destroys all their logical arguments.
Elder Watson continued:
"The Antinomian will not regard any thing in the light of means, and in his doctrine will not allow even the Lord to employ them, says that the Lord is not dependent on means, and can do all His work without them. Now, the truth is, had it been the will or the way of the Lord, He could have breathed upon the dry bones as well without the prophesying of the prophet as with it, and could have given repentance to John's converts, or to Paul's, without their preaching; but their preaching to such, even to those dead in trespasses and sins, had been included in the divine plan, and it needs must be done, let it be termed means, the will or way of the Lord, as you please." (pages 327-28)
Watson correctly identifies the anti means ultraist Hardshells as being "Antinomian."
Watson's book is filled with such refutation of the anti means doctrine that later, after his death, took over the "Primitive" or "Old School" Baptist denomination. It would be good if all Hardshells today would read his book and consider what he says.
""And he said unto them, Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned." Mark 15: 15-16. The unscriptural sayings which have been predicated of this text, have done much heretical mischief among the Old Baptists. Some of our ultraists are occasionally heard to say, in our pulpits, that they have no authority to preach to sinners, and they seem to glory in their fancied exemption. Nothing appears to give them greater offence, or savors more of Arminianism, with them, than for sinners to be exhorted to repent!" (pages 327-28)
Elder Watson was one of the main leaders in the anti-mission movement and founding father of the "Primitive Baptist" church. His book was published just after the Civil War and just before his death. He was a major leader of Baptist in the then western territories, especially of middle Tennessee. Every Hardshell ought to read this book. It will surely show him what was the doctrinal beliefs of the first Hardshells.
Who does the elder refer to when he speaks of his "ultraist" brethren? It was those who denied that the Great Commission was still in operation, and who denied that the Gospel is to be preached to dead sinners, and who denied that the Gospel was a means in the eternal salvation of sinners. By these standards, today's Hardshells are "ultraists" and are not in agreement with Elder Watson, whose views were the standard view of the first generation of Hardshells. Elder Watson wrote frequently in the "Signs of the Times," the "Christian Doctrinal Advocate and Spiritual Monitor," the "Primitive Baptist," and even was a co-editor of the "Old Baptist Banner," all periodicals of the 1830s. He was in fellowship with the first great leaders among the "Old School" Baptist, and was a close friend to such men as Elder Grigg Thompson, Elder John Clark, Elder James Osbourn, and other such notables.
It is interesting how the "ultraists" not only rejected the idea that the Gospel was to be preached to the spiritually dead, but even rejoiced in the idea. Elder Watson rightly saw this as a disgusting thing. It can be truly said that the day that the Hardshells took on this idea is the day that "Ichabod" was written over them.
Also, Watson considers such errors to be "heretical." He also says that such heresies had caused much "mischief" among the Old Schoolers. If he were alive today he would no doubt stand amazed at how much more serious was this mischief. Later in his book, on page 517, he wrote:
"Our not exhorting sinners to repent and believe, is a gross deviation from the gospel rule, and a palpable perversion of the great commission under which we preach."
Notice Watson's further description of the heresy that the "ultraist" had begun to believe and preach. He says their heresy is a "gross deviation from the gospel rule" and a "palpable perversion of the great commission." Would that today's Hardshells would repent of their error and listen to Elder Watson, who wrote this for their benefit.
Watson went on to say:
"Let us pursue the revealed method of God, and not the assumed one which we now follow. If ultraist, in their blindness, call us Arminian, let us bear it for the truth's sake. We had better suffer ourselves than deviate from our commission." (page 517-18)
Notice how Watson not only identifies the ultraist Hardshells as heretics, but says that they are blind. They are the ones who call those who believe in means "Arminian," which is a falsehood.
He also wrote:
"The violation of our commission has engendered a spirit of coldness and indifference about those yet unbrought; by some they are not cared for, prayed for, nor preached unto; this spirit in like manner extends to the "babes" in Christ, the sheep, and the sheep only, are fed." (page 521)
Watson says that the ultraist Hardshells had violated the commission, which is no minor transgression. He says their anti means doctrine had created a spirit in them that lacked any concern for the lost. He no doubt would agree that such a spirit and heresy has turned them into a cult, were he here today.
Elder Watson continued (pages 327-28):
"That the commission extends to such, is apparent from the fact that some believe, and some do not. Those who believe were unbelievers before, and the unbelieving of others can only be predicated of their hearing. What said the prophet? "O ye dry bones, hear ye the word of the Lord." I would just state here, at once, that I have no idea that sinners, dead in trespasses and sins, will ever believe through the mere preaching of the Gospel, or through the exhortations of the Lord's ministers, any more than that the dry bones would have lived through the prophesying of the prophet, apart from what the Lord did for them. But that fact does not nullify the commission to preach to them, but on the contrary, greatly strengthens it. The divine assurance that God's word will prosper in the thing whereunto He hath sent it, affords great encouragement to preach to sinners."
The force of Watson's logic on the commission is based upon the assumption that those who are "unbelievers," who are not believers in the Gospel, are "dead in trespasses and sins." He says that the command to preach the Gospel even to unbelievers is proof that it is to be preached to those who are spiritually dead. But, this shows that Watson believed that the terms "unbeliever" and "dead" are connected. If one is an unbeliever, then he is dead. If one is dead, then he is an unbeliever. Such logic, however, would never be conceded to by today's ultraist Hardshells who believe that there are many who are unbelievers but who are spiritually alive.
In proving that the Gospel is to be preached to the spiritually dead, and that it is a means in the hand of God in raising the dead, Watson goes to the story of Ezekiel's prophesying to the dry dead bones. It was this story that overthrew all my arguments against means, when I was a Hardshell believer in the Spirit alone view. All the arguments that Hardshells have ever made against the means view can be overcome by a simple look at the story of Ezekiel and the raising of the dead. Perhaps this is why the Hardshells of today do not want to debate, for in debate they would have to deal with how Ezekiel's raising of the dead destroys all their logical arguments.
Elder Watson continued:
"The Antinomian will not regard any thing in the light of means, and in his doctrine will not allow even the Lord to employ them, says that the Lord is not dependent on means, and can do all His work without them. Now, the truth is, had it been the will or the way of the Lord, He could have breathed upon the dry bones as well without the prophesying of the prophet as with it, and could have given repentance to John's converts, or to Paul's, without their preaching; but their preaching to such, even to those dead in trespasses and sins, had been included in the divine plan, and it needs must be done, let it be termed means, the will or way of the Lord, as you please." (pages 327-28)
Watson correctly identifies the anti means ultraist Hardshells as being "Antinomian."
Watson's book is filled with such refutation of the anti means doctrine that later, after his death, took over the "Primitive" or "Old School" Baptist denomination. It would be good if all Hardshells today would read his book and consider what he says.
Saturday, October 12, 2013
Another Wants Out of the Cult
A few days ago I received an e-mail from a Hardshell preacher who wanted to talk to me about his getting out of the Hardshell cult. So, I sent him my telephone number and he called me and we talked for a couple hours. He not only has come to see the heresies of the Hardshells, and their schismatic spirit, but also their cult status.
This elder is a very well educated man with lots of religious experience and education obtained before he joined the Hardshells. He stated that our writings here on the Old Baptist blog have been of much help to him and we were glad to hear it. I invited him to come and join with Elder Fralick and me and write here. He said that he was afraid that he was at present too angry at the Hardshells to write. I told him that I understood, but that since he also expressed much love for many of the Hardshells, that he would hopefully in time come to see how he might be of help to others like himself, and write for their benefit. It is my hope that others will also come to see the errors of the Hardshells and come out of the cult. I get e-mails periodically from ordinary lay persons who have been helped by our writings and who have been saved from the cult.
What should someone in the Hardshell cult do when they discover that they are in a cult? When they discover that the Hardshells believe and practice serious doctrinal errors? Especially, what should those who are preachers do?
For those who remain convinced of the doctrines of grace, and of the basic tenets of Calvinism, there are really only two choices. First, they can separate from their church with those who agree with them and begin a new church after the order of the genuine Old Baptist faith. This is what Elder Fralick did. Second, they can find another Baptist church in their area that holds to the doctrines of grace. Many Baptist churches called "sovereign grace Baptists" or "particular Baptists" hold to the 1689 London Confession of faith. The Internet makes finding such churches much easier. Further, there are some good moderate Calvinistic churches and there is no reason why one cannot find a home with them. There are even "founders friendly" churches among the Southern Baptists who still hold to the doctrines of grace.
I counseled this elder on how to grow a church if he decides to do so. He certainly must become evangelistic, something that the Hardshells did not teach him to do. He must have a love for souls and a desire to see people converted. If this means knocking on doors in the community, or standing on the street corner preaching or handing out tracts, it must be done. To grow a church requires labor. It is no easy job. But, where the heart is right, and fully engaged, the work will be blessed by the Lord. Many large churches began with a home Bible study or weekly prayer meeting.
In starting a new church, I certainly would not call it a "Primitive Baptist" church, for I would not want people to get the wrong impression. Just simply "Baptist" is sufficient, although "Old Baptist Church" is also worthy of consideration.
This preacher and I both agreed that the Hardshells are generally very ignorant of the Scriptures. I attribute this to their lack of a teaching ministry, to their not having Bible classes and Sunday Schools. I told this preacher that most of the elders in the Hardshell church are also grossly ignorant, especially in the rules of Bible interpretation. People are hungry for the word of God and for a church to grow there has to be a serious teaching ministry. Music is important, yes, but it is only secondarily so.
In closing let me say that I have withheld this preacher's name. He can make his own announcement about his leaving the Hardshells. I pray the Lord will be with him and his family as he seeks the guidance of the Lord.
This elder is a very well educated man with lots of religious experience and education obtained before he joined the Hardshells. He stated that our writings here on the Old Baptist blog have been of much help to him and we were glad to hear it. I invited him to come and join with Elder Fralick and me and write here. He said that he was afraid that he was at present too angry at the Hardshells to write. I told him that I understood, but that since he also expressed much love for many of the Hardshells, that he would hopefully in time come to see how he might be of help to others like himself, and write for their benefit. It is my hope that others will also come to see the errors of the Hardshells and come out of the cult. I get e-mails periodically from ordinary lay persons who have been helped by our writings and who have been saved from the cult.
What should someone in the Hardshell cult do when they discover that they are in a cult? When they discover that the Hardshells believe and practice serious doctrinal errors? Especially, what should those who are preachers do?
For those who remain convinced of the doctrines of grace, and of the basic tenets of Calvinism, there are really only two choices. First, they can separate from their church with those who agree with them and begin a new church after the order of the genuine Old Baptist faith. This is what Elder Fralick did. Second, they can find another Baptist church in their area that holds to the doctrines of grace. Many Baptist churches called "sovereign grace Baptists" or "particular Baptists" hold to the 1689 London Confession of faith. The Internet makes finding such churches much easier. Further, there are some good moderate Calvinistic churches and there is no reason why one cannot find a home with them. There are even "founders friendly" churches among the Southern Baptists who still hold to the doctrines of grace.
I counseled this elder on how to grow a church if he decides to do so. He certainly must become evangelistic, something that the Hardshells did not teach him to do. He must have a love for souls and a desire to see people converted. If this means knocking on doors in the community, or standing on the street corner preaching or handing out tracts, it must be done. To grow a church requires labor. It is no easy job. But, where the heart is right, and fully engaged, the work will be blessed by the Lord. Many large churches began with a home Bible study or weekly prayer meeting.
In starting a new church, I certainly would not call it a "Primitive Baptist" church, for I would not want people to get the wrong impression. Just simply "Baptist" is sufficient, although "Old Baptist Church" is also worthy of consideration.
This preacher and I both agreed that the Hardshells are generally very ignorant of the Scriptures. I attribute this to their lack of a teaching ministry, to their not having Bible classes and Sunday Schools. I told this preacher that most of the elders in the Hardshell church are also grossly ignorant, especially in the rules of Bible interpretation. People are hungry for the word of God and for a church to grow there has to be a serious teaching ministry. Music is important, yes, but it is only secondarily so.
In closing let me say that I have withheld this preacher's name. He can make his own announcement about his leaving the Hardshells. I pray the Lord will be with him and his family as he seeks the guidance of the Lord.
Friday, October 11, 2013
Jesus was no Pelagian
A local Hardshell elder sends out a daily commentary on a verse of scripture to an emailing group of which I have remained a part ever since my departure from them. Today, his devotional was from Matthew 11:28 which reads:
“Come unto me, all ye that labour and are heavy laden, and I will give you rest.”
He comments as expected:
“This is not an invitation to those who have not been “born again” for the Lord also said, ‘No man can come to me, except the Father which hath sent me draw him’ (John 6:44).”
Now what is the reason why he objects to the commandment being directed toward the unregenerate? It is because he assumes that sinners must have the ability to come before they can be commanded to come. And not only does he assume it, but he thinks that Jesus held to the same premise. Our Lord would not tell those who could not come to Him that they should do so.
It has been repeatedly pointed out on this blog that commands do not imply ability. To have that as a premise when one confronts the invitations to sinners in scripture is to imbibe Pelagianism.
R.C. Sproul wrote:
“For Pelagius and his followers responsibility always implies ability. If man has the moral responsibility to obey the law of God, he must also have the moral ability to do it” (R.C. Sproul)
To say that Christ would not command the regenerate due to a lack of ability on their part is to charge him with Pelagian logic!
Sorry, but Jesus was no Pelagian!
Thursday, October 10, 2013
Hardshells & Mission Opposition XXIII
Chapter 166
In closing out this series on the Hardshells and their opposition to fulfilling the mission of the Great Commission and of the church, and of my analysis of the Black Rock Address, I would like to cite from an article titled "AN “OPEN-HEART” LETTER TO PRIMITIVE BAPTISTS...AND ALL OTHERS" by Charles Carrin (2012), an eighty plus year old Hardshell elder. Elder Carrin wrote (see here):
"I had moved to Atlanta the year before, 1949, having been ordained in Miami, and was pastor at the Memorial P.B. Church just a mile from the Atlanta Church were Brother Thomas spoke. Half a mile from my church was the East Atlanta P.B. Church and a mile beyond that was Bethany Church. There were probably 25 Primitive Baptist Churches in the area now occupied by metropolitan Atlanta. Many had fine brick buildings and historic cemeteries. Some 500 other P.B. congregations were scattered across Georgia. But the outlook was frightening. The churches were divided into a myriad of warring groups that forbade fellowship with each other. Each of the three congregations nearest my church represented a different faction. Where Jesus had called His disciples “together”, Luke 9:1, Primitive Baptists had defiantly torn them apart."
What Elder Carrin bears witness to is nothing new. It is not simply a characteristic of the mid twentieth century, but of the entire history of the Hardshell denomination. They are schismatics, backbiters, and heretical.
Elder Carrin wrote:
"The rejection I experienced had a positive effect. It motivated me even more to discover why Primitive Baptists treated each other like enemies. Little Flock Church in Miami where I grew up and had loved me as a child now held my ministry in contempt–even though we were agreed theologically. It, like most others, was locked into the mind-set of 18th century pioneer-tradition. Old customs held equal authority with Scripture. Though my Atlanta congregation was growing I still knew that “death was in the pot” and eventually awaited all of us. II Kings 4:38-40. Something was stalking the denomination that we did not know how to stop."
Others have had a similar experience in the Hardshell church and such experiences have had the positive effect of waking up the person to see the perils of being in the Hardshell cult. I had such an experience. Elder Fralick who is co-editor of our "Old Baptist" blog also had a bad experience with the Hardshells that the Lord turned into a blessing, using it to pull us away from a cult. The amount of divisions and schisms in the Hardshell denomination shows how schismatic they are as a people. There is very little longsuffering and forbearance among the Hardshells, who are quick to cast off all who do not conform to what tradition and local Hardshell popes decree.
Elder Carrin wrote:
"In 1953, I could endure the pain no longer and asked the Primitive Western Union–of which my congregation was a member–to authorize me to write a letter to all Primitive Baptist Churches in the United States. The purpose was an appeal that we pray for each others restoration to the unity and power of former years. With the Session’s approval I then hand-addressed letters to more than 3,000 Primitive Baptist Churches in the U.S. I remember the number very well. Every state was represented. After mailing them I waited fearfully. When responses began arriving they were not only discouraging but in some cases hostile. I was rebuked angrily for thinking that churches “needed the petition of designing men for their health and well-being”. In some cases, I was ordered to remove church names from the list. My weeping intensified."
Many other Hardshells, over the past 180 years, having a burden to see the Hardshells repent of their errors and anti spirit, sought to reform the denomination, but all met with failure. The Hardshell spirit was just too stubborn and obstinate.
Elder Carrin wrote:
"Today I doubt that 500 of those 3,000 churches are still alive–and all these are tragically small. They wield no power beyond their own membership. Unlike our ancestors who helped shape America, P.B. influence in public life today is non-existent. Because of that spiritual decline, I must share some observations I gained over the past 62 years of ministry. Part of this will be facts you may not want to hear. Even so, the motive behind my letter is love for you and the churches we have mutually served. Regardless of your faction, I ask you to hear me to the end. Like most of you, I came from a long Primitive Baptist background."
I believe that Elder Carrin was sincere, though the Hardshells will probably want to attack the motives of men like Carrin, as they have all who write against their errors. Our goal is to save a few Hardshells. We are under no delusions that there will be any great numbers of them who will repent and turn back to the Old Baptist faith of their fathers.
Elder Carrin wrote:
"I waited a long time for God's answer to my question about the decline, but when the first part came–as if by thunder–it was in our history–. You probably know that in 1832 at Black Rock Church in Baltimore County, Maryland, a large number of Baptist Pastors and laymen met to protest changes that were appearing in the churches. Specifically, they opposed six new practices: Tract Societies, Sunday Schools, Bible Societies, Missions, Theological Schools, and Protracted Meetings. Other efforts that would have promoted church unity were also opposed. –Their concerns were not about doctrinal issues but practical–."
When Elder Carrin speaks of the problem with the Hardshell church, he attributes it to their history, a point I have made throughout this book. Most Hardshells have been told lies about their history. They do not know their real history. The truth is, they do not believe what their founding fathers believed and if they were alive today, they would not be accepted by today's Hardshells. There has truly been a coverup of the history of the Hardshells, particularly up until the 1860s. The authors that Hardshells today cite as expressive of the view of their forefathers are second and third generation Hardshells. They do not keep in print anything written in the time period before the 1860s because they cannot find their views being advocated prior to that time. Nearly all Hardshells today think that the founding fathers of Hardshellism all believed that the Gospel was no means in accomplishing the eternal salvation of the elect, and that conversion was not necessary to be eternally saved, but if they would read what the first Hardshells wrote, they will see that this is false.
Elder Carrin wrote:
"My personal view of Black Rock or these six topics is of no value. –The only thing of importance is what history has confirmed:– A century and a half after the Black Rock meeting thousands of its participating churches were dead. Disastrous fighting and declarations of non-fellowship broke out and infected every congregation that joined the movement. Even peace-loving churches who later took part were affected by it. These churches were not killed by Sunday Schools, Missions, Tract Societies, etc. Not at all. On those issues the churches were strongly agreed. The villain was something totally different."
Jesus said that one can identify the kind of tree by the fruit it bears. By this standard we judge that the fruit of the Black Rock Address was destruction to many churches. The Hardshells must face the music about these facts of their history. They will continue to dwindle and die because they have departed from the Scriptures and the Old Baptist faith. Today their church members know very little of the Bible, and their being against teaching the Bible to their members in classes has contributed to this. Likewise, their ministers are generally ignorant of systematic theology and the rudimental principles of biblical hermeneutics, all of which could have been corrected had they been for training of ministers.
Elder Carrin wrote:
"My conviction is this: If such dangerous, divisive spirits could infect the disciples in Jesus’ day they are certainly more capable of doing so now–and I am convinced it was this kind of villain that secretly embedded itself in the 1832 meeting. Why do I say that? Look at the results! Thousands of churches have been destroyed. That was not the work of the Holy Spirit! Even churches that temporarily escaped later became victimized by it."
All that Elder Carrin is doing is judging by looking at the fruit of the Hardshell denunciations in the Black Rock Address.
Elder Carrin wrote:
"Listen carefully to these words: Churches either bear good fruit or God removes them from His garden. There is no exception. I looked for Primitive Baptist fruit. There was none. Evangelism was dead. Charity was non-existent. The churches existed solely for themselves; no one else. All fruit-bearing practices–by default–died at Black Rock. As a result, hundreds of fruitless congregations had fallen victim to God's axe. This shocked me: God Himself had been the executioner. He was the one who cut down barren ministries and cast them away."
Elder Carrin is accurate in his analysis of what has befallen the Hardshell churches. His statement that "evangelism is dead" is correct, and where evangelism is dead in churches, so will the churches be dead. Elder Watson spoke of this in his book "The Old Baptist Test" as I have already observed. He decried the Hardshell "ultraist" giving up the practice of exhorting sinners and calling those who do practice it "Arminians." If the Hardshell church is ever to be saved from death, it will have to once again begin the practice of exhorting all, both saints and sinners, about their duty and about what they must do to be saved. Elder Carrin lays the cause of the Hardshell rot at the Black Rock Address and this is true, but it is also true that it springs from their Hyper Calvinism.
Elder Carrin wrote:
"Primitive Baptists emphatically refused foreign missions and all other fruit-bearing action. We happily preached "grace" as a doctrine but rejected it as a vital practice in the life of the church."
Again, all this is very true. But, I would add that the chief blame lies in the fact that the Hardshells would later alter their doctrine on regeneration by means of Gospel preaching, and the necessity of evangelical faith and repentance for salvation, and on perseverance. It was their antinomian spirit that brought death, the idea that salvation was solely God's responsibility and that those saved had no responsibility in the matter.
Elder Carrin wrote:
"P.B. claims to being the “original church” are an insult to Jesus who "loved the church and gave Himself for it," Ephesians 5:25, but to the Holy Spirit who empowered it at Pentecost. Acts 2 .,,Where there is no power, the Holy Spirit has not come. In spite of that fact, dying P.B. churches and powerless ministries arrogantly claim to have the only valid baptism, the only valid communion, the only valid gospel...After 2,000 years of work on the earth if the dysfunctional P.B. Church is the only church the Holy Spirit has been able to produce He is a total, utter, failure. Read that statement again. It is true. As a long-term P.B. Elder I am willing to say it. Millions of believers around the world are legitimately receiving both baptism and communion in which Primitive Baptist have no part. In spite of their efforts to make changes, my own progressive P.B's. are in as tragic decline as the original old-line. Why? They are still trying to evangelize the doctrines of election and predestination instead of evangelizing Christ. Acts 26:18. They refuse to deal with their theological-bias and admit their rejection of authentic Scriptural truths."
These statements by Elder Carrin are spot on and need little comment. They reflect the same judgment that I have consistently made throughout this book. Today's Hardshells are like a person dying with cancer but who refuses to believe it. They are living in denial.
Elder Carrin wrote:
"But, I need to confess my own sin and failure as a P.B. Pastor. For 30+ years on the radio and in my pulpit, I too desperately tried to evangelize the doctrines of election and predestination. I failed. I tried to convert people to our church instead of converting them to Christ. I failed again. I tried to convince people of the validity of our baptism above all others. That also failed. I re-baptized all who came. I denied Communion to those who had no P.B. baptism. Worse still, I was ignorant of Jesus’ teaching about the Kingdom of God."
What Elder Carrin is really acknowledging is the fact that the Hardshells are a cult and that their Landmark views are part of the problem. Further, Elder Carrin is simply stating what Elder Watson had warned about in 1866. The Hardshells will never save themselves from death until they return to the Old Baptist faith.
Elder Carrin wrote:
"A Primitive Baptist-gospel is pointless and powerless. It is self-centered and destructive. If the gospel we preach is not impacting the world around it we have the wrong gospel. I don't care how expert we may be in Bible doctrine, if the Holy Spirit is not using our message to bring others to Christ and submission to the Kingdom our preaching is a failure. Where is the grief-stricken conscience that drives P.B. pastors to their knees, asking “Am I to blame for the death of my church? What is wrong with my preaching?! Why am I not getting New Testament results?” If we genuinely ask God He will tell us."
Would to God that this message by Elder Carrin were taken to heart by the Hardshells. He writes out of grief and love for the cause. All honest Hardshells who read such words know in their hearts that what he says is right. The Hardshells think that evangelism is simply proselyting people to Hardshellism. Recall that Elder Leland had a burden to see sinners saved, weeping over the fact, and yet Hardshells have the audacity to claim that they are in league with Leland.
Elder Carrin wrote:
"I will go further in acknowledging my own sin. For 30 years of ministry there were certain New Testament scriptures which I was unable to preach. Why? I felt honor-bound to interpret every Bible verse through our Articles of Faith. If scriptures did not agree with the Articles I thought I was confused about the Scripture. The Articles were right. If I had preached any Scripture contrary to the Articles I would have been excommunicated. I am convinced many other godly pastors are submitting to the same tragic error--and getting the same zero-results in their ministry. Today I realize that the enormity of Scripture can never be reduced to a few humanly-composed statements of faith. But, you don't have to believe me. Look at facts! Look at history! Look at statistics! Look at what the Holy Spirit is now doing in China, Africa, South America, where millions are coming to Christ and the church is exploding. In the years of my own ministry believers in China have grown from 50,000 to more than 100,000,000. And that occurred under vicious Communist persecution. Are these Christians real? Yes! They are true lovers of Jesus."
These are the same things I have been saying throughout this book.
Elder Carrin wrote:
"Am I concerned? Of course I am. Angered? Yes! I was concerned 60 years ago when I heard Brother Thomas’ preach! I wept. I mourned about it. That night I went home groaning over the danger we were in. What we were forewarned that evening has fully come to pass. Vainly, I pleaded with the churches 60 years ago. And I am doing so again. Jesus has not changed His mind since He said, “Every branch in Me that does not bear fruit He takes away”. Did you hear that? If your ministry and your P.B. church are not bearing fruit for the Kingdom of God expect to be cut off!"
Elder Carrin speaks of how he tried to bring the Hardshells to their senses, how he tried to call them to repent and reform, and how his efforts failed. He is not the first to try to save the Hardshells for many throughout their history tried it and failed, for the most part.
Elder Carrin wrote:
"Primitive Baptists, hear me! Preachers had better come to terms with God. He is not going to adjust His word to your religious absurdity. Don't fight against Him. Acts 5:39. The New Testament is not a book–it is an unbreakable Covenant! You have dared to use your religious scissors to cut out parts that did not fit your doctrine. Stop it! No part of God’s Word is expendable."
Elder Carrin is again correct in his affirmation about how the Hardshells interpret Scripture. On this I hope to speak about in upcoming chapters. Though they boast of how they are the only ones who rightly divide the word of truth, it is really just the opposite. They are guilty of eisegesis and know little about exegesis. Their preachers would have been well served to have attended seminary and learned about hermeneutics.
Elder Carrin wrote:
"Little Flock Church where I grew up is dead. The once-beautiful and crowded Miami Church that baptized and ordained me is dead. My first church in Atlanta is dead. Utoy is dead. The church served by Elder Gilbert Beebe, Moderator of the Black Rock Conference, is dead. Thousands of great churches are dead. Others have a name that they are alive but in reality are dead. Revelation 3:1. Jesus said, “The words that I speak to you they are spirit and they are life.” John 6:63. It is impossible to speak Jesus’ words through the gospel and death to prevail. Genuine, authentic gospel imparts life! It is “spirit”! These churches died because they did not have a full New Testament gospel. They had a Primitive Baptist substitute. The substitute killed them. That terrifies me. It ought to terrify you. Churches do not die of old age; they have to be killed. What kills them? Preachers with a synthetic gospel!"
Hyper Calvinism killed the Hardshells! Failure to preach to sinners has killed them. Opposing efforts to fulfill the Great Commission has killed them.
Elder Carrin wrote:
"I am fully convinced of this: God saw the fruitlessness, religious legalism, and fighting, in P.B. churches, and removed the Candlestick. It is gone. Gone forever! The Candlestick is not coming back. Hear me: Nothing will ever restore it. The denomination cannot be revived. Stop trying. It is finished. Bury the dead past and get on with reality! The “tree” has been cut down." "The crown is fallen from our head: woe unto us that we have sinned!” Lamentations 5:16. Do I believe this? Yes! Absolutely! Nor will I be quiet about it. The Holy Spirit will never be tied to a dead tree stump. Don’t try to keep Him there. Brother Thomas’ 1950 warning was prophetic. Acts 2:17. Whether you like my saying it or not is not my concern. My only desire is to see you rescue whatever time remains and move on with an authentic New Testament ministry. This is not 1832. It is 2012! God expects us to act accordingly. We are in the end-times of human history. Wake up! We were not sent to embalm the dead but to raise the dead."
I agree that the Hardshells, as a denomination, cannot be saved. But, it is possible to save some of them. It is also possible that those Hardshells today who are seeing their errors, such as those in the "liberal movement," may be successful in at least setting up a counter set of "Primitive Baptist" churches. Let us hope so.
In closing out this series on the Hardshells and their opposition to fulfilling the mission of the Great Commission and of the church, and of my analysis of the Black Rock Address, I would like to cite from an article titled "AN “OPEN-HEART” LETTER TO PRIMITIVE BAPTISTS...AND ALL OTHERS" by Charles Carrin (2012), an eighty plus year old Hardshell elder. Elder Carrin wrote (see here):
"I had moved to Atlanta the year before, 1949, having been ordained in Miami, and was pastor at the Memorial P.B. Church just a mile from the Atlanta Church were Brother Thomas spoke. Half a mile from my church was the East Atlanta P.B. Church and a mile beyond that was Bethany Church. There were probably 25 Primitive Baptist Churches in the area now occupied by metropolitan Atlanta. Many had fine brick buildings and historic cemeteries. Some 500 other P.B. congregations were scattered across Georgia. But the outlook was frightening. The churches were divided into a myriad of warring groups that forbade fellowship with each other. Each of the three congregations nearest my church represented a different faction. Where Jesus had called His disciples “together”, Luke 9:1, Primitive Baptists had defiantly torn them apart."
What Elder Carrin bears witness to is nothing new. It is not simply a characteristic of the mid twentieth century, but of the entire history of the Hardshell denomination. They are schismatics, backbiters, and heretical.
Elder Carrin wrote:
"The rejection I experienced had a positive effect. It motivated me even more to discover why Primitive Baptists treated each other like enemies. Little Flock Church in Miami where I grew up and had loved me as a child now held my ministry in contempt–even though we were agreed theologically. It, like most others, was locked into the mind-set of 18th century pioneer-tradition. Old customs held equal authority with Scripture. Though my Atlanta congregation was growing I still knew that “death was in the pot” and eventually awaited all of us. II Kings 4:38-40. Something was stalking the denomination that we did not know how to stop."
Others have had a similar experience in the Hardshell church and such experiences have had the positive effect of waking up the person to see the perils of being in the Hardshell cult. I had such an experience. Elder Fralick who is co-editor of our "Old Baptist" blog also had a bad experience with the Hardshells that the Lord turned into a blessing, using it to pull us away from a cult. The amount of divisions and schisms in the Hardshell denomination shows how schismatic they are as a people. There is very little longsuffering and forbearance among the Hardshells, who are quick to cast off all who do not conform to what tradition and local Hardshell popes decree.
Elder Carrin wrote:
"In 1953, I could endure the pain no longer and asked the Primitive Western Union–of which my congregation was a member–to authorize me to write a letter to all Primitive Baptist Churches in the United States. The purpose was an appeal that we pray for each others restoration to the unity and power of former years. With the Session’s approval I then hand-addressed letters to more than 3,000 Primitive Baptist Churches in the U.S. I remember the number very well. Every state was represented. After mailing them I waited fearfully. When responses began arriving they were not only discouraging but in some cases hostile. I was rebuked angrily for thinking that churches “needed the petition of designing men for their health and well-being”. In some cases, I was ordered to remove church names from the list. My weeping intensified."
Many other Hardshells, over the past 180 years, having a burden to see the Hardshells repent of their errors and anti spirit, sought to reform the denomination, but all met with failure. The Hardshell spirit was just too stubborn and obstinate.
Elder Carrin wrote:
"Today I doubt that 500 of those 3,000 churches are still alive–and all these are tragically small. They wield no power beyond their own membership. Unlike our ancestors who helped shape America, P.B. influence in public life today is non-existent. Because of that spiritual decline, I must share some observations I gained over the past 62 years of ministry. Part of this will be facts you may not want to hear. Even so, the motive behind my letter is love for you and the churches we have mutually served. Regardless of your faction, I ask you to hear me to the end. Like most of you, I came from a long Primitive Baptist background."
I believe that Elder Carrin was sincere, though the Hardshells will probably want to attack the motives of men like Carrin, as they have all who write against their errors. Our goal is to save a few Hardshells. We are under no delusions that there will be any great numbers of them who will repent and turn back to the Old Baptist faith of their fathers.
Elder Carrin wrote:
"I waited a long time for God's answer to my question about the decline, but when the first part came–as if by thunder–it was in our history–. You probably know that in 1832 at Black Rock Church in Baltimore County, Maryland, a large number of Baptist Pastors and laymen met to protest changes that were appearing in the churches. Specifically, they opposed six new practices: Tract Societies, Sunday Schools, Bible Societies, Missions, Theological Schools, and Protracted Meetings. Other efforts that would have promoted church unity were also opposed. –Their concerns were not about doctrinal issues but practical–."
When Elder Carrin speaks of the problem with the Hardshell church, he attributes it to their history, a point I have made throughout this book. Most Hardshells have been told lies about their history. They do not know their real history. The truth is, they do not believe what their founding fathers believed and if they were alive today, they would not be accepted by today's Hardshells. There has truly been a coverup of the history of the Hardshells, particularly up until the 1860s. The authors that Hardshells today cite as expressive of the view of their forefathers are second and third generation Hardshells. They do not keep in print anything written in the time period before the 1860s because they cannot find their views being advocated prior to that time. Nearly all Hardshells today think that the founding fathers of Hardshellism all believed that the Gospel was no means in accomplishing the eternal salvation of the elect, and that conversion was not necessary to be eternally saved, but if they would read what the first Hardshells wrote, they will see that this is false.
Elder Carrin wrote:
"My personal view of Black Rock or these six topics is of no value. –The only thing of importance is what history has confirmed:– A century and a half after the Black Rock meeting thousands of its participating churches were dead. Disastrous fighting and declarations of non-fellowship broke out and infected every congregation that joined the movement. Even peace-loving churches who later took part were affected by it. These churches were not killed by Sunday Schools, Missions, Tract Societies, etc. Not at all. On those issues the churches were strongly agreed. The villain was something totally different."
Jesus said that one can identify the kind of tree by the fruit it bears. By this standard we judge that the fruit of the Black Rock Address was destruction to many churches. The Hardshells must face the music about these facts of their history. They will continue to dwindle and die because they have departed from the Scriptures and the Old Baptist faith. Today their church members know very little of the Bible, and their being against teaching the Bible to their members in classes has contributed to this. Likewise, their ministers are generally ignorant of systematic theology and the rudimental principles of biblical hermeneutics, all of which could have been corrected had they been for training of ministers.
Elder Carrin wrote:
"My conviction is this: If such dangerous, divisive spirits could infect the disciples in Jesus’ day they are certainly more capable of doing so now–and I am convinced it was this kind of villain that secretly embedded itself in the 1832 meeting. Why do I say that? Look at the results! Thousands of churches have been destroyed. That was not the work of the Holy Spirit! Even churches that temporarily escaped later became victimized by it."
All that Elder Carrin is doing is judging by looking at the fruit of the Hardshell denunciations in the Black Rock Address.
Elder Carrin wrote:
"Listen carefully to these words: Churches either bear good fruit or God removes them from His garden. There is no exception. I looked for Primitive Baptist fruit. There was none. Evangelism was dead. Charity was non-existent. The churches existed solely for themselves; no one else. All fruit-bearing practices–by default–died at Black Rock. As a result, hundreds of fruitless congregations had fallen victim to God's axe. This shocked me: God Himself had been the executioner. He was the one who cut down barren ministries and cast them away."
Elder Carrin is accurate in his analysis of what has befallen the Hardshell churches. His statement that "evangelism is dead" is correct, and where evangelism is dead in churches, so will the churches be dead. Elder Watson spoke of this in his book "The Old Baptist Test" as I have already observed. He decried the Hardshell "ultraist" giving up the practice of exhorting sinners and calling those who do practice it "Arminians." If the Hardshell church is ever to be saved from death, it will have to once again begin the practice of exhorting all, both saints and sinners, about their duty and about what they must do to be saved. Elder Carrin lays the cause of the Hardshell rot at the Black Rock Address and this is true, but it is also true that it springs from their Hyper Calvinism.
Elder Carrin wrote:
"Primitive Baptists emphatically refused foreign missions and all other fruit-bearing action. We happily preached "grace" as a doctrine but rejected it as a vital practice in the life of the church."
Again, all this is very true. But, I would add that the chief blame lies in the fact that the Hardshells would later alter their doctrine on regeneration by means of Gospel preaching, and the necessity of evangelical faith and repentance for salvation, and on perseverance. It was their antinomian spirit that brought death, the idea that salvation was solely God's responsibility and that those saved had no responsibility in the matter.
Elder Carrin wrote:
"P.B. claims to being the “original church” are an insult to Jesus who "loved the church and gave Himself for it," Ephesians 5:25, but to the Holy Spirit who empowered it at Pentecost. Acts 2 .,,Where there is no power, the Holy Spirit has not come. In spite of that fact, dying P.B. churches and powerless ministries arrogantly claim to have the only valid baptism, the only valid communion, the only valid gospel...After 2,000 years of work on the earth if the dysfunctional P.B. Church is the only church the Holy Spirit has been able to produce He is a total, utter, failure. Read that statement again. It is true. As a long-term P.B. Elder I am willing to say it. Millions of believers around the world are legitimately receiving both baptism and communion in which Primitive Baptist have no part. In spite of their efforts to make changes, my own progressive P.B's. are in as tragic decline as the original old-line. Why? They are still trying to evangelize the doctrines of election and predestination instead of evangelizing Christ. Acts 26:18. They refuse to deal with their theological-bias and admit their rejection of authentic Scriptural truths."
These statements by Elder Carrin are spot on and need little comment. They reflect the same judgment that I have consistently made throughout this book. Today's Hardshells are like a person dying with cancer but who refuses to believe it. They are living in denial.
Elder Carrin wrote:
"But, I need to confess my own sin and failure as a P.B. Pastor. For 30+ years on the radio and in my pulpit, I too desperately tried to evangelize the doctrines of election and predestination. I failed. I tried to convert people to our church instead of converting them to Christ. I failed again. I tried to convince people of the validity of our baptism above all others. That also failed. I re-baptized all who came. I denied Communion to those who had no P.B. baptism. Worse still, I was ignorant of Jesus’ teaching about the Kingdom of God."
What Elder Carrin is really acknowledging is the fact that the Hardshells are a cult and that their Landmark views are part of the problem. Further, Elder Carrin is simply stating what Elder Watson had warned about in 1866. The Hardshells will never save themselves from death until they return to the Old Baptist faith.
Elder Carrin wrote:
"A Primitive Baptist-gospel is pointless and powerless. It is self-centered and destructive. If the gospel we preach is not impacting the world around it we have the wrong gospel. I don't care how expert we may be in Bible doctrine, if the Holy Spirit is not using our message to bring others to Christ and submission to the Kingdom our preaching is a failure. Where is the grief-stricken conscience that drives P.B. pastors to their knees, asking “Am I to blame for the death of my church? What is wrong with my preaching?! Why am I not getting New Testament results?” If we genuinely ask God He will tell us."
Would to God that this message by Elder Carrin were taken to heart by the Hardshells. He writes out of grief and love for the cause. All honest Hardshells who read such words know in their hearts that what he says is right. The Hardshells think that evangelism is simply proselyting people to Hardshellism. Recall that Elder Leland had a burden to see sinners saved, weeping over the fact, and yet Hardshells have the audacity to claim that they are in league with Leland.
Elder Carrin wrote:
"I will go further in acknowledging my own sin. For 30 years of ministry there were certain New Testament scriptures which I was unable to preach. Why? I felt honor-bound to interpret every Bible verse through our Articles of Faith. If scriptures did not agree with the Articles I thought I was confused about the Scripture. The Articles were right. If I had preached any Scripture contrary to the Articles I would have been excommunicated. I am convinced many other godly pastors are submitting to the same tragic error--and getting the same zero-results in their ministry. Today I realize that the enormity of Scripture can never be reduced to a few humanly-composed statements of faith. But, you don't have to believe me. Look at facts! Look at history! Look at statistics! Look at what the Holy Spirit is now doing in China, Africa, South America, where millions are coming to Christ and the church is exploding. In the years of my own ministry believers in China have grown from 50,000 to more than 100,000,000. And that occurred under vicious Communist persecution. Are these Christians real? Yes! They are true lovers of Jesus."
These are the same things I have been saying throughout this book.
Elder Carrin wrote:
"Am I concerned? Of course I am. Angered? Yes! I was concerned 60 years ago when I heard Brother Thomas’ preach! I wept. I mourned about it. That night I went home groaning over the danger we were in. What we were forewarned that evening has fully come to pass. Vainly, I pleaded with the churches 60 years ago. And I am doing so again. Jesus has not changed His mind since He said, “Every branch in Me that does not bear fruit He takes away”. Did you hear that? If your ministry and your P.B. church are not bearing fruit for the Kingdom of God expect to be cut off!"
Elder Carrin speaks of how he tried to bring the Hardshells to their senses, how he tried to call them to repent and reform, and how his efforts failed. He is not the first to try to save the Hardshells for many throughout their history tried it and failed, for the most part.
Elder Carrin wrote:
"Primitive Baptists, hear me! Preachers had better come to terms with God. He is not going to adjust His word to your religious absurdity. Don't fight against Him. Acts 5:39. The New Testament is not a book–it is an unbreakable Covenant! You have dared to use your religious scissors to cut out parts that did not fit your doctrine. Stop it! No part of God’s Word is expendable."
Elder Carrin is again correct in his affirmation about how the Hardshells interpret Scripture. On this I hope to speak about in upcoming chapters. Though they boast of how they are the only ones who rightly divide the word of truth, it is really just the opposite. They are guilty of eisegesis and know little about exegesis. Their preachers would have been well served to have attended seminary and learned about hermeneutics.
Elder Carrin wrote:
"Little Flock Church where I grew up is dead. The once-beautiful and crowded Miami Church that baptized and ordained me is dead. My first church in Atlanta is dead. Utoy is dead. The church served by Elder Gilbert Beebe, Moderator of the Black Rock Conference, is dead. Thousands of great churches are dead. Others have a name that they are alive but in reality are dead. Revelation 3:1. Jesus said, “The words that I speak to you they are spirit and they are life.” John 6:63. It is impossible to speak Jesus’ words through the gospel and death to prevail. Genuine, authentic gospel imparts life! It is “spirit”! These churches died because they did not have a full New Testament gospel. They had a Primitive Baptist substitute. The substitute killed them. That terrifies me. It ought to terrify you. Churches do not die of old age; they have to be killed. What kills them? Preachers with a synthetic gospel!"
Hyper Calvinism killed the Hardshells! Failure to preach to sinners has killed them. Opposing efforts to fulfill the Great Commission has killed them.
Elder Carrin wrote:
"I am fully convinced of this: God saw the fruitlessness, religious legalism, and fighting, in P.B. churches, and removed the Candlestick. It is gone. Gone forever! The Candlestick is not coming back. Hear me: Nothing will ever restore it. The denomination cannot be revived. Stop trying. It is finished. Bury the dead past and get on with reality! The “tree” has been cut down." "The crown is fallen from our head: woe unto us that we have sinned!” Lamentations 5:16. Do I believe this? Yes! Absolutely! Nor will I be quiet about it. The Holy Spirit will never be tied to a dead tree stump. Don’t try to keep Him there. Brother Thomas’ 1950 warning was prophetic. Acts 2:17. Whether you like my saying it or not is not my concern. My only desire is to see you rescue whatever time remains and move on with an authentic New Testament ministry. This is not 1832. It is 2012! God expects us to act accordingly. We are in the end-times of human history. Wake up! We were not sent to embalm the dead but to raise the dead."
I agree that the Hardshells, as a denomination, cannot be saved. But, it is possible to save some of them. It is also possible that those Hardshells today who are seeing their errors, such as those in the "liberal movement," may be successful in at least setting up a counter set of "Primitive Baptist" churches. Let us hope so.
Subscribe to:
Posts (Atom)