Ricky Harcrow on the Means of Salvation

I have been receiving the Banner of Love periodical for quite some time now.  Someone obviously paid for my subscription ever since I departed the Primitive Baptists, all in an obvious effort to save me from my new-found Calvinistic beliefs.  Yet if there’s one thing I’ve learned since I have been receiving it, it is this.  The periodical devotes much of its time to propagating the distinct views of Hardshellism.  In many of the issues can be found an article or some short excerpt supporting their anti-means doctrine.  It has gotten to the point that when I receive a new one I immediately start looking for the “Bash Calvinism” feature of the month.

On the front cover of the December 2014 issue is an article entitled “The means of salvation” by Elder Ricky Harcrow, in which he gives his views on what I claim is the chief error of Hardshellism.   I’ve been in the company of Elder Harcrow on a few occasions, and must say that I always enjoyed his preaching and found him to be a very intelligent individual.  Sadly though, in this article is given a typical apologetic against the gospel means doctrine, and I feel compelled to correct these falsehoods and misrepresentations.

Harcrow wrote:

“I have been asked to give my views on the ‘means’ doctrine that so pervades the religious systems of our land today."

Correct. The gospel means doctrine does pervade the “religious systems” but not just those of today.  It is seen all throughout history, in particular Baptist history, which should give the author and his denomination reason to question their claim of being Primitive on this issue, instead of just assuming it to be the case.  And it pervades it, not because it is wicked leaven as the author wants to suggest, but rather a fundamental truth of the gospel.  Most all orthodox Christians, whether they incline towards an Arminian or Calvinistic way of thinking, feel that it is their responsibility to tell men to repent and believe in Christ, and that God saves through such.  Can the overwhelming majority of Christians for centuries be wrong on the very basic concept of witnessing to the lost?  Instead, they are to give the cold shoulder to anyone in their sins and wait for them to get some sort of feeling.  Then, and only then, can they be told about Christ?

Harcrow wrote:

“I think we have time after time given our views and the views of our people on such but perhaps the inquirer has not read such from our pen or other writings.”

What the inquirer really needs to know is that the pen of Primitive Baptists is writing something differently now than it did once before.  Were he to read after the pen of men who lived in the 1800s he would see that they generally believed in gospel means, the predestination of all things, and that perseverance was an acceptable term describing the security of the saints.  It was only towards the end of this period that these truths were exchanged for the entirely new conditional time salvation paradigm.  From what Elder Harcrow states later in his article, it seems that he has some particular inquirer in mind.  If so, maybe this person will stumble across this blog and be able to see the true, authentic Old Baptist position upheld!  He could see the much broader "views of our people", and not just those cut from the 20th century Conditionalist cloth!  He would get to see the “other writings” of men such as John Leland, Clark, Watson, and many others!

Harcrow wrote:

“We preach that the work of Christ through his shed blood is the means or avenue by which all sinners are saved and fitted for that place called heaven.”

In this statement and the one which follows Elder Harcrow’s strategy is to narrow the subject to deal specifically with the matter of redemption by stating that the blood of Christ is the means by which sinners are saved.  This allows him to then falsely portray anyone who believes in gospel means as either not believing this or that they are undermining the blood of Christ by giving the Word an undue place in the saving of lost souls.  Can the author or any of his contemporaries cite the name of a single “gospel regenerationist” who does not also preach that the blood of Christ is a means by which sinners are saved?  I say “a means” as opposed to “the means”, for the author’s intent seems to be that of convincing his audience that the death and blood of Christ are the ONLY means of salvation.  This is true in one sense, and not true in another.

Hmm.  What if I were to say that the electing grace of God is the means by which sinners are saved?  Or that the Holy Spirit alone is the means by which sinners are regenerated?  Or that the “direct voice” of Jesus is the means by which dead sinners come to life?  My confused friends, do you not believe that these also can be called means of salvation? They aren’t objections or additions to the blood of Christ being THE MEANS of salvation, are they?  No, they’re not.  Why?  Because there are other doctrines which serve to make up the grand subject of salvation.  One cannot dismiss gospel means by confining the discussion to that of redemption, but we most look at other areas, mainly regeneration and sanctification, for those too are necessities in a sinner’s salvation. “The redemption wrought and procured by the blood of Christ is the procuring cause (emphasis mine – KF) of all this  (John Owen).”  It is the means which procures all other means (e.g. effectual calling, regeneration, justification, sanctification, faith, repentance, holiness) which are needed to make the people of God fit for heaven.

Harcrow wrote:

“Those who shall be saved were ordained to that great end by an act of God as the great architect of salvation.  Hebrews 9:15 says, ‘And for this cause He is the mediator of the New Testament, that by MEANS of death, for the redemption of the transgressions that were under the first testament, they which are CALLED might receive the promise of eternal inheritance.

Here we are told in no uncertain terms that by Means of DEATH…..they which are called (and no other) might receive the promise of eternal inheritance.”

What a weak argument this is.  For two reasons.  Simply emphasizing a text where the word ‘MEANS’ expressly occurs is no sufficient argument that this is the only place where the subject can be debated, any more than having to see the expression “Holy Trinity” in a text to argue for a Triune God.  If a bible text reveals that someone or something is to be the manner by which an end is realized, then that thing necessarily becomes the means by which it is brought to pass.  This is how we can say that Moses was the means by which Israel was delivered from Egypt, Joshua the means by which they conquered Canaan, the prophets the means by which the Word of God was conveyed to His people, the clay and spittle the means by which the blind man received sight, etc.  Moreover, the New Testament writers use specific prepositions that suggest the use of means: by, with, and through.  We are called by the gospel (2 Thes. 2:13), begotten with the word of truth (James 1:18), born again by the word of God (1 Peter 1:23) and so forth.  That which follows the preposition is the means by which the event transpires.

Secondly, it is a weak argument for it ignores the biblical texts where the means doctrine is to be found.  The Hardshell objection is specifically towards 1) gospel regeneration and 2) the certainty that the regenerate will be converted by the gospel.  But as mentioned above, Elder Harcrow cited Heb. 9:15, narrowing the issue to the means of redemption, which is only one chapter in the story of salvation. In order to refute the gospel means position, one must address those passages where the gospel appears to be the means of regeneration and the means of sanctification, additional steps in the order of salvation.  If the declaration that by means of death is sufficient to debunk the gospel means position, then why the need for the Hardshells to abuse and twist the language of such passages as Romans 1:16, James 1:18, 1 Peter 1:23 for the past century?  Would not simply saying that the death and blood of Christ is the means of redemption be enough to end the debate? I am quite sure the elder has his opinion on these passages, and I’m about 99% sure of what they would be.  The point, though, is that he doesn’t cite them in this article.  Consequently, the gospel means position is not really being addressed, much less refuted.

In addition, the author’s argument is partially contradictory for after intending to show that the debate can be settled by citing the death and blood of Christ as the means for redemption he proves that the discussion must move beyond this by stating sinners must be called!

“they which are called (and no other) might receive the promise of eternal inheritance”.  

Now here is where we can approach and discuss the matter of gospel means because he has introduced a subject around which the matter circulates. The elect must not only be redeemed, but called! And that call must take place in a certain way.  Whichever way it is becomes the means by which it occurs.  It is either by the Holy Spirit alone, the Word alone, or the Spirit and the Word.  What saith the scripture in answer to this question?  It says this:

“Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.” (Rom. 8:30)

And this:

“But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:

Whereunto he called you by our gospel (emphasis mine – KF), to the obtaining of the glory of our Lord Jesus Christ.” (2 Thes. 2:13-14)

Thus, we are called by God in conjunction with the gospel.

Harcrow wrote:

“Those who believe that God regenerates (St. Jn. 6:63), quickens (Eph. 2:21), and communicates (2^nd Tim. 1:9) eternal life through MEANS of the Holy Spirit, independent of the MEANS of men or of second causes, ask for no stronger testimony other than that found in the word of God.”

Well that's the question isn't it?  What is indeed "found in the word of God"?  As a former teacher within this order, I claim that the anti-means doctrine is not found in the word of God.  It is found rather in a set of preconceptions and premises which have been ingrained in the Hardshell mind.  This Primitive Baptist Grid is forcefully imposed upon the Bible each and every time a text emphasizing man's responsibility to his Maker is confronted.  The text is twisted and made to harmonize with the premise that has been judged in advance to be true.  We cite a couple of examples. 

1)     If a text mentions somebody “doing something” to be saved, then it can’t be eternal salvation.

      2)     If a gospel command is given, then the recipient must “already” be regenerated.

Eisegesis, not exegesis, is what is required to glean the anti-means theory from scripture. None of the passages cited by the author refute the gospel means position.  John 6:63 actually teaches the opposite.  Eph. 2:21 is not even dealing with regeneration. And 2^nd Tim. 1:9 simply says that God calls His people with an holy calling, but does not address the matter of how the call takes place. We have to turn to other places in scripture to find the answer.

Harcrow wrote:

“The gentleman who asks the questions to me says that our old fathers believed in ‘GOSPEL MEANS AFTER A FASHION’.  I concede I do not understand who he was speaking of and he does not say.”

I would like to know more about this gentleman who asks this question for he is absolutely correct!  Who is he and where is from?  Is he himself one among them who has come to see the truth of gospel means and the history of the denomination?  Or an outsider who simply knows Baptist history fairly well?  Our ‘old fathers’, whether it be referring to the Baptists prior to the 1832 split or the 19^th century Primitive Baptists themselves did most certainly believe in gospel means.  This fact raised by the gentleman utterly annihilates any claim to church succession by either the author or his order! The author concedes that he does not know of whom the gentleman is speaking.  If this is an honest, humble confession, then it is also a sad one, for it becomes an expression of the general ignorance that prevails in the order with regards to its own history.  But this should not be. It’s a very simple thing, for example, to read the Black Rock Address and see how the brethren, despite objections to mission methodology, nevertheless handled gospel means passages within an eternal context. And Elder John Watson’s The Old Baptist Test is the ultimate proof that gospel means was the original accepted position.

I’m particularly interested that the gentleman said our fathers believed in GOSPEL MEANS AFTER A FASHION!  Although this may be unclear to some I have a pretty good guess what he means.  The first generation of Hardshells did not believe in “gospel regeneration” but rather believed in a “gospel conversion” that was certain to follow. To them, conversion was no mere optional time salvation, but the completion of an event which had begun in regeneration. Though they agreed that regeneration was immediate, accomplished by the Spirit alone or the direct literal voice of Jesus, they nevertheless believed that conversion was certain to occur at some juncture, bringing all the elect to a real living acquaintance with the Savior.  Thus, they believed in GOSPEL MEANS AFTER A FASHION!  It was as certain to the people of God as was their election, redemption, and regeneration.

If I have understood the gentleman’s language correctly, then he should very thankful that he has been blessed to learn something few others have.

Harcrow wrote:

“However, I may have read after someone who claimed the name Old School or Primitive Baptist that did believe and preach the GOSPEL MEANS DOCTRINE TO SOME DEGREE.  I, personally, have known some along the way.  Many good and able men have gone into error and I confess that any of us are not above such.  I just pray that we may be spared from such a direction.”

So the litmus test for being an Old School Baptist is if they are anti-means?  In that case, no one prior to the time this objection began to dominate the order can be called an Old Baptist.  The Black Rock brethren, Elder John Leland, Samuel Trott, Gilbert Beebe, the Kehukee Assocation, etc.  None of these were Old Baptists?  Again, what does this do to any claim to church succession?

He prays that they be spared from going the direction of Means doctrine.  And I would pray that they be spared from going into Arminianism, Pelagianism, Free-Willism, Antinomianism, Legalism, No-Hellism, and Quasi-Universalism, but their acceptance of the conditional time salvation paradigm has already landed them in the middle of it all.

Harcrow wrote:

“What then is the gospel?  That is the question.  What power does the gospel possess? I say it (the gospel) is the POWER OF GOD to everyone that believes.  It is the message of Christ, the power of God and the wisdom of God. It is the Gospel that is the power of God unto Salvation to everyone that is born again.”

Let me express it in the usual way that Hardshells understand this text.  The gospel is the power of God unto salvation to everyone that possesses “seed faith”.  It has the power to give a timely salvation to the one who currently has faith below the level of consciousness; a non-cognitive faith which knows nothing and is directed at nothing.  Yet the text affirms that it is the power of God unto salvation to EVERYONE that believeth. So even if we were to espouse this absolutely ludicrous interpretation of Romans 1:16 it would nevertheless affirm the evangelization of all the elect!  The gospel saves EVERYONE that believeth.  Or, in the Hardshell manner, it saves EVERYONE that has “seed faith”. Not just some, or a “few”.

Furthermore, if the gospel is the POWER OF GOD to the man “already regenerated” how can it be said that he may reject this message?  Does the power of God succumb to the power of man in this instance?  This is a glaring problem for the Hardshells who deny that gospel conversion is an act of God, but something made effectual or not based on the free-will of the regenerate.

Harcrow wrote:

"Jesus instructed his apostles to ‘Preach the Gospel to every creature’.  Mark 16:15-16.  That the preaching of the gospel is ordained by Christ there is no argument or doubt; it was and is.  It was to be preached, but it was not designed as a MEANS for the regeneration of sinners.  The Bible says, ‘And they went forth and preached everywhere, the Lord working with them and confirming the word signs following. Amen.’  That Jesus called, qualified, sent forth, went with and worked with his apostles with signs, etc. NONE will dispute; but that this display of his power and Godhead either says or implies that God is in need of a MEANS or anything else to secure the great work of salvation, we deny."  

Question sir. Did God NEED to use Moses to deliver Israel?  Did God NEED for Israel to walk around Jericho seven times before the city could be taken?  Did He NEED men such as Paul and Peter to pen down the Bible?  Did all the Israelites who fought battles in Canaan HELP God secure the victory? Did He NEED the assistance of the tree in order to make sweet Marah’s bitter streams? I see this weak argument and caricature all the time in Hardshell apologetics.  They have adopted the premise that if any instrument is used in performing some event, then this means that God requires help. What usually follows is an appeal to Isaiah 63:5 where the prophet shows God looking but finding none to help, and then use this as an argument that God doesn’t need the gospel or its proclaimers to help Him save His people.

How many times must we respond to this misrepresentation?  God uses instruments, not because He lacks the power to carry it out in a direct manner, but because He has ordained it to occur this way.  How foolish would it be to say that since God is deficient in power that He must use the sun in order to assist Him in granting light to His creation?  Or that God requires the help of the male/female union in order to bring His people into the world because He lacks the power to just cause them to sprout out of the ground like hobbits?

Are these things not so simply because God chose it to be that way? Do you see?  The subject of gospel means is not a question of God’s power, but a question of how He has chosen to operate.  Thus, the lost NEED to hear the gospel, not because of any want of divine power, but because this is the manner revealed in the scripture by which the effectual call transpires. We "Means" Baptists, the real "Old" Baptists, have no spirit in us of wanting to help God, and shame on the Hardshells for repeatedly saying as much!  Rather, we recognize that where God has ordained salvation He has also ordained the manner by which it unfolds.

This charge actually (like so many others) comes back to haunt those who trumpet if forth.  Does God NEED the help of ministers to give His people a time salvation? Is He not able to just do it Himself?  Is there some want of power in God that He can’t convert His people, so the regenerate child of God must “save himself”, per Acts 2:40?!!!  He must "work" to get his own evangelical faith!!! He must "work" to get his own evangelical repentance!!!  Because if it comes through the gospel it ceases to be a gift of God, right?

How about it?

Harcrow wrote:

"It is not the WORD MEANS that I or my people object to but the unscriptural use which is made of it in dividing the honor of our salvation and giving credit for something outside the purpose of God in the salvation of sinners.  I find NO system of MEANS appointed of the Lord, outside His own work, to be used by men to AID them in their efforts to save sinners.  Call it what you will but a new name will not change the falsehood or heresy.”

We could respond to this statement just like the previous.  Who gets the credit when a previously regenerated child of God is converted?  We know that conversion is not of the Lord because means are involved, correct?  And we know that evangelical faith and repentance are not of the Lord, because they too require the preaching of the gospel?  So in gospel time salvation, God is robbed of all the glory, and the praise is divided between the preacher and the child of God, who “work” to get this salvation not provided to them by God!!!!! 

Until my deceived brethren come to see that God’s employment of means in no way denies Him as being the author or receiving all the glory and praise, they will continue to meet with these same gross Christ-dishonouring conclusions in their own system that they think result from the gospel means position.

Harcrow wrote:

“Primitive Baptists have had the charge laid against them that they do not believe in preaching the gospel. I will challenge those who make the charge to produce a man among us that does NOT believe in preaching the gospel.  I know many of them today and many who have passed off the stage and I have NEVER heard one say or imply that he did not believe in preaching the gospel."

I can’t help but chuckle when I read this.  Surely the author knows that what folks mean when they make this charge is that you do not believe in preaching the gospel as it is understood by almost every other Christian....you know, in the sense of having a desire to witness to all men everywhere, to reach the lost and point them to Christ for salvation.  So I will answer his challenge by asking him to produce a man among them who believes in preaching the gospel to the unregenerate. That's the point.

But what do we mean by “preaching the gospel”?  Do we mean calling upon men to repent and believe in Christ, or simply going around telling everyone that has a holy grunt that they are already saved?  Do we mean travelling to other places to witness to men of the Savior, or going to previously established Primitive Baptist churches and fill appointments?  Is it pleading with men to come to Christ, or just be converted to Hardshellism?

Harcrow wrote:

“In fact I do not know of a religious order on earth fact believes in preaching the Gospel MORE than my people who are called Primitive Baptists.”

So the man who endeavors to only preach to the elect actually desires to preach the gospel more than the one who will preach it to all men indiscriminately?  The man who will preach only to those “already regenerated” really desires to preach the gospel more than the one who preaches to both the lost and the saved?  The man who will only preach at a Hardshell church has a greater urge to share the message more than the one who will do it anytime anywhere?  And the man whose church only meets once or twice a month wants to share the message of Christ with others more than he whose church meets every Sunday and/or Wednesday night?

Yeah, that makes a whole bunch of sense.  Harcrow is simply feeding the pride of his Hardshell brethren here.  If it were true that the Hardshells generally have a greater desire to preach the gospel, then we must ask the question why is that desire seldom acted upon? Is it not because his theology and rules of church order prevent him from doing so?  If he felt compelled to preach to everyone, his conclusion that the gospel is not for the lost would prevent him from acting upon his compulsion.  If he had a desire to preach the gospel to an unregenerate sinner he couldn’t do so, for his views of man’s depravity tells him he’s not supposed to.  If he had a desire to preach in distant lands, his view that the Great Commission was given strictly to the apostles would run contrary to his desire. If he wanted to go to an “Arminian” church, he wouldn't because he knows that he would probably be reprimanded by his home church for doing so.

It seems to me that it would be a case of his head versus his heart.  He has the desire but this desire would be curbed by what he believes.

Harcrow wrote:

“It is fact however, that we preach the gospel for a far different reason than others who may claim the name Baptist or any other religion.  WE PREACH THAT THE GOSPEL IS NOT A MEANS TO ETERNAL LIFE BUT RATHER A TESTIMONY OF CHRIST WHO IS ETERNAL LIFE PERSONIFIED."

Here we see that “one and only” mentality rear itself as it so often does.  So now a person can’t even be called a Baptist unless they object to gospel means?  Even though it would still be an error, I kind of hope that the elder meant to say ‘Primitive” for to deny that anyone can be called a Baptist unless they subscribe to Hardshell views of the gospel and its purpose is about the most extreme statement that one can make.  Harcrow creates a false dichotomy when he says that the gospel cannot be a means because it is rather a testimony of Christ.  Why must it be one or the other?  Why, the very reason it is a means of salvation is because it testifies of Christ, the one whom sinners must come to know and trust if they are to be saved.  Paul writes in Romans 1:16 that the gospel is the power of God unto salvation and then follows in v. 17 with the reason why.  “For” (because – KF) therein is the righteousness of God revealed from faith to faith.  In other words, for sinners to be saved there must be something revealed upon which their hearts and minds may grasp.  The reason why the gospel can save sinners is because it IS a testimony of Christ!

Harcrow wrote:

"This is common knowledge to our people but we suppose that some may not have understood the REASON why the Gospel is necessary.  Well here it is: 2^nd Tim. 3:16, ‘All scripture is given by inspiration of God is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God (child of God) may be perfect (mature), thoroughly (completely) furnished unto all good works’.  Can any sensible bible reader read into this anywhere that the inspired word is ‘A MEANS’ or ‘THE MEANS’ to secure the eternal salvation of the soul?  No, it is not to be found in this verse of any other verse.”

How can it be said that the gospel is necessary when it really isn’t necessary for men to be saved thereby?  Necessary only for the reasons here inscribed?  Are there not other scriptures which show that the gospel does more than just produce a mature upstanding Christian?  I could just as easily refer to a passage in scripture which states that Jesus is the Son of God, and deny that He is as well fully man, all because it doesn’t mention it in that one specific verse.  Emphasizing a text which shows that the gospel is instrumental in sanctification is no implicit denial that it is not likewise instrumental in regeneration or eternal salvation.

Actually, the learned bible reader does see MEANS in this passage.  He sees that sanctification is under consideration, and that this is a work which God performs for His people with the Word being one of the primary means.  He does not follow Hardshell doctrine, which fails to recognize that the grace which regenerates also sanctifies.

Harcrow wrote:

“Outside the doctrines of Grace all religions of men basically require the creaturely will of man to stand sovereign over God, so that no matter how much weight is given to God and His Grace, in the final analysis, it is the man who is in control of the FINAL decision of his salvation."

What a misrepresentation of those who adhere to gospel means!  There are without a doubt some who do feel that the will of man can overrule the grace of God in regeneration and salvation, but it is not this one.  Nor is it the view of any Calvinists! They are clear to point out that God changes the person, making him willing in the day of His power (Ps. 110:3).  God does not save him according to His will, but neither does He save him APART from his will.  The sinner does make a choice but it is a choice made under divine influence.  Salvation does not bypass the mind, nor does God deal with His people like robots, but rather with the faculties with which he has equipped them.  They think.  They feel.  They know. They choose.  In their opposition to any and all activity of the violation of the will in regeneration, the Hardshell brand of the new birth has become a changeless experience.

Let me turn this question upon the author and his brethren.  Does the will of man stand sovereign over God in conversion for those "regenerated" children of God who reject the gospel when they hear it?  Is it not the final decision of the regenerated child of God whether or not he is converted? 

Harcrow wrote:

“In their view there must be a MEANS other than the blood of Christ to make salvation effective and real.”

In this place Harcrow contradicts his own self, for earlier in his article he admitted the existence of the means of the Holy Spirit! Is the Holy Spirit not necessary as well to make salvation effective and real?

Harcrow wrote:

 “We say that if it takes another MEANS apart from the death of Christ then Christ’s work, by MEANS of his death, was NOT and cannot be sufficient. Amen.”

Again we pose this question to show the error behind the thinking here.  Since the Holy Spirit must regenerate the child of God for whom Christ died, does this mean that the death of Christ was not sufficient?  Must they not yet hear the voice of Christ and live?

All things necessary for the elect to be regenerated and saved into heaven were procured by Christ in his redeeming work.  The only way it could not be sufficient is if God were to detach himself from controlling the MEANS, instead leaving them contingent upon the free-will of man as to whether or not they become effectual.

Amen.

Is Salvation Offered To All in the Gospel?

Hyper Calvinists deny that salvation is offered to all in the Gospel.  They think that the fact that God only desires the salvation of the elect precludes any such offer.  I want to say a few things about this.

Fuss over the word "offer"

Hyper Calvinists make much of the fact that the KJV English Bible never uses the word "offer" or "invitation," using such a fact to deny that there are any offers of God to men made in the word of God or that he ever invites men. While this is true, it is not to be inferred from this that there are no offers and invitations in the preaching of the Gospel. One word generally used in Scripture to denote an invitation is the word "called." Of course, depending upon the nature of the call, it can either be refused or heeded.

"Called"

To be "called" may mean, as all know, "invited" as well as "summoned." It also of course may mean "named" as in "he shall be called Immanuel." In the New Testament the word "called" (or its forms, such as call, calling) is not uniformly translated from the same Greek word. Thus, each instance of the English word should be checked in the light of its particular Greek word. To assume, as do the deniers of offers and invitations in the Gospel (for salvation), that the word "call" never means invite is an error.

Another word generally used in Scripture to denote an invitation is the word "come."

"Come"

Though this is given in the imperative mood in Scripture, denoting what is demanded or commanded, it nevertheless does not take away from its also being given as an invitation.

"Whosoever will, let him come" (Rev. 22: 17)

Who can deny that these are words of invitation? If I say to a crowd "whoever wants to eat, come and dine," is that not an invitation?

For the word "offer" we can substitute "make available," or "present," or even the word "give," which is often used in Scripture.

"Give"

Who can deny that the word "give" (in the new testament is translated from several different Greek words) may be such a gift that can be either accepted (received) or rejected, and if so, then to give means to present for acceptance or rejection, and this is the nature of an "offer."

Another word that is essentially involved in this debate is the word "receive," again which in the Greek comes from one of several distinct words.

"Receive"

May mean to "take," which of course implies taking what is offered or presented.

It may also simply mean to obtain. Most of the time this word is given in the imperative mood and takes the form of a command. It is also most often in the active voice, and so means to welcome or to willingly take.

"And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance." (Heb. 9: 15)

"Called" here is from the Greek word "kaleo" and means, according to Strong, A. to call aloud, utter in a loud voice, and B. to invite.

"Might receive" is from the Greek word "lambano" and means to "take" or to "receive what is offered."

"Bid" (bidding, bidden)

"antikaleō" - "to invite in turn"

Luke 14: 12 "bidden to the wedding"

Since the word "bid," like the other words mentioned, may mean "to invite," then how can the Hardshells and Hyper Calvinists deny that all are invited by the Gospel?

Christ "Proffered"

If one reads the old writings of the Puritans and Particular Baptists of the 17th century, he will see how they often spoke of Christ and salvation being "proffered" to men in the preaching of the Gospel. What does "proffer" mean? Webster says the word denotes "to offer or give (something) to someone." Synonyms: extend, give, offer, tender, trot out.

Review of Thomas Mann's Sermon

In this posting I will review some things that Elder Thomas Mann said in that sermon "Rethinking My Position On Conditional Time Salvation" (SEE HERE).  It is that sermon which helped to cause a stir among the Hardshells over the past quarter century.

Mann said (emphasis mine):

"Now whatever else that verse (John 17: 3 - SG) says or implies, it lets us know that belief in Christ and eternal life are married. These two things are married; they are joined together, believing in Christ and eternal life. My simple contention is "What therefore God hath joined together, let not man put asunder...I'd like to suggest that the doctrine of conditional time salvation tends to put these things asunder."

Well, amen to that! That is the historic teaching of the Old Baptists. It is also what Elders Pence, Burnam, and others were trying to remind the Hardshells in the battle over means in the 1890s. Regeneration and conversion are inseparable.

Not only does the Hardshell novel doctrine of "conditional time salvation" TEND to sunder what God has joined together, but it actually does so, and is therefore to be rejected as heterodox, heretical, and harmful to Christians.

Mann said:

"...this is so complex a thing. You have to really think to get at where the challenges are in this doctrine."

Well, it really isn't so complex in itself. The Bible is very plain on salvation. It presents premises and propositions in the most unambiguous language. It is written in the language of the common man. What makes this thing so "complex," for today's Hardshells, is due to the fact that what the Bible often plainly says goes against their self made propositions and twisted interpretations. I recall Elder Daily saying, in debate with Throgmorton, that one had to really put his "thinking cap" on when it comes to seeing "regeneration" as the Hardshells see it. The Hardshells can be real "hair splitting" theologians when it comes to dissecting the constituent elements of the salvation experience. The Hardshells think they are the ones who finally came up with the "solution" to traditional and historic Christian battles over the nature, causes, and means of salvation.

We shall see in the next few citations what some of those self made Hardshell propositions are (and which the Scriptures seem to often oppose, and thus causing confusion to the Hardshell mind and bringing one to call this subject "complex").

Mann said:

"First of all, the doctrine of conditional time salvation suggests that no conditional verse in the Bible has any eternal implication."

In these words that self made Hardshell proposition is stated, the one which makes the teaching of the Bible on salvation "complex," or seemingly contradictory, and therefore puzzling, and needing to be "figured out." That Hardshell proposition is stated - "no conditional verse in the Bible has any eternal implication." But, where does the Bible affirm such a proposition? There is no Scriptural support for such a proposition. So, for the Hardshells to accept such a proposition would indeed bewilder them.

Mann said:

"...conditional time salvation would suggest that there is no way that any of those verses could have eternal or heavenly ramifications because you wind up with work salvation, and it's a valid point."

In other words, to the Hardshell mind, any "condition" of salvation is to be equated with works salvation. To them, to say that faith and repentance, or calling upon the name of the Lord, etc., are "conditions" of salvation is to make salvation to be "of works." But, such thinking is entirely against the Scriptures. Even Mann seems not to have come far enough in his thinking on this matter for he says such Hardshell reasoning represents a "valid point." Well, no, it is not a valid point at all. "There is no way"? No way that a conditional salvation verse could be talking about eternal salvation or be a grace salvation rather than a "work salvation"? Is that what Hardshells say about their conversion to Christ? Their coming to repent of their sins and embrace Christ by faith? That is was not of grace? That is was a "work salvation"? Shame on them.

Mann said:

"It suggests that there are actually two salvations taught in the Bible. But there is one salvation for heaven which is all of grace and one salvation for time, that's where we get conditional time salvation; one salvation for time, which is largely dependent upon our works. Again there's some validity to that idea."

Salvation in time "largely dependent upon your works"! There is a statement of Hardshell Arminianism! Have they never read Isaiah 26: 12? "thou also hast wrought all our works in us."

Mann said:

"...it suggests that many of God's people, many saved people, never come to an awareness of their salvation or never come to know Jesus Christ as their Savior or that they never produce fruit in their life but they live essentially in a spiritual, vegetative state all their life... It would suggest that simply because American Indians worship the Great Spirit, that's indication that they're born again."

Mann describes the quasi universalism of today's Hardshells who have so reinvented the experience of "regeneration" or birth of the Spirit that it makes it an experience that even the heathen experience. This is the heresy of Hardshellism.

Mann said:

"I would refute the notion that because a person worships an idol god, that means he’s born again."

Well, good for Mann! Would to God that more of them came to this conclusion and turned away from the heresy of Hardshellism.

Mann said:

"The Bible teaches everywhere that God's Spirit draws a person to Christ and not away from Christ; not toward an idol but to Jesus. So it is not an evidence of grace just because a person worships an idol god. Okay?"

Amen again! Of course, what Mann is combating is the almost universal view of today's Hardshells. I have challenged them to give us the evidence that Baptists held this view prior to the rise of the Hardshells in the nineteenth century. It is a novel view.

Mann said:

"How can you love someone so lovely as Christ and not know it?"

Well, amen to that! Such a simple question and yet it is one that Hardshell apologists will want to avoid as best they can. Such questions keep the Hardshells from engaging others in debate for they fear them and have no apologetic defense for their heretical views.

Mann said:

"Could that infant articulate its love for Christ as an infant? Of course not, but the Bible doesn't spend a lot of time on that. And what I want to try to do in the next weeks, if again the Lord leads in this, is to try to stick with the Scriptures."

Hardshells think the case of the infant proves their whole case.  But, we have challenged the Hardshells over the years to answer our questions on infant regeneration. Also, I agree with Mann that the regeneration of infants is not to be made the standard as to how God regenerates adults. Mann reflects the thinking of the Particular Baptists who put forth the 1644 and 1689 London Confessions.

Mann said:

"My point in bringing that up, is that extreme forms of conditional time salvation will tend to say, there are many, many people, in fact most people are saved but never know that they're saved."

Bingo! That is the heresy of Hardshellism! This is a new doctrine among the Baptists. It is the Hyper Calvinism in its rankest form. It was not even the view of the first Hardshells of the 1830s, yet today's Hardshells claim succession through these men!

Mann said:

"...it becomes an Arminian system applied to time."

Exactly. But, Hardshells really admit this. They even say that their time salvation, or conversion to Christ and the Gospel, is a works salvation, not of God or by his grace. Even Arminians don't say this. Old Elder John Clark, one of the founding fathers of the "Primitive Baptist" church, said the same thing.

Mann said:

"No, that's not the way the Bible works. But every hard verse I’d come across, I say, “Oh, that goes in the conditional time salvation bucket. That's just for time, it isn't for eternity."

And what does this say about their hermeneutics? Are they not guilty of taking their premises and propositions to the Scriptures and forcing the Scriptures to agree with them? It is clearly eisegesis.

Mann said:

"There is hell. So we can’t come to the position of the Universalists who says, “Everybody’s pretty much going to heaven”. I've known several Primitive Baptists who believe that. Everybody's going to heaven...I've known several Primitive Baptists who wouldn't go quite that far but would say, “I've never met anybody that wasn't a child of God”."

I have often spoken of the quasi universalism of the Hardshells. Their doctrine allows for it, yea, even leads to it. They believe that the elect are many not few. Many are going to Heaven, few are going to Hell.

Mann said:

"And then there's another term you’ll hear from time to time, and that is the term hyper-Calvinism. Hyper-Calvinism. And most of the time Primitive Baptists are identified as hyper-Calvinists and I'm sorry that that's the case."

Notice that Mann does not deny that Hardshells are Hyper Calvinists. He only bemoans the fact. But, how could he, unless he has turned away from a denial of duty faith, the universal call of the Gospel, and the necessity of a faith union with Christ for regeneration life.

Mann said:

"Conditional time salvation. Think about some strengths of this doctrine. The doctrine of conditional time salvation rightly understands that not every time you see the word saved or salvation in the Bible is it referring to heaven. It's true. I can prove it to you. Don't think that every time you see the word saved or salvation in the Bible that it's talking about being saved for heaven. It's not. We must rightly divide the word of truth. An example, if you have your Bibles you may want to look at this one. 1 Timothy 2:15 as an example, shows us that there is salvation in time; deliverance in time that really doesn't have eternal implications, so far as I can tell. 1 Timothy 2:15, speaking of the woman who was deceived in the transgression:

"Notwithstanding she shall be saved in childbearing...[now there you go]...if they continue in faith and charity and holiness with sobriety.”

Now to all the women in the congregation who’ve never borne a child, hell is your home. No. That's not what that text is teaching. To all the women in the congregation whose children have not continued in faith and holiness with sobriety, hell is your home. That’s not what that verse is teaching at all. It's simply speaking about the fact that there is a deliverance in the woman's position of responsibility, authority and honor that comes in childbirth. It's a blessing for a woman to be able to bring forth children into the world and influence them in the faith, in holiness, in sobriety, you see. For the hand that rocks the cradle rules the world."

"So there’s a verse that obviously shows the word saved doesn't always mean eternal salvation." Yet she will be saved through childbearing — if they continue in faith and love and holiness, with self-control.” 1 Timothy 2:15"

I certainly do agree with the idea that the word save, or deliver, does not always mean eternal salvation. No one disagrees with that. But, to deny that these words, in their primary sense, and in general context of Scripture, denotes eternal salvation, is wrong. Further, just because a verse dealing with salvation is ascribed to conditions or means does not mean that the salvation is not eternal.

Further, Mann is wrong to think that I Timothy 2: 15 is not talking about eternal salvation. On this verse Dr. Gill wrote:

Notwithstanding she shall be saved

Not Eve, though no doubt she is saved; since she had a sense of her sin, and shame for it, a revelation of the Messiah to her, and faith in him; see ( Genesis 3:7 Genesis 3:8 Genesis 3:15 ) ( 4:2 ). But rather any woman, particularly such as profess godliness, who shall be saved

in childbearing;

which is to be understood not of a temporal salvation, or being saved through childbearing, through the perilous time, and be delivered out of it; for though this is generally the case, yet not always, nor always the case of good women. Rachel died in childbed: the Jews say: for three transgressions women die in childbearing; because they do not take care of their menstrues, and of the cake of the firstfruits, and of lighting the lamp (when the sabbath approaches). But spiritual and eternal salvation is here meant; not that bearing children is the cause, condition, or means of salvation; for as this is not God's way of salvation, so it confines the salvation of women to childbearing ones; and which must give an uneasy reflection to maidens, and women that never bore any; but rather the meaning is, that good women shall be saved, notwithstanding their bearing and bringing forth children in pain and sorrow, according to the original curse, in (Genesis 3:16) . And so the words administer some comfort to women, in their present situation of subjection and sorrow; though they may be rendered impersonally thus, "notwithstanding there is salvation through the birth of a son": and the sense is, that notwithstanding the fall of man by the means of the woman, yet there is salvation for both men and women, through the birth of Immanuel, the child born, and Son given; at whose birth, the angels sung peace on earth, good will to men; through the true Messiah, the deed of the woman, through the incarnate Saviour, who was made of a woman, there is salvation for lost sinners: he was born of a woman, and came into the world in order to obtain salvation for them; and he has effected it, and it is in him, for all such who apply to him for it; and with it all true believers, men and women, shall be saved through him,

if they continue in faith and charity, and holiness, with sobriety.

The Vulgate Latin version reads in the singular, "if she continues", &c. but the sense is the same; for the "she", or woman, is to be taken in a collective sense, as it is in the context, for many women; even for such as profess faith and godliness. The Syriac and Ethiopic versions render the words, "she shall be saved by her children", if they continue i.e. she shall be saved by bearing of children, and bringing of them up in a religious way; if they, the children, continue as they were brought up; which is a very strange rendering of the words, and is as strange an interpretation of them; and yet is what many have given into, but needs no confutation. The meaning of the words is, that there is salvation through the incarnate Messiah, for all sorts of persons; for all men and women who believe in him, with that faith which works by love, and shows itself in holiness and sobriety; provided that they continue herein. For there are some that profess these things, that have only a temporary faith, and feigned love, and not true holiness; and these fall away, and are not saved; but such who have these graces in truth, as they do, and shall continue in them, so they shall certainly be saved."

Next, Mann said:

"Another you’re familiar with would be 1 Peter 3:21:

"The like figure whereunto even baptism doth also now save us…"

All you unbaptized people in the congregation, you're going to hell. Is that what that verse is teaching? No...There is a deliverance for right now, in baptism...So, conditional time salvation has rightly pointed out that we must be very careful not to think that every time we see the word saved that it means the acquisition of eternal life."

But, again, Mann is still not liberated from his Hardshell tendency to restrict verses dealing with salvation to a mere time salvation.  Why would he think that Paul or Peter, in the context of talking about eternal salvation, would suddenly use the term in a different sense and context?

The baptism of Noah in the waters of the flood, and the baptism of the Christian in water, are each figures of that salvation brought by Christ, and that is an eternal salvation.

Overall, Mann is to be applauded for his repentance in doctrine and his desiring to see his Hardshell brethren reformed. We can only hope that many Hardshells will see their errors and turn to the truth.

Elder Sylvester Hassell on Translations

Hassell wrote:

"Nowhere in the Bible does God promise to inspire or make infallible translators or transscribers or printers; but the men of God who first wrote the Sciptures were, as they claim, and as is abundantly demonstrated, inspired of God; and He has not allowed these variations of others to affect a single doctrine or practice of His Written Word." (The Gospel Messenger, 1914, page 45 - see here)

It is obvious that Hassell, who lived many years before many of our modern Hardshells became even more cultic in embracing "king James onlyism," did not subscribe to the basic tenets of Hardshell KJV onlyism.

Those today who have embraced the idea that the King James Version is without errors, or is perfect as God is perfect, must believe that God inspired the KJV translators. But, the learned Hassell rejects such a view, as have Hassell's great Baptist forefathers, such as John Gill. But, today's Hardshells in embracing KJV onlyism think they are wiser than their fathers. Hassell did not believe that the KJV was inspired, that it always gave the best translation of the original. Of course, Hassell was right.

Philippine Brother Confronts Hardshellism

A brother in the Philippines (a place where some Hardshells have carried their cult teaching) wrote a blog post titled "My Encounter with PBs in Antipolo" (SEE HERE).  This same brother left the following comment on my blog posting of Chapter 7 - "Time Salvation - A Novel Idea" (SEE HERE):

"I appreciate this BLOG against PB heresy very much. It lessened the time I had to be with them to know what I should before I oppose."

We appreciate this comment very much and lets us again know that our writings are helping some who confront this cult.

On his blog, this brother wrote:

"I attended a conference of Pastors of the Old Line Primitive Baptists in Luzon, and saw their demeanor, beheld their doctrine, and asked them questions."

Boy, would I love to have been there and asked a few questions also! Actually, no Hardshell wants to answer apologetically to such questions!

The brother continued:

"This is to see for myself and hear for myself what they have to say regarding our doctrines, and what they really teach in agreement with each other."

In that encounter, they teach that we Sovereign Grace Landmark Baptists preach a tainted gospel because they insist that all of us do not believe in spirit regeneration."

In other words, because a church doesn't believe in the Hardshell idea of "immediate regeneration" (anti-means, or anti evangelical faith) or "Spirit alone" regeneration, it is not a legitimate church and therefore all it does is to be rejected, including its baptisms. Ironically, the ancestors of the Hardshells, including all the leading founders of the "Old School" or "Primitive" Baptist cult, believed in means, that evangelical faith was necessary for being eternally saved.

What this brother is seeing, though he does not expressly say it, is that the Hardshells are a cult.

The brother continued:

"Because of this tainted gospel, according to them, we are not saved, in a temporal sense (they can not say who really is saved eternally) and because of this we have false authority and therefore we are false churches and have to be rebaptized by their line of churches."

Only those who embrace Hardshellism are members of the church of Christ and enjoy temporal salvation. Again, a cult characteristic.

The brother continued:

"It is good to discern, study, go deep, but when a man or a church would consider churches of God as unchurched, unsaved, based solely on the strictest definitions of doctrine, I believe they are dividing and dissecting the doctrines too much and are forming conclusions which will never end divisions and confusions."

All I can say is "amen"! I thank God that this brother was able by grace and the work of the word and Spirit to see the cult status and heresies of those who boast that they are the "only ones," the Lord's favorites.

The brother continued:

"In my analysis, when American teachers of the PB kind divide and separate from each other, Filipino PBs also follow suit."

He was able to see how the Hardshells are schismatic, strifeful, and full of rivalry. He sees how such actions betray the Spirit of Christ.

The brother continued:

"I must therefore warn our brethren about hearing their teachings. (We also brother at the Old Baptist Blog!) Many are good teachings but some go to the extreme of telling you, you are not in the right church, come to our church and be baptized by us and you would be right with God."

Again, he simply describes the Hardshell spirit and their cult mentality.

One person commented:

"Know their history and you can destroy their foundation."

Boy, is that not the truth?! I have been putting out information on their history for years and all I can say, after all these years, is that no Hardshell has had the courage to step up and give an "apologia" for their beliefs and practices, and deal with their false historical claims.

Hardshell Antinomianism IV

Chapter 178

It has been shown, or will be shown, that

1. Hardshells have historically been characterized as antinomian.
2. Hardshells admit to being in some sense antinomian.
3. Hardshells are antinomian in denying that it is the duty of all to believe the word of God.
4. Hardshells are antinomian as a result of their Pelagianism.
5. Hardshells are antinomian as a result of their Hyper-Calvinism.
6. Hardshells are antinomian for denying that men are responsible for their soul's destiny.
7. Hardshells are antinomian for denying that all disciples are under obligation to fulfill the Great Commission.
9. Hardshells are antinomian in avowing "non-lordship salvation."
10. Hardshells are antinomian in denying that perseverance and spiritual growth (or progressive sanctification) are necessary works of God, and what certainly follows a genuine new birth.
11. Hardshells are antinomian for denying that all men are duty bound to repent and seek God.
12. Hardshells are antinomian in practice, being known as "anti-effort" or "do-nothings."

Questions For Hardshells

1. Is every believer under obligation to tell others the good news? If it is, and you tell believers that they are not under such a duty, then are you not antinomian?

2. Is it the duty of all men to "repent" and "seek God"? If it is, and you tell others that there is no such duty binding on them, then are you not antinomian?

3. If professing Christians are commanded to persevere in order to be finally saved, and you tell them they are not under any such obligation, then are you not antinomian?

4. Is it the duty of all men to honor the Son of God?

5. Is it sin to not fear God, or seek God, or love God, or believe and obey God?

Hardshell Antinomianism Excuses Sin

How? In denying that men are under a moral duty to fear, seek, love, believe, or obey God, they cannot condemn unregenerate men for not doing so. Thus, such things are not sins for the unregenerate. That is the conclusion that they must face. The only way for them to free themselves of such an absurd falsehood is to repent of their error and quit denying "duty faith and repentance" as they do today.

Is It The Duty Of All To Honor The Son?

Jesus said:

"The Father hath committed all judgment unto the Son, that all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him." (John 5:23)

Notice "all men" are duty bound to "honor the Son." But, how can one honor Christ in rejecting him? Is not rejecting Christ and his word a dishonoring of him? I perceive that this is but another instance where the average Hardshell will not be willing to face the music. In teaching that all men are not under duty to honor the Son, by believing on him, they are antinomian.

All men are commanded to:

1. Love God with the heart

2. Worship God (includes praise and prayer)

3. Seek God

4. Please God

5. Serve and obey God

6. Fear God

7. Believe God

8. Turn to God in repentance

If we did not have any Scriptures that plainly commanded all men to repent, believe, and confess, there would still be support for the fact because it is a necessary deduction from the fact that all are commanded to love God, fear God, honor God, etc.  Does not the command to love God necessarily involve believing God?

Is It Sin? - Are They Responsible?

"What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one...There is no fear of God before their eyes." (Rom. 3: 9-12, 18)

This is a well known and oft cited passage of the Hardshells.  They use it to prove "total depravity," and once they prove this, they then use this to argue that since men cannot believe, repent, or do any spiritually good thing, therefore such cannot be necessary for regeneration or final salvation. They argue that such things as being righteous, understanding, seeking God, doing good, and fearing God, cannot possibly be requirements for salvation since men cannot do them in their lost condition. I have responded to this argumentation in my series on "Hardshell Proof Texts." For instance, see this chapter HERE.  But, my point here is to argue that this passage destroys their antinomianism.  Here's how.

Notice that Paul's language makes it clear that he views being unrighteous as sin, and if it is sin (see I John 5: 17 - "all unrighteousness is sin"), then men must be under duty to be righteous.  Further, if not understanding is sin, then it is obligatory on men to understand, and their inability is no excuse nor proves that they are not under obligation to understand. The same could be said about seeking God, fearing God, and doing good. Yes, men are not morally able to do this apart from God's grace, but they are still under obligation to do so, and their not doing so is a violation of moral law.

Notice how Paul seeks to prove that all men are "under sin," or "under law," that is, under obligation and duty, to be righteous, to love, fear, and seek God, and to believe all he has revealed, and to turn to him. In verse 19, Paul gives this summation:

"Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God."

Does not being "under law" mean that the law directs them to love God, fear God, trust God, obey God, etc.? And the fact that none do these things (apart from God's grace and power) renders "all the world" to be "guilty." And, what are they guilty of if it does not include the sins specifically mentioned, such as not being righteous, not doing good, not seeking and fearing God, etc.? But, once a Hardshell admits that such things are sins, then he must admit that men are obligated to such things.  It is a very difficult dilemma for them.

Is Unbelief Sin?

Paul, in describing his lost condition, prior to being regenerated and converted on the Damascus road, said that he sinned through "ignorance and unbelief" (I Tim. 1: 13) Was his ignorance and unbelief sin? If so, then why say that Paul was under no moral duty to be wise and believing while unregenerate? Is unbelief not sin? Is sin not the "transgression of the law"? (I John 3: 4)

Here is more proof that unbelief, by "the world," is sin.

"And when he (the Comforter) is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me" (John 16: 9)

Notice that the Holy Spirit will "reprove," that is, "convict" or "convince," men, yea, "the world," "of sin." And this sin specifically involves the fact that "they believe not on me." Is it sin for the world, or for any man, to "believe not"? If Hardshells say yes, then they cannot consistently affirm that men are not morally obligated to believe.  If they say no, then they are antinomian and cannot condemn men for their unbelief.

Consider also these words of the Apostle John:

"...he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son." (I John 5: 10)

Is this a warning to only professing Christians? To only those who are born again? Is it not rather a warning to all men, including the unregenerate? If a Christian believes not, it is sin and involves making God a liar. But, if an unregenerate man believes not, it is not sin, according to those who deny duty faith.  Consider also these verses:

"He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God." (John 3: 18)

"...but he that believeth not shall be damned." (Mark 16: 16)

"That they all might be damned who believed not the truth, but had pleasure in unrighteousness." (II Thess. 2: 12)

These verse teach that men are now, and will be in the future, "condemned" for their unbelief. Granted, this is not the sole reason for their condemnation, that is, is not their only sin. But, it does show that unbelief is sin, and is condemned, and this being so, it must be because men are duty bound and responsible for their failure to believe.

Universal Evangelical Responsibility

These verses are integral to a debate over the question of whether unregenerate men are responsible to repent, believe the Gospel, and seek God and salvation.

"And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. And the times of this ignorance God winked at; but now commandeth all men every where to repent: Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead." (Acts 17: 26-31

From these verses it is obvious that Paul, in proclaiming the Gospel, informed all who heard him that God "commands" them to "repent" and to "seek the Lord." Further, such repentance necessarily involves belief. It is also obvious that such a command is given with a view to being judged on God's appointed day to judge all the world.

There is no way to limit the stated evangelical commands to merely the regenerate, for it is clear that all men are intended. Further, men are not only commanded to seek God, but to "feel after him" and to actually "find" him. What these verses teach are precisely what is denied by today's Hardshell antinomians.

Hardshells are often denying that the Gospel is to be preached "to" all men with a view to their salvation. All that God has done, and is doing in sending out Gospel messengers, is all for the purpose of bringing men to "find" God, and what is this but a description of salvation? Notice also these words:

"And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters." (Rev. 14: 6-7)

To whom is the "everlasting gospel" to be preached? And, for what purpose? What does the text say? It is to be preached "unto them that dwell on the earth." How can this be limited to the elect? It is be preached to "every nation, and kindred, and tongue, and people." This is exactly what we saw was affirmed in Acts 17. But, Hardshells deny that the Gospel is intended to be preached to all men and this makes them antinomian.

(as a side note: notice that the Gospel is to be preached to "every nation, and kindred, and tongue, and people." In Rev. 5: 9 it is said that the "redeemed" are "out of every kindred, and tongue, and people, and nation." Hardshells argue that this group cannot possibly be limited to those who hear the Gospel, and yet the same group does hear the Gospel in Rev. 14)

Does the preached Gospel give forth any commands to all? Is the command not to "Fear God"? Is it not to "give glory to him"? But, how can this be obeyed by disbelief of what God reveals? Further, men are told, in the preaching, that this is all said with a view to coming judgment, just as in Paul's sermon to the Athenian pagans. All men are commanded to "fear" God, but not to believe God?

Man's Moral Responsibility

"Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man." (Ecc. 12: 13)

"The whole duty of man" does not exclude his unbelief, or impenitence, or failure to save himself.

Hardshell Antinomianism III

Chapter 177

One Hardshell apologist, with whom brother Fralick and I have engaged, wrote:

"Primitive Baptists are no strangers to the accusation of antinomianism. It is because we preach the same gospel that Paul preached." (see here)

Notice that this writer acknowledges the fact that the Hardshells have historically been labeled as "antinomian." Second, this Hardshell sees such an accusation as proof that the Hardshells preach the same soteriological truth as Paul, who was for the same reason also accused of being antinomian.

The apostle Paul taught that the law could not justify. None are saved by keeping the law, by the deeds of the law. Some did indeed perceive that such a teaching was antinomian, and the apostle was quick to answer.

"Do we then make void the law through faith? God forbid: yea, we establish the law." (Rom. 3: 31)

"For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." (8: 3-4)

Though none are saved by the law, nevertheless, the law is fulfilled in those who walk after the Spirit. Being saved does not make one lawless. Faith makes obedience to the law, or pleasing God, possible, and faith is the essence of the life of regeneration. God, in regeneration, has said that he "will put my law in their inward parts, and write it in their hearts." (Jer. 31:33, Heb. 10: 16)

Further, sanctification, which is progressive, is the work of God in and after regeneration and such sanctification involves obedience to the stated will of God, or to his commands (law). Faith that is dead, which does not have works of love and obedience to the word and will of God, will save no one now or in the end. But, today's Hardshells have generally rejected the faith of their fathers in denying the truth of perseverance, and of the certain and successful work of sanctification in the life of the believer. Thus, they hold to what is called "non-Lordship antinomianism."

Non-Lordship Antinomianism

The Hardshells err in thinking that the making of faith and repentance to be conditions and requirements for salvation is equivalent to making salvation to be by the law. They reason that if the sinner must "do" anything for salvation, then salvation is not by grace but by works of law. But, such reasoning is not in agreement with the teaching of the Bible.

By such reasoning one can conclude that faith, repentance, confession, perseverance, etc., are not necessary for salvation. Those who do teach that such things are necessary for salvation are teaching salvation by law. Paul, however, did not believe that trust in Christ was equivalent to a work of the law. He testified: "Therefore we conclude that a man is justified by faith without the deeds of the law." (Rom. 3: 28) If Paul followed Hardshell reasoning he would say "by faith" equals "by the law."

In "The Gospel According to the Apostles" John MacArthur discusses "non-Lordship Antinomianism."

"Contemporary no-lordship doctrine is nothing but latter-day antinomianism....It is important to understand the term antinomianism in its theological sense."

Hardshells, in holding to no-lordship teaching, with its denial of the necessity of perseverance and progressive sanctification for final salvation, are antinomian.

MacArthur wrote:

"To say someone is antinomian is not necessarily to say that person spurns holiness or condones ungodliness. Most antinomians vigorously appeal for Christians to walk in a manner worthy of their calling; but at the same time they minimize the relationship between obedience and faith. Antinomians typically believe Christians SHOULD yield to the lordship of Christ; they just do not believe surrender is a binding requirement in the gosple call to faith. Antinomians do not necessarily despise the law of God; they simply believe it is irrelevant to saving faith. They suggest that obedience to the righteous principles of the law might not become a pattern in the Christian's life (cf. Rom. 8: 4; 10": 4). In short, antinomianism is the belief that allows for justification without sanctification."

Today's Hardshells are often trying to prove that many lukewarm believers in the Bible, people who did not grow and persevere, were nevertheless justified and saved.

MacArthur wrote:

"Antinomianism makes obedience elective. While most antinomians strongly counsel Christians to obey (and even urge them to obey), they do not believe obedience is a necessary consequence of true faith."

Hardshells make faith, repentance, and personal union with Christ, conversion, progressive sanctification, perseverance, etc., all optional, not at all necessary to be finally and eternally saved. Thus they are antinomian.

MacArthur wrote:

"Clearly, no-lordship theology DOES make obedience optional. And that is what makes no-lordship theology antinomian." He also said: "No-lordship antinomianism: Those who hold this view make sanctification an optional aspect of the believer's experience."


He could just as well have said "Hardshell theology DOES make obedience optional."

MacArthur wrote:

"Antinomians minimize sanctification or even render it noncumpulsory. Antinomian discussions of salvation typically omit any consideration of practical holiness."

Again, this is the view of today's Hardshells.

MacArthur wrote:

"No-lordship theology is classic antnomiansim. There is no way around that fact."

And, again we can that "Hardshellism is classic antinomianism."

MacArthur wrote the following under the sub heading "What is Sanctification?"

"Sanctification is the continuous operation of the Holy Spirit in believers, making us holy by conforming our character, affections, and behavior to the image of Christ. Justification is a one-time EVENT; sanctification is an ongoing PROCESS. Justification frees us from the GUILT of sin, sanctification from the POLLUTION of sin. As we are seeing, one is as much a necessary part of God's saving work as the other."

But, Hardshells have rejected the historic teaching of the Old Baptists in refusing to make progressive sanctification a "necessary part of God's saving work."

My Chapter on "Time Salvation"

I have about 177 chapters written in my book "The Hardshell Baptist Cult." Chapter 7 "Time Salvation - A Novel Idea" (see here) should be a must read for my Hardshell brethren.  Let me cite some from the beginning of that chapter.

"Secrecy" of some sort is a characteristic of a cult. Christians have their "secrets" (Psa. 25:14; Prov. 3:32), but the distinctive secrets of the Hardshell cult are not the secrets of God or of His kingdom.

Basically, religious secrets involve "special revelation" that the cult, and it alone, possesses. Christians have "special revelation"; for instance, the knowledge of Christ as being the Son of God (Matt. 16:16, 17). But the claimed "special revelation" of the Hardshell is nothing but the blindness of a heresy.

"Time Salvation"

Their primary "secret" revelation concerns the doctrine they call "Time Salvation." You have to be trained in Hardshell "dogma" to know all that the words convey. What the Hardshells believe the terminology, "Time Salvation," represents would never cross the average Bible reader's mind. You have to hear it from a Hardshell to be introduced to and informed in the meaning of its theological “jargon.”

I encourage all Hardshells to read this chapter.