All Hardshells consider Elder Wilson Thompson to be one of the founding fathers of their denomination. This has always been surprising to me seeing he held some very strange views. He would not be accepted into their fellowship were he to appear today. However, Wilson's eldest son, Grigg, was also a first generation leader of the "Primitive" or "Old School" Baptists, preaching extensively among them in the important decades of the 1830s through the 1850s. He was the one generally called upon to defend the new Hardshell denomination in public debate on the issues involved in the separation. His published sermons and other writings are generally looked highly favorably upon by Hardshells since his day. I have cited from his writings many times over the years and have used them to show how far removed today's Pbs are from their original moorings.
In talking about "regeneration" Grigg Thompson wrote (emphasis mine):
"It is not a mere change of conduct, but a change of state and condition, they that were once darkness are now light in the Lord; Eph., v, 8; they that were dead in sin are now quickened with Christ; Eph., ii, 5. The soul that was filled with despair and felt that he was under the wrath of God, and that his sins must forever separate him from his God, sees the thick cloud removed, the Sun of righteousness shines upon his soul, and God comforts him; Isa., xil, 1. You that have felt this change, will never forget "that day," that happy day, "when Jesus took your guilt away," and filled your soul with hope and love. It was the day of your espousal when the mutual pledges of love were given, and without a doubt or fear you could say, "My beloved is mine, and I am his;" Songs, ii, 16."
Can you not see, my Hardshell brothers, how this description of "regeneration" is far removed from how it is described by you all today? Isn't Thompson's description of regeneration more like conversion? It certainly is contrary to the view of Elder Sarrels and his "systematic theology" of Hardshell doctrine. To Sarrels, a person who is "regenerated" has learned nothing. It is all "below the level of consciousness." The truth is, the first generation of Hardshells did not believe a man was "born again," or made a new creature in Christ, until he was converted and made a conscious believer in Jesus.
Does regeneration make one sad or happy? It seems clear that Grigg believed that it made one happy. I have written on this previously. See Does Regeneration Make Sinners Happy? (here)
Thompson continued:
"Whatever have been the trials, afflictions, doubts, and fears, you have passed through since "that day," you still look back to and date your spiritual existence from that time. Paul never forgot the day when he traveled towards Damascus, and the light shone around him, and by the power of God's grace and Spirit, he was changed from a persecutor to a servant and friend of Jesus. "If any man be in Christ, he is a new creature;" in regeneration the affections of his soul are changed so that he loves the things he once hated. His conscience was dead, seared as, with a hot iron, hard and without feeling, full of guilt and condemnation, but is now made alive, is purged, is tender, watchful, and full of peace; Heb.. ix, 14. His will was rebellious, inflexible, and opposed to God, but is now obedient to the will of the Lord; Ps., ex, 3. His desires were once carnal, sensual, and pursued the vanities of the world, but now delight in God; Isa., xxvi, 8. His love was fixed upon earthly objects, was carnal and fleshly, now it is swallowed up in the infinite excellencies of God and of Christ; Ps., cxix, 97. The joys and delights of the soul were once in the trifles and vanities of this world, now its rejoicing is in Christ Jesus; Phil., iii, 3. His cares and his fears were once about worldly things, now he loves, fears, and reverences God; Acts, ix, 31. Once sin was his delight, now it is the object of his dread; II-Cor., 7, 11. Once his expectations raised no higher than this world, and were of the world, but now from above; Heb. vi, 19. And look not to the things that are seen, but to the things that are not seen; II Cor., iv, 18. Once they yielded their members servants to uncleanness and iniquity, but now to righteousness and holiness; Rom. vi, 19. The change is a great one and those who have experienced it may well be called new creatures, created in Christ Jesus unto good works; Eph., ii, 10." (From "The Primitive Preacher," and section titled "A New Creature," by Elder Grigg Thompson)
Is that not clear?
Wednesday, December 19, 2018
Hardshell Mysticism & Esoteric Christianity
In previous postings I have contended that "The Primitive Baptist Church" of today has become a cult, a secret society, a kind of "mystery religion." In some of those postings I cited these words from Hardshell leaders of the past and present.
Elder Lasserre Bradley, Jr. wrote:
"Mysticism has had its influence among our people."
Elder Lemuel Potter (Hardshell leader at the end of the 19th century) wrote:
"About half a century ago metaphysics was introduced among the Old School Baptists..."
(See my posting here for these citations)
See Also These Postings
Hardshell Cults "Key"
Hardshellism & Masonry & The Irony
In an Internet article we find this heading:
Question: "What is Esoteric Christianity?" (here)
Here is the reply:
Answer: Esoteric means “requiring special knowledge to understand; designed for only a select few.” Esoteric Christianity, then, would be a version of “Christianity” that can only be understood or practiced by those who have been properly initiated in secret knowledge. Esoteric Christianity teaches that Christianity is a mystery religion and that only a small minority of people ever achieve the enlightenment necessary to crack the arcane teachings of the Bible and truly know God.
Esoteric Christianity views “salvation” as a stepping stone to greater truths. The Christian should not be satisfied with just being “saved” but with being “enlightened” and reaching “spiritual liberation.” Esoteric Christianity promotes introspection with the goal of attaining the knowledge of Self. Repentance, to an Esoteric Christian, is the “turning in” of one’s thoughts toward oneself and away from the world.
For those of us who have been in this cult, we know how true this description is of "The Primitive Baptist Church" as we generally find it today.
Next, from his fine work Christianity Through The Centuries (CTTC) noted Church historian Dr. Earle Cairns tells us that:
"The Quakers appeared on the English religious scene during the chaotic period of the Civil War and the Commonwealth. They set aside the doctrines of an organized church and the Bible as the sole and final revelation of God’s will in favor of the doctrine of the Inner Light, by which they meant that the Holy Spirit can give immediate and direct knowledge of God apart from the Bible." (381)
Is this not what Hardshells also teach?
Elder Lasserre Bradley, Jr. wrote:
"Mysticism has had its influence among our people."
Elder Lemuel Potter (Hardshell leader at the end of the 19th century) wrote:
"About half a century ago metaphysics was introduced among the Old School Baptists..."
(See my posting here for these citations)
See Also These Postings
Hardshell Cults "Key"
Hardshellism & Masonry & The Irony
In an Internet article we find this heading:
Question: "What is Esoteric Christianity?" (here)
Here is the reply:
Answer: Esoteric means “requiring special knowledge to understand; designed for only a select few.” Esoteric Christianity, then, would be a version of “Christianity” that can only be understood or practiced by those who have been properly initiated in secret knowledge. Esoteric Christianity teaches that Christianity is a mystery religion and that only a small minority of people ever achieve the enlightenment necessary to crack the arcane teachings of the Bible and truly know God.
Esoteric Christianity views “salvation” as a stepping stone to greater truths. The Christian should not be satisfied with just being “saved” but with being “enlightened” and reaching “spiritual liberation.” Esoteric Christianity promotes introspection with the goal of attaining the knowledge of Self. Repentance, to an Esoteric Christian, is the “turning in” of one’s thoughts toward oneself and away from the world.
For those of us who have been in this cult, we know how true this description is of "The Primitive Baptist Church" as we generally find it today.
Next, from his fine work Christianity Through The Centuries (CTTC) noted Church historian Dr. Earle Cairns tells us that:
"The Quakers appeared on the English religious scene during the chaotic period of the Civil War and the Commonwealth. They set aside the doctrines of an organized church and the Bible as the sole and final revelation of God’s will in favor of the doctrine of the Inner Light, by which they meant that the Holy Spirit can give immediate and direct knowledge of God apart from the Bible." (381)
Is this not what Hardshells also teach?
Tuesday, December 18, 2018
"They That Are Christ's" (ii)
In this short follow up, I want to share some of my notes on this passage that were not included in the previous posting.
John MacArthur wrote:
"In each of those three passages, “crucified” is simply a vivid and dramatic way to say “killed,” or “executed.” In the first two passages Paul is teaching that at salvation his old, sinful, unregenerate self was executed and he was born a new man in Christ Jesus. In the third passage he is saying that the world has been executed and is now dead to him, so that it is no longer his master, holding him in bondage. He is therefore now free to serve the Lord."
MacArthur also wrote:
"Obviously, in none of those passages does Paul mean to imply that the crucifixion analogy carries the idea of total death, in which all influence ceases. Sin was still a reality in his life, and so was the temptation of the world. But there was a sense in which the power of the old self and of the world was broken. Those influences no longer dominated him."
I agree. But, more on this shortly. However, instead of saying "total death," I would have rather said that in conversion the sinner by faith nails his "old man," or "the flesh," including "the self" (or "ego"), "the world," etc., to the cross and this act begins the death process. Death by crucifixion was not instantaneous but slow. So it is with the death of the flesh with its affections and lusts.
MacArthur wrote:
"In the text of Galatians 5:24, Paul is saying that the flesh has been executed. But how could that be in light of what he has just said in this chapter about believers having a constant war with the ever-present flesh? In what sense is the flesh killed at conversion?
UBS Handbook writes that have crucified "is, of course, a figurative expression, suggesting a connection between this action of the believer and the death of Jesus Christ on the cross. The verb is in the aorist tense, suggesting either that the action took place in the past (at conversion...) or that the action resulted in a complete and decisive change...this action is presently reflected in the experience of every believer... (The United Bible Societies' New Testament Handbook Series)
Beet "Notice three crucifixions in this Epistle; of Paul, of the flesh and its desires, and of the world. Each of these implies the others. In each case crucified denotes death in virtue of Christ’s death on the cross and by union with the Crucified.
Constable - The Christian has crucified the flesh in the sense that when he or she trusted Christ God broke the domination of his or her sinful nature. While we still have a sinful human nature, it does not control us as it did before we trusted in Christ (cf. Ro 6:6–7). Paul said we, not God, have crucified it. We did this when we trusted in Jesus Christ as our Savior (cf. Gal 2:20). Therefore it is inconsistent for us to return to the flesh. “Passions” (Gr. pathemata, cf. Ro 7:5) are the outward expression of inner “desires” (Gr. epithumiai, cf. Gal 5:16). In another sense we need to continually crucify the flesh by choosing to yield to the Spirit (Gal 5:16, 18, 25; Ro 8:13; Col. 3:5). (Galatians)
Yes, what was first done in conversion and regeneration is done continuously. Did we repent when we were born again? Have we stopped repenting? Did we believe when we came to Christ? Have we stopped believing? Did we turn our backs upon our egos, upon the world, and upon trusting in our own works for salvation, when the Lord taught us by his word and Spirit? Did we stop or did we continue to turn our backs?
Spurgeon in the Christian Illustrator wrote the following on Crucifixion of the flesh.
Crucifixion of the flesh: — Men who believe in Jesus become purer, holier, better. They are saved from living as they used to live — saved from licentiousness, dishonesty, drunkenness, selfishness, and any other sin they may have lived in. They are different men. There is a change in their heart and soul, conduct and conversation.
I. THE RECEPTION OF JESUS CHRIST BY FAITH IS, IN ITSELF, AN AVOWAL THAT WE HAVE CRUCIFIED THE FLESH, WITH THE AFFECTIONS AND LUSTS.
Christ died in our room and stead. By faith we regard ourselves as dead with Him.
II. AS A MATTER OF FACT, THE RECEPTION OF CHRIST IS ATTENDED WITH THE CRUCIFIXION OF SIN.
Every truly converted man is a proof of this.
III. THE RECEPTION OF JESUS CHRIST INTO THE HEART BY SIMPLE FAITH IS CALCULATED TO CRUCIFY THE FLESH.
1. The believer has seen the evil of sin. It is a deicide — a killing of God.
2. He has seen in the death of Christ an amazing instance of the great grace of God.
3. He has had a view of the justice of God.
4. He has seen the amazing love of Jesus. How, then, can he go on grieving and offending Him?
IV. THE HOLY SPIRIT IS WITH THE GOSPEL, AND WHERE HE IS HOLINESS MUST BE PROMOTED.
Wherever Jesus Christ is preached, there is present One sublime in rank and high in degree — the ever-blessed Spirit of God. He takes of the things of Christ, and shows them unto men. His power changes the current of men’s desires, making them crucify the flesh and its affections, and love things holy, just, and true."
John Stott, the well known theologian and bible commentator, wrote (emphasis mine):
"We must crucify the flesh...This verse is frequently misunderstood. Please notice that the ‘crucifixion’ of the flesh described here is something that is done not to us but by us. It is we ourselves who are said to ‘have crucified the flesh’."
This is what was emphasized in my previous posting on this subject. Though the crucifixion is done by the sinner in his conversion, it is nevertheless certain that all those who belong to Christ are by the grace and power of God made to do so.
Stott continued:
"Perhaps I can best expose the popular misconception by saying that Galatians 5:24 does not teach the same truth as Galatians 2:20 or Romans 6:6. In those verses we are told that by faith-union with Christ we have been crucified with Him. But here it is we who have taken action. We ‘have crucified’ our old nature. It is not now a ‘dying’ which we have experienced through union with Christ; it is rather a deliberate ‘putting to death’.
What does it mean? Paul borrows the image of crucifixion, of course, from Christ Himself who said:
If any man would come after Me, let him deny himself and take up his cross and follow Me (Mk. 8:34)
To ‘take up the cross’ was our Lord’s vivid figure of speech for self-denial. Every follower of Christ is to behave like a condemned criminal and carry his cross to the place of execution. Now Paul takes the metaphor to its logical conclusion. We must not only take up our cross and walk with it, but actually see that the execution takes place. We are actually to take the flesh, our willful and wayward self, and (metaphorically speaking) nail it to the cross. This is Paul’s graphic description of repentance, of turning our back on the old life of selfishness and sin, repudiating it finally and utterly..."
Stott continued:
"The Greek verb is in the aorist tense, indicating that this is something we did decisively at the moment of conversion. When we came to Jesus Christ, we repented. We ‘crucified’ everything we knew to be wrong. We took our old self-centered nature, with all its sinful passions and desires, and nailed it to the cross. And this repentance of ours was decisive, as decisive as a crucifixion. So, Paul says, if we crucified the flesh, we must leave it there to die. We must renew every day this attitude towards sin of ruthless and uncompromising rejection. In the language of Jesus, as Luke records it, every Christian must take up his cross daily (Luke 9:23)." (Stott, J. R. W. The Message of Galatians: Only one way. Leicester, England; Downer's Grove, Ill., U.S.A.: Inter-Varsity Press)
That is clearly "spot on."
Stott continued:
"J. Brown describes the continual putting to death of the flesh with all its sinful passions and desires in this way:
“Crucifixion…produced death not suddenly but gradually...True Christians do not succeed in completely destroying it (that is the flesh) while here below; but they have fixed it to the cross and they are determined to keep it there till it expires.”
That is well stated! The action of conversion, of repentance, is the action of nailing the flesh, the world, etc., to the cross! And, we are determined to keep it there and watch it die!
James Montgomery Boice explains that in Galatians 5:24 Paul...
"reminds his readers that when they came to Christ, they repented fully of the works of the flesh and indeed turned their backs on them forever. This act they must sustain. In speaking of this radical repentance, Paul uses the vivid image of crucifixion. This is an image he has used in other places; it was a favorite with him. But here he uses it in a slightly different way from the way he used it in Romans 6:6 or Galatians 2:20, for example. In these other instances, the verb is in the passive voice ("was crucified," "have been crucified"), and the reference is to what has been done for the believer as a result of Christ's death. But in this passage the verb is in the active voice ("have crucified") and points rather to what the believer has himself done and must continue to regard as being done. The proper term to describe this act is repentance. Thus the believer in Christ has already repented of his former way of life to the degree of actually having executed the old nature. This does not mean that the battle is thereby over forever. As in an actual crucifixion, life lingers even though the criminal has been nailed to the cross. Nevertheless, the believer is to regard the decisive act as having been done. He is not to seek to remove from the cross what has once been nailed there." (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing)
Again, well said!
Wrote John Gill in his commentary:
"And in consequence of this crucifixion of the body of sin, with Christ upon the cross, when he finished and made an end of it, sin, with its passions and lusts, is crucified by the Spirit of God in regeneration and sanctification; so that it loses its governing power, and has not the dominion it had before: not but that the flesh, or corrupt nature, with its evil affections, and carnal lusts, are still in being, and are alive; as a person fastened to a cross may be alive, though he cannot act and move as before, being under restraints, so the old man, though crucified, and under the restraints of mighty grace, and cannot reign and govern as before, yet is alive, and acts, and operates, and oftentimes has great sway and influence; but whereas he is deprived of his reigning power, he is said to be crucified: and though this act is ascribed to them that are Christ's, yet not as done by them in their own strength, who are not able to grapple with one corruption, but as under the influence of the grace of Christ, and through the power of his Spirit; see (Romans 8:13)."
Again, all these great men have truly explained how the experience of crucifixion is initially experienced in evangelical repentance and such a crucifixion guarantees that the thing crucified will in fact die. It is inevitable. Only fake believers would think of taking self and the flesh from off the cross and sparing their final death.
Have you crucified the flesh, sin, and the world? Are you determined to see them destroyed?
John MacArthur wrote:
"In each of those three passages, “crucified” is simply a vivid and dramatic way to say “killed,” or “executed.” In the first two passages Paul is teaching that at salvation his old, sinful, unregenerate self was executed and he was born a new man in Christ Jesus. In the third passage he is saying that the world has been executed and is now dead to him, so that it is no longer his master, holding him in bondage. He is therefore now free to serve the Lord."
MacArthur also wrote:
"Obviously, in none of those passages does Paul mean to imply that the crucifixion analogy carries the idea of total death, in which all influence ceases. Sin was still a reality in his life, and so was the temptation of the world. But there was a sense in which the power of the old self and of the world was broken. Those influences no longer dominated him."
I agree. But, more on this shortly. However, instead of saying "total death," I would have rather said that in conversion the sinner by faith nails his "old man," or "the flesh," including "the self" (or "ego"), "the world," etc., to the cross and this act begins the death process. Death by crucifixion was not instantaneous but slow. So it is with the death of the flesh with its affections and lusts.
MacArthur wrote:
"In the text of Galatians 5:24, Paul is saying that the flesh has been executed. But how could that be in light of what he has just said in this chapter about believers having a constant war with the ever-present flesh? In what sense is the flesh killed at conversion?
UBS Handbook writes that have crucified "is, of course, a figurative expression, suggesting a connection between this action of the believer and the death of Jesus Christ on the cross. The verb is in the aorist tense, suggesting either that the action took place in the past (at conversion...) or that the action resulted in a complete and decisive change...this action is presently reflected in the experience of every believer... (The United Bible Societies' New Testament Handbook Series)
Beet "Notice three crucifixions in this Epistle; of Paul, of the flesh and its desires, and of the world. Each of these implies the others. In each case crucified denotes death in virtue of Christ’s death on the cross and by union with the Crucified.
Constable - The Christian has crucified the flesh in the sense that when he or she trusted Christ God broke the domination of his or her sinful nature. While we still have a sinful human nature, it does not control us as it did before we trusted in Christ (cf. Ro 6:6–7). Paul said we, not God, have crucified it. We did this when we trusted in Jesus Christ as our Savior (cf. Gal 2:20). Therefore it is inconsistent for us to return to the flesh. “Passions” (Gr. pathemata, cf. Ro 7:5) are the outward expression of inner “desires” (Gr. epithumiai, cf. Gal 5:16). In another sense we need to continually crucify the flesh by choosing to yield to the Spirit (Gal 5:16, 18, 25; Ro 8:13; Col. 3:5). (Galatians)
Yes, what was first done in conversion and regeneration is done continuously. Did we repent when we were born again? Have we stopped repenting? Did we believe when we came to Christ? Have we stopped believing? Did we turn our backs upon our egos, upon the world, and upon trusting in our own works for salvation, when the Lord taught us by his word and Spirit? Did we stop or did we continue to turn our backs?
Spurgeon in the Christian Illustrator wrote the following on Crucifixion of the flesh.
Crucifixion of the flesh: — Men who believe in Jesus become purer, holier, better. They are saved from living as they used to live — saved from licentiousness, dishonesty, drunkenness, selfishness, and any other sin they may have lived in. They are different men. There is a change in their heart and soul, conduct and conversation.
I. THE RECEPTION OF JESUS CHRIST BY FAITH IS, IN ITSELF, AN AVOWAL THAT WE HAVE CRUCIFIED THE FLESH, WITH THE AFFECTIONS AND LUSTS.
Christ died in our room and stead. By faith we regard ourselves as dead with Him.
II. AS A MATTER OF FACT, THE RECEPTION OF CHRIST IS ATTENDED WITH THE CRUCIFIXION OF SIN.
Every truly converted man is a proof of this.
III. THE RECEPTION OF JESUS CHRIST INTO THE HEART BY SIMPLE FAITH IS CALCULATED TO CRUCIFY THE FLESH.
1. The believer has seen the evil of sin. It is a deicide — a killing of God.
2. He has seen in the death of Christ an amazing instance of the great grace of God.
3. He has had a view of the justice of God.
4. He has seen the amazing love of Jesus. How, then, can he go on grieving and offending Him?
IV. THE HOLY SPIRIT IS WITH THE GOSPEL, AND WHERE HE IS HOLINESS MUST BE PROMOTED.
Wherever Jesus Christ is preached, there is present One sublime in rank and high in degree — the ever-blessed Spirit of God. He takes of the things of Christ, and shows them unto men. His power changes the current of men’s desires, making them crucify the flesh and its affections, and love things holy, just, and true."
John Stott, the well known theologian and bible commentator, wrote (emphasis mine):
"We must crucify the flesh...This verse is frequently misunderstood. Please notice that the ‘crucifixion’ of the flesh described here is something that is done not to us but by us. It is we ourselves who are said to ‘have crucified the flesh’."
This is what was emphasized in my previous posting on this subject. Though the crucifixion is done by the sinner in his conversion, it is nevertheless certain that all those who belong to Christ are by the grace and power of God made to do so.
Stott continued:
"Perhaps I can best expose the popular misconception by saying that Galatians 5:24 does not teach the same truth as Galatians 2:20 or Romans 6:6. In those verses we are told that by faith-union with Christ we have been crucified with Him. But here it is we who have taken action. We ‘have crucified’ our old nature. It is not now a ‘dying’ which we have experienced through union with Christ; it is rather a deliberate ‘putting to death’.
What does it mean? Paul borrows the image of crucifixion, of course, from Christ Himself who said:
If any man would come after Me, let him deny himself and take up his cross and follow Me (Mk. 8:34)
To ‘take up the cross’ was our Lord’s vivid figure of speech for self-denial. Every follower of Christ is to behave like a condemned criminal and carry his cross to the place of execution. Now Paul takes the metaphor to its logical conclusion. We must not only take up our cross and walk with it, but actually see that the execution takes place. We are actually to take the flesh, our willful and wayward self, and (metaphorically speaking) nail it to the cross. This is Paul’s graphic description of repentance, of turning our back on the old life of selfishness and sin, repudiating it finally and utterly..."
Stott continued:
"The Greek verb is in the aorist tense, indicating that this is something we did decisively at the moment of conversion. When we came to Jesus Christ, we repented. We ‘crucified’ everything we knew to be wrong. We took our old self-centered nature, with all its sinful passions and desires, and nailed it to the cross. And this repentance of ours was decisive, as decisive as a crucifixion. So, Paul says, if we crucified the flesh, we must leave it there to die. We must renew every day this attitude towards sin of ruthless and uncompromising rejection. In the language of Jesus, as Luke records it, every Christian must take up his cross daily (Luke 9:23)." (Stott, J. R. W. The Message of Galatians: Only one way. Leicester, England; Downer's Grove, Ill., U.S.A.: Inter-Varsity Press)
That is clearly "spot on."
Stott continued:
"J. Brown describes the continual putting to death of the flesh with all its sinful passions and desires in this way:
“Crucifixion…produced death not suddenly but gradually...True Christians do not succeed in completely destroying it (that is the flesh) while here below; but they have fixed it to the cross and they are determined to keep it there till it expires.”
That is well stated! The action of conversion, of repentance, is the action of nailing the flesh, the world, etc., to the cross! And, we are determined to keep it there and watch it die!
James Montgomery Boice explains that in Galatians 5:24 Paul...
"reminds his readers that when they came to Christ, they repented fully of the works of the flesh and indeed turned their backs on them forever. This act they must sustain. In speaking of this radical repentance, Paul uses the vivid image of crucifixion. This is an image he has used in other places; it was a favorite with him. But here he uses it in a slightly different way from the way he used it in Romans 6:6 or Galatians 2:20, for example. In these other instances, the verb is in the passive voice ("was crucified," "have been crucified"), and the reference is to what has been done for the believer as a result of Christ's death. But in this passage the verb is in the active voice ("have crucified") and points rather to what the believer has himself done and must continue to regard as being done. The proper term to describe this act is repentance. Thus the believer in Christ has already repented of his former way of life to the degree of actually having executed the old nature. This does not mean that the battle is thereby over forever. As in an actual crucifixion, life lingers even though the criminal has been nailed to the cross. Nevertheless, the believer is to regard the decisive act as having been done. He is not to seek to remove from the cross what has once been nailed there." (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing)
Again, well said!
Wrote John Gill in his commentary:
"And in consequence of this crucifixion of the body of sin, with Christ upon the cross, when he finished and made an end of it, sin, with its passions and lusts, is crucified by the Spirit of God in regeneration and sanctification; so that it loses its governing power, and has not the dominion it had before: not but that the flesh, or corrupt nature, with its evil affections, and carnal lusts, are still in being, and are alive; as a person fastened to a cross may be alive, though he cannot act and move as before, being under restraints, so the old man, though crucified, and under the restraints of mighty grace, and cannot reign and govern as before, yet is alive, and acts, and operates, and oftentimes has great sway and influence; but whereas he is deprived of his reigning power, he is said to be crucified: and though this act is ascribed to them that are Christ's, yet not as done by them in their own strength, who are not able to grapple with one corruption, but as under the influence of the grace of Christ, and through the power of his Spirit; see (Romans 8:13)."
Again, all these great men have truly explained how the experience of crucifixion is initially experienced in evangelical repentance and such a crucifixion guarantees that the thing crucified will in fact die. It is inevitable. Only fake believers would think of taking self and the flesh from off the cross and sparing their final death.
Have you crucified the flesh, sin, and the world? Are you determined to see them destroyed?
Hall Answers Hyper Calvinism's Pelagian Reasoning
In a follow up to my previous postings citing the old Baptist minister, Robert Hall, I want to post these words from that eminent servant on issues involving the errors of the Hardshells and other Hyper Calvinists together with some comments.
Wrote Hall (emphasis mine)
"The Spirit of God in the word, in describing the character of real saints, beareth witness with our spirits, which are conscious of a real change, that we are the children of God; and if children, then heirs; heirs of God, and joint heirs with Christ Jesus. Rom. viii. 16, 17. Therefore, he that believeth on the Son of God, hath the witness in himself. That is, he is conscious of the acts of his own soul, that they are in nature and kind, however they are deficient in degree, what the people of God in the Scriptures are described by. Every Christian, therefore, habitually believes that such persons as answer to the description of saints, whether themselves or others, shall have everlasting life, (and that no other but such shall be saved). He that believeth not God, hath made him a liar, because he believeth not the record that God gave of his Son; and this is the record, that God hath given to us eternal life; and this life is in his Son; 1 John, v. 10, 11."
This is not the description of a "saint" or "child of God" that one will get from the Hardshells. Hardshells see regeneration or the new birth as a totally subconscious experience, unaccompanied by any cognition. Every "believer" is "conscious of the acts of his own soul," of his act of faith in Christ. Further, he is no temporary believer, but is one who "habitually believes."
Wrote Hall:
"Divine requirements being superior to the ability of men in their present fallen condition, have been exceedingly perplexing to many (amen to that! SG); especially such as feel themselves without strength, which the Scriptures declare them to be for whom Christ died, (Rom. v. 6.) and to whom he says, Without me ye can do nothing, John, xv.5, whose experience of their utter inability and absolute dependence on the Lord coincides with what the apostle expresses concerning himself and his brethren, who were even able ministers of the New Testament. Their language is, Who is sufficient for these things? 2 Cor. ii. 16. We are not sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God. 2 Cor. iii. 5, 6. From a consciousness of personal inability, joined with a conviction of their absolute and necessary obligation to obedience, arise various difficulties relating to the equity of God in requiring that of his creatures which he knows and declares is not in their power to perform. To assert and maintain that men have an inherent power to turn to God and embrace the gospel, and glorify him in a course of holy obedience to his law, without the infusion of supernatural principles, is to oppose the positive declarations of God's word respecting the necessity of regeneration, and the impossibility of those who are in the flesh doing any thing pleasing and acceptable to God. See Rom. viii. 5, 8. But those who oppose the doctrine of free grace are constrained to plead for the power of man to love and obey God, representing men's inability as absolutely inconsistent with scriptural commands and exhortations to obedience and faith; these, on the one hand, declaim with an air of triumph on the absurdity of supposing God to require impossibilities; in which those heartily concur who hold the truth in unrighteousness, and represent men as quite blameless, though disobedient, because they have no power of themselves to obey. Various methods have been taken to apologize for man's imperfections, and extenuate his guilt." (pgs. 205-09)
This is a Hardshell and Pelagian error that Hall describes. These represent man's "inability" to be "inconsistent with scriptural commands and exhortations to obedience and faith." Hardshells constantly affirm that the gospel is not addressed to "dead" sinners because they are unable to hear and believe it. They affirm that it is no sin for the unregenerate to reject Christ and the gospel for they are not under any obligation to accept Christ and believe. It is for this reason that Hardshells have been styled as "Antinomian." (See the series "Hardshell Antinomianism")
Wrote Hall:
"Another method of accounting for God’s requiring perfect obedience of imperfect men, is the consideration of our being represented by Adam in the covenant which was made with him. The reasoning of many eminent men has been thus:—“We had in Adam full and adequate ability every way proportionable to the nature and extent of duty; and though men have lost their power to obey, God has neither lost nor given up his authority to command: therefore it is our duty to exert not only the strength we are now possessed of, but likewise the strength we should have had, supposing our first parent had continued in that state of purity and power.”
That is indeed one answer to the charge that depraved impotent sinners are not obligated to obey any divine requirement.
Wrote Hall:
"...it seems contrary to the common or known rules of justice and equity, to punish on the account of not performing what is naturally impossible to be performed. Hence, some who have endeavored to hold up the doctrines of grace as objects of ridicule and contempt, have boldly asserted, that according to these doctrines, future judgment would be a mere farce. For that God might as justly punish slow moving animals for deficiency in swiftness, and those for not flying who have no wings to fly with, nor in any respect formed for such a motion, as to punish men for not doing what they cannot possibly accomplish, but is as much above their power as to create a world. Such kind of checks the adherents to truth have frequently met with. And such reasoning, or rather declamation, has been very stumbling to weak Christians. Some have been severely tried by the above misrepresentation of gospel truths, and tempted to think what they dare not utter."
And it certainly has been "very stumbling" to our Hardshell brethren!
Wrote Hall:
"For the relief of such, I would propose to their calm and candid consideration a distinction between natural and moral inability which seems necessary to be well understood in order to obtain consistent views of Divine revelation, relating to the requirements of God's righteous law and the nature of his precious gospel. By Natural inability, is intended a want of a natural capacity or opportunity to know and do what is commanded, or an absolute defect in the natural powers of a man's mind or body, by which he is rendered incapable of acting although his will were bent upon the performance of his duty. Whatever totally prevents, or is in absolute obstruction in the way of a person's knowing or doing any thing, which renders the acquirement impossible, though he be ever so desirous of accomplishing it, is what I wish to have considered as included in natural inability. Moral inability consists in a disinclination to what is good, or a dislike of, and aversion to, what God has made a person's duty."(ibid)
We discussed this at length in our series "Hardshell Pelagianism" and cited from numerous great theologians on this point. I have heard Hardshells and some other Calvinists speak of lost man's inability as being physical or natural, affirming that man's inability is like the inability of a worm to fly. Such an erroneous view of what it means to be "degenerate" has led our Hardshell brothers to have erroneous views of what it means to be "regenerate." To them, regeneration gives a man additional physical or natural abilities.
Wrote Hall:
"Men are dead in sin, but that death does not consist in a deprivation of natural faculties...Duty is ever measured by natural ability."
Exactly!
Wrote Hall:
"In regeneration the Holy Spirit does not create new faculties, or bestow a new set of natural powers; he does not produce “a new head, but a new heart,” by infusing new principles and holy dispositions. But if a deficiency in natural powers was the fountain of fault, or the source of blame, from whence criminal actions proceed, there would be a necessity for the production of new faculties, or otherwise a removal of their natural deficiencies. And if so, the surest evidences of a gracious change would be a strong memory, a fertile imagination, a fund of wit, and a profound, deep understanding, or clear ideas, and strong reasoning. In short, an assemblage of fine brilliant parts would, in that case, be the best proof of true holiness."
This is what the great Jonathan Edwards wrote at length about and from whom I cited in the above series. We cited from several others on this point. The great Andrew Fuller also wrote much on this.
Wrote Hall:
"He requires nothing naturally impossible to be performed. He has not made any thing the duty of his creatures which exceeds their natural ability, nor does he punish them for not acquiring or doing what is naturally beyond their power to perform."
My views exactly!
Wrote Hall (emphasis mine)
"The Spirit of God in the word, in describing the character of real saints, beareth witness with our spirits, which are conscious of a real change, that we are the children of God; and if children, then heirs; heirs of God, and joint heirs with Christ Jesus. Rom. viii. 16, 17. Therefore, he that believeth on the Son of God, hath the witness in himself. That is, he is conscious of the acts of his own soul, that they are in nature and kind, however they are deficient in degree, what the people of God in the Scriptures are described by. Every Christian, therefore, habitually believes that such persons as answer to the description of saints, whether themselves or others, shall have everlasting life, (and that no other but such shall be saved). He that believeth not God, hath made him a liar, because he believeth not the record that God gave of his Son; and this is the record, that God hath given to us eternal life; and this life is in his Son; 1 John, v. 10, 11."
This is not the description of a "saint" or "child of God" that one will get from the Hardshells. Hardshells see regeneration or the new birth as a totally subconscious experience, unaccompanied by any cognition. Every "believer" is "conscious of the acts of his own soul," of his act of faith in Christ. Further, he is no temporary believer, but is one who "habitually believes."
Wrote Hall:
"Divine requirements being superior to the ability of men in their present fallen condition, have been exceedingly perplexing to many (amen to that! SG); especially such as feel themselves without strength, which the Scriptures declare them to be for whom Christ died, (Rom. v. 6.) and to whom he says, Without me ye can do nothing, John, xv.5, whose experience of their utter inability and absolute dependence on the Lord coincides with what the apostle expresses concerning himself and his brethren, who were even able ministers of the New Testament. Their language is, Who is sufficient for these things? 2 Cor. ii. 16. We are not sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God. 2 Cor. iii. 5, 6. From a consciousness of personal inability, joined with a conviction of their absolute and necessary obligation to obedience, arise various difficulties relating to the equity of God in requiring that of his creatures which he knows and declares is not in their power to perform. To assert and maintain that men have an inherent power to turn to God and embrace the gospel, and glorify him in a course of holy obedience to his law, without the infusion of supernatural principles, is to oppose the positive declarations of God's word respecting the necessity of regeneration, and the impossibility of those who are in the flesh doing any thing pleasing and acceptable to God. See Rom. viii. 5, 8. But those who oppose the doctrine of free grace are constrained to plead for the power of man to love and obey God, representing men's inability as absolutely inconsistent with scriptural commands and exhortations to obedience and faith; these, on the one hand, declaim with an air of triumph on the absurdity of supposing God to require impossibilities; in which those heartily concur who hold the truth in unrighteousness, and represent men as quite blameless, though disobedient, because they have no power of themselves to obey. Various methods have been taken to apologize for man's imperfections, and extenuate his guilt." (pgs. 205-09)
This is a Hardshell and Pelagian error that Hall describes. These represent man's "inability" to be "inconsistent with scriptural commands and exhortations to obedience and faith." Hardshells constantly affirm that the gospel is not addressed to "dead" sinners because they are unable to hear and believe it. They affirm that it is no sin for the unregenerate to reject Christ and the gospel for they are not under any obligation to accept Christ and believe. It is for this reason that Hardshells have been styled as "Antinomian." (See the series "Hardshell Antinomianism")
Wrote Hall:
"Another method of accounting for God’s requiring perfect obedience of imperfect men, is the consideration of our being represented by Adam in the covenant which was made with him. The reasoning of many eminent men has been thus:—“We had in Adam full and adequate ability every way proportionable to the nature and extent of duty; and though men have lost their power to obey, God has neither lost nor given up his authority to command: therefore it is our duty to exert not only the strength we are now possessed of, but likewise the strength we should have had, supposing our first parent had continued in that state of purity and power.”
That is indeed one answer to the charge that depraved impotent sinners are not obligated to obey any divine requirement.
Wrote Hall:
"...it seems contrary to the common or known rules of justice and equity, to punish on the account of not performing what is naturally impossible to be performed. Hence, some who have endeavored to hold up the doctrines of grace as objects of ridicule and contempt, have boldly asserted, that according to these doctrines, future judgment would be a mere farce. For that God might as justly punish slow moving animals for deficiency in swiftness, and those for not flying who have no wings to fly with, nor in any respect formed for such a motion, as to punish men for not doing what they cannot possibly accomplish, but is as much above their power as to create a world. Such kind of checks the adherents to truth have frequently met with. And such reasoning, or rather declamation, has been very stumbling to weak Christians. Some have been severely tried by the above misrepresentation of gospel truths, and tempted to think what they dare not utter."
And it certainly has been "very stumbling" to our Hardshell brethren!
Wrote Hall:
"For the relief of such, I would propose to their calm and candid consideration a distinction between natural and moral inability which seems necessary to be well understood in order to obtain consistent views of Divine revelation, relating to the requirements of God's righteous law and the nature of his precious gospel. By Natural inability, is intended a want of a natural capacity or opportunity to know and do what is commanded, or an absolute defect in the natural powers of a man's mind or body, by which he is rendered incapable of acting although his will were bent upon the performance of his duty. Whatever totally prevents, or is in absolute obstruction in the way of a person's knowing or doing any thing, which renders the acquirement impossible, though he be ever so desirous of accomplishing it, is what I wish to have considered as included in natural inability. Moral inability consists in a disinclination to what is good, or a dislike of, and aversion to, what God has made a person's duty."(ibid)
We discussed this at length in our series "Hardshell Pelagianism" and cited from numerous great theologians on this point. I have heard Hardshells and some other Calvinists speak of lost man's inability as being physical or natural, affirming that man's inability is like the inability of a worm to fly. Such an erroneous view of what it means to be "degenerate" has led our Hardshell brothers to have erroneous views of what it means to be "regenerate." To them, regeneration gives a man additional physical or natural abilities.
Wrote Hall:
"Men are dead in sin, but that death does not consist in a deprivation of natural faculties...Duty is ever measured by natural ability."
Exactly!
Wrote Hall:
"In regeneration the Holy Spirit does not create new faculties, or bestow a new set of natural powers; he does not produce “a new head, but a new heart,” by infusing new principles and holy dispositions. But if a deficiency in natural powers was the fountain of fault, or the source of blame, from whence criminal actions proceed, there would be a necessity for the production of new faculties, or otherwise a removal of their natural deficiencies. And if so, the surest evidences of a gracious change would be a strong memory, a fertile imagination, a fund of wit, and a profound, deep understanding, or clear ideas, and strong reasoning. In short, an assemblage of fine brilliant parts would, in that case, be the best proof of true holiness."
This is what the great Jonathan Edwards wrote at length about and from whom I cited in the above series. We cited from several others on this point. The great Andrew Fuller also wrote much on this.
Wrote Hall:
"He requires nothing naturally impossible to be performed. He has not made any thing the duty of his creatures which exceeds their natural ability, nor does he punish them for not acquiring or doing what is naturally beyond their power to perform."
My views exactly!
Monday, December 17, 2018
Watch This & Be Blessed!
Kevin Pendergrass of the "Church of Christ" along with two other ministers have made a video entitled "CONFESSIONS OF FORMER LEGALISTS" and I was so blessed to watch it. I recommend that you watch it and be blessed.
I have been reading some of the writings of brother Pendergrass for awhile now and cited from him on the adultery question in my recent series on that subject.
To watch the video see here
See also these two videos
Being Legalistic
and
A Different Kind Of Poison
I have been reading some of the writings of brother Pendergrass for awhile now and cited from him on the adultery question in my recent series on that subject.
To watch the video see here
See also these two videos
Being Legalistic
and
A Different Kind Of Poison
Sunday, December 16, 2018
"They That Are Christ's"
"they that are Christ's have crucified the flesh with the affections and lusts." (Gal. v. 24)
Here is another passage to add to the list of scripture texts that prove to be insurmountable to overcome for promoters and defenders of the leading tenets of Hardshellism. Let us see why. Let us analyze the words of the apostle by using the rhetorical or Socratic method.
Let us ask the text, and ourselves, some questions.
First, do not the words "they who belong to Christ" equate with "they who are saved"?
Answer: yes. It could mean "all the elect who belong to Christ via the everlasting covenant" or "all elect who have been regenerated or born again via conversion." The latter, however, is the obvious choice here, because this act of crucifying the flesh is something that "they who are Christ's" personally do, and therefore not something done for them in eternity past.
Second, is the predicate "have crucified the flesh..." a universal or limited categorical proposition?
Answer: It is clearly a universal proposition. All s is p. In other words, all "they" have "crucified the flesh." Paul does not say "some who belong to Christ have crucified..."
Third, to what point in time does the apostle point, in the experience of "they who belong to Christ," when they crucify the flesh? Is it conversion? Regeneration?
Will our Hardshell brethren gives us their answer to these questions on this text?
Possessed By Christ
Means that Christ has taken possession of the person, that he comes into the very heart and soul of a person, and "takes over." When men speak of "demon possession" they interpret that as meaning that a demon spirit has entered into the psyche and takes control. So, when we speak of "Christ possession," we mean that Christ enters into the psyche and takes control. That is what Paul is talking about when he speaks of "they who are Christ's."
To whom do you belong?
Have you experienced Christ's crucifixion? You cannot experience his resurrection without experiencing his death. If you have not crucified the flesh, then you cannot be among those who belong to Christ. That is against Hardshellism.
In other passages Paul refers to the believer's crucifixion.
"knowing this, that our old self was crucified with Him, that our body of sin might be done away with, that we should no longer be slaves to sin." (Rom. 6: 6)
"I have been crucified with Christ; and it is no longer I who live, but Christ lives in me and the life which I now live in the flesh I live by faith in the Son of God, who loved me, and delivered Himself up for me." (Gal 2: 20)
Does this not refer to conversion and make conversion necessary for being one who belongs to Christ?
Here is another passage to add to the list of scripture texts that prove to be insurmountable to overcome for promoters and defenders of the leading tenets of Hardshellism. Let us see why. Let us analyze the words of the apostle by using the rhetorical or Socratic method.
Let us ask the text, and ourselves, some questions.
First, do not the words "they who belong to Christ" equate with "they who are saved"?
Answer: yes. It could mean "all the elect who belong to Christ via the everlasting covenant" or "all elect who have been regenerated or born again via conversion." The latter, however, is the obvious choice here, because this act of crucifying the flesh is something that "they who are Christ's" personally do, and therefore not something done for them in eternity past.
Second, is the predicate "have crucified the flesh..." a universal or limited categorical proposition?
Answer: It is clearly a universal proposition. All s is p. In other words, all "they" have "crucified the flesh." Paul does not say "some who belong to Christ have crucified..."
Third, to what point in time does the apostle point, in the experience of "they who belong to Christ," when they crucify the flesh? Is it conversion? Regeneration?
Will our Hardshell brethren gives us their answer to these questions on this text?
Possessed By Christ
Means that Christ has taken possession of the person, that he comes into the very heart and soul of a person, and "takes over." When men speak of "demon possession" they interpret that as meaning that a demon spirit has entered into the psyche and takes control. So, when we speak of "Christ possession," we mean that Christ enters into the psyche and takes control. That is what Paul is talking about when he speaks of "they who are Christ's."
To whom do you belong?
Have you experienced Christ's crucifixion? You cannot experience his resurrection without experiencing his death. If you have not crucified the flesh, then you cannot be among those who belong to Christ. That is against Hardshellism.
In other passages Paul refers to the believer's crucifixion.
"knowing this, that our old self was crucified with Him, that our body of sin might be done away with, that we should no longer be slaves to sin." (Rom. 6: 6)
"I have been crucified with Christ; and it is no longer I who live, but Christ lives in me and the life which I now live in the flesh I live by faith in the Son of God, who loved me, and delivered Himself up for me." (Gal 2: 20)
Does this not refer to conversion and make conversion necessary for being one who belongs to Christ?
Friday, December 14, 2018
Sophist Preachers
Introduction
It is my intention to write a new series with the above title and this first posting will be an introduction. It is my intention to finish my series on "Redemption," this being a priority, and to also continue my commentary on the "Apocalypse." In this series we will look at the history of the Sophists in Greek and Roman society in the time of the Apostles and how the apostle Paul in particular, in his Corinthian epistles, spoke against the beliefs, values, and tactics of the Sophists prevalent in Corinth. We will see that the beliefs and practices of the ancient Sophists are still prevalent in the world today.
The worldview of the Sophists, with their values and recipes for living life, are accepted, taught, and practiced by nearly the whole world today. Christians, however, cannot accept the basic beliefs and practices of the Sophists. To the degree that professing Christians accept and practice the teachings of the Sophists, to that degree they are yet "carnal" and "think (or reason) as natural men," as Paul stated in his opening words of his first epistle to the Corinthian Christians. For them to become more "spiritual," and less "carnal," they would have to rid themselves of the philosophy of the Sophists and of all worldly thinking.
In this Introduction I wish to cite from Dr. Henry B. Waiters and his article "What preachers have become" (see here). Wrote Waiters (emphasis mine):
"During the Classical period of Ancient Greece, the Sophists (a class of teachers of rhetoric, philosophy and the art of successful living) perfected the art of speech writing and public speaking. Central to their study was rhetoric which is defined as the skill of using language and speech effectively and persuasively.
Sophists were experts, professors, teachers and authorities on presenting arguments, earning a reputation of “extravagant displays of language for astonishing audiences with their brilliant styles, colorful appearances and flamboyant personalities.” Frequently a Sophist, as a professional orator, would offer his services for pay, generally for legal purposes or entertainment in the public square. They razzled and dazzled the audience with their mastery of persuasive discourse.
The Sophists became controversial for several reasons, particularly for their view of truth. For them, truth was not found in transcendent fundamental or spiritual reality, but in the persuasive power of words projected, rather than objective truth. In other words, skilled Sophists became the source of — as opposed to the tools or bearers — of truth. In this sense truth is not transcendent, but subjective intervention.
There is a sense that the majority of current preachers have become modern-day Sophists, concerned with the use of flattering words in the pulpit, as opposed to gospel truth, with the intent to entertain an audience that would rather have amusing discourse than preaching that “Convicts, Converts and Subverts.”
With the “platform grandstanding and showmanship” adorned in polished rhetoric, they preach to itching ears rather than wounded hearts. At the end of the day preaching becomes an act of entertainment in the interest of delighting the audience. Truth is dressed up with lavish garments of eloquence and style, turning it into something else.
Preaching is not to amuse but to amend the hearers. It is not manipulating the crowd using techniques that excite and stir and move people’s emotions to achieve results, but being the messenger of God with God’s Word and God’s Wisdom in God’s Power preaching the Scriptures."
Well, amen to all that!
Where do we see the Sophists today? Are they still not seen in colleges and universities? Are these professors not generally liberal in their thinking as the Sophists of old? Do they not think that absolute truth, like Christians believe is found in the Bible, is a myth? Do they not think that truth is relative? Like those judges who deny divine or natural law, in favor of the Realist view (in legal philosophy) that right (or law) is "whatever the judge says it is," Sophists believe that "truth" is whatever they say it is, or at least is what they can convince the majority is "truth." They convince people that they, because of their education and speaking skills, are the experts and know best, and that people should simply believe them for that reason. Sound familiar today?
Not only do we find Sophists in teaching positions, where they are paid for their sophistic teaching, but we find them in the legal profession still today. An eloquent and artful attorney has often been able to sway a jury and subvert truth and justice. Not only do we find Sophists plenty in teaching positions in schools and colleges, and in the legal profession, but in politics. How many politicians are Sophists?
We could multiply the list of occupations where Sophists are prevalent. But, it is not my intention to focus on Sophists in the secular world, but on how Sophist thinking is prevalent even among Christians, and certainly among those who make it a living to preach. We will contrast Sophist ideas with those of the Scriptures, as did Paul in his first Corinthian epistle.
I graduated college with a double major, in Sociology and Communication. I studied rhetoric, persuasion, debate, and other such subjects that are part of the core curriculum of a Communication's major. But, all students, whatever their major, had to take classes in speech and communication. The idea is that you cannot succeed if you do not learn to speak well.
I am not condemning speaking well. I am condemning the abuse of the thing, not the thing itself. I am not condoning a preacher butchering the king's English either. Preachers have a need to be "skilled in the word of righteousness" (Hebrews 5:13) and to have "the tongue of the learned" (Isa. 50:4). Some of this is "art," the result of being gifted by God, while some is "science," being a skill that is learned.
I also do not want to focus on merely how preachers today have become Sophists in their teaching and practice, but also on how ordinary Christians remain carnal and do not become more spiritual because of their acceptance of Sophistic thought.
It is my intention to write a new series with the above title and this first posting will be an introduction. It is my intention to finish my series on "Redemption," this being a priority, and to also continue my commentary on the "Apocalypse." In this series we will look at the history of the Sophists in Greek and Roman society in the time of the Apostles and how the apostle Paul in particular, in his Corinthian epistles, spoke against the beliefs, values, and tactics of the Sophists prevalent in Corinth. We will see that the beliefs and practices of the ancient Sophists are still prevalent in the world today.
The worldview of the Sophists, with their values and recipes for living life, are accepted, taught, and practiced by nearly the whole world today. Christians, however, cannot accept the basic beliefs and practices of the Sophists. To the degree that professing Christians accept and practice the teachings of the Sophists, to that degree they are yet "carnal" and "think (or reason) as natural men," as Paul stated in his opening words of his first epistle to the Corinthian Christians. For them to become more "spiritual," and less "carnal," they would have to rid themselves of the philosophy of the Sophists and of all worldly thinking.
In this Introduction I wish to cite from Dr. Henry B. Waiters and his article "What preachers have become" (see here). Wrote Waiters (emphasis mine):
"During the Classical period of Ancient Greece, the Sophists (a class of teachers of rhetoric, philosophy and the art of successful living) perfected the art of speech writing and public speaking. Central to their study was rhetoric which is defined as the skill of using language and speech effectively and persuasively.
Sophists were experts, professors, teachers and authorities on presenting arguments, earning a reputation of “extravagant displays of language for astonishing audiences with their brilliant styles, colorful appearances and flamboyant personalities.” Frequently a Sophist, as a professional orator, would offer his services for pay, generally for legal purposes or entertainment in the public square. They razzled and dazzled the audience with their mastery of persuasive discourse.
The Sophists became controversial for several reasons, particularly for their view of truth. For them, truth was not found in transcendent fundamental or spiritual reality, but in the persuasive power of words projected, rather than objective truth. In other words, skilled Sophists became the source of — as opposed to the tools or bearers — of truth. In this sense truth is not transcendent, but subjective intervention.
There is a sense that the majority of current preachers have become modern-day Sophists, concerned with the use of flattering words in the pulpit, as opposed to gospel truth, with the intent to entertain an audience that would rather have amusing discourse than preaching that “Convicts, Converts and Subverts.”
With the “platform grandstanding and showmanship” adorned in polished rhetoric, they preach to itching ears rather than wounded hearts. At the end of the day preaching becomes an act of entertainment in the interest of delighting the audience. Truth is dressed up with lavish garments of eloquence and style, turning it into something else.
Preaching is not to amuse but to amend the hearers. It is not manipulating the crowd using techniques that excite and stir and move people’s emotions to achieve results, but being the messenger of God with God’s Word and God’s Wisdom in God’s Power preaching the Scriptures."
Well, amen to all that!
Where do we see the Sophists today? Are they still not seen in colleges and universities? Are these professors not generally liberal in their thinking as the Sophists of old? Do they not think that absolute truth, like Christians believe is found in the Bible, is a myth? Do they not think that truth is relative? Like those judges who deny divine or natural law, in favor of the Realist view (in legal philosophy) that right (or law) is "whatever the judge says it is," Sophists believe that "truth" is whatever they say it is, or at least is what they can convince the majority is "truth." They convince people that they, because of their education and speaking skills, are the experts and know best, and that people should simply believe them for that reason. Sound familiar today?
Not only do we find Sophists in teaching positions, where they are paid for their sophistic teaching, but we find them in the legal profession still today. An eloquent and artful attorney has often been able to sway a jury and subvert truth and justice. Not only do we find Sophists plenty in teaching positions in schools and colleges, and in the legal profession, but in politics. How many politicians are Sophists?
We could multiply the list of occupations where Sophists are prevalent. But, it is not my intention to focus on Sophists in the secular world, but on how Sophist thinking is prevalent even among Christians, and certainly among those who make it a living to preach. We will contrast Sophist ideas with those of the Scriptures, as did Paul in his first Corinthian epistle.
I graduated college with a double major, in Sociology and Communication. I studied rhetoric, persuasion, debate, and other such subjects that are part of the core curriculum of a Communication's major. But, all students, whatever their major, had to take classes in speech and communication. The idea is that you cannot succeed if you do not learn to speak well.
I am not condemning speaking well. I am condemning the abuse of the thing, not the thing itself. I am not condoning a preacher butchering the king's English either. Preachers have a need to be "skilled in the word of righteousness" (Hebrews 5:13) and to have "the tongue of the learned" (Isa. 50:4). Some of this is "art," the result of being gifted by God, while some is "science," being a skill that is learned.
I also do not want to focus on merely how preachers today have become Sophists in their teaching and practice, but also on how ordinary Christians remain carnal and do not become more spiritual because of their acceptance of Sophistic thought.
Robert Hall On Means, Perseverance
The following citations from the writings of Robert Hall show what the Old Baptists believed at the end of the 18th and beginning of the 19th century about salvation. His circular letters were to the Northamptonshire Association.
On Perseverance
Wrote Robert Hall on the work of the Holy Spirit (circular letter - see here).
"It belongs to him to seal us to the day of redemption; to put that mark and character upon us, which distinguishes the children of God, as well as to afford a foretaste and an earnest of the future inheritance. And hereby, saith an apostle, we know that we are of God, by the Spirit which he hath given us. It is his office to subdue the corruption of our nature, not by leaving us inactive spectators of the combat, but by engaging us to a determined resistance to every sinful propensity, by teaching our hands to war, and our fingers to fight, so that the victory shall be ours, and the praise his. To help the infirmities of saints, who know not what to pray for as they ought, by making intercession for them with groanings which cannot be uttered, is an important branch of his office." (pg. 438)
Salvation is by grace, but salvation involves winning the battle with personal sin. Today's Hardshells in denying perseverance and the necessity of progressive growth and sanctification for final salvation have departed from the Old Baptist faith and are not entitled to be called "primitive."
Conviction Is Not Evidence Of Regeneration
Wrote Hall:
"Wherever the Spirit of God is in reality, he will convince of sin; but conviction is produced in thousands who still remain destitute of saving grace.—That influence of the Spirit by which a change of heart is effected, is essentially different from the distress and alarm which may be resolved into the exercise of mere natural conscience. For a man to be convinced that he is a sinner, and to tremble at the apprehension of wrath to come, is certainly something very distinct from becoming a new creature. Real Christians have not only perceived their danger, but have fled for refuge; have not only been less or more troubled with a sense of guilt, but, in consequence of coming to Christ, have found rest for their souls. On a review of your past life, you perceive innumerable transgressions, it may be, and are perfectly convinced that you have been “walking according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience.” So far it is well : your apprehensions are just, and well founded; and your situation more replete with danger than you have ever conceived it to be. Do not however rest here. Let the views you entertain excite you the more earnestly to press into the kingdom of God. Let them engage you to a more diligent use of the means of grace, and, above all, let them lead you to fix your hope and trust on the Redeemer, whose blood alone can cleanse you from all sin, and whose intercession is able to save “to the uttermost all that come unto God by him.” Heb. vii. 25. Apply to him with humble faith and ardent prayer, and though you may be tempted to cherish doubts of the extent of his power and grace, say with him of old, “Lord, I believe, help thou my unbelief.” (pg. 455-56)
That is real "Old Baptist" doctrine! Today's Hardshells are not what they claim to be, but ironically, are the real "new schoolers" or as R.B.C. Howell styled them, "new test men."
Unbelievers Lost
Wrote Hall to the brethren:
"If you ask how you may know whether you are partakers of the special grace of God we reply, This will be best ascertained by its fruits. When you feel a fixed hatred of sin, an intense thirst after holiness and perfection, and a delight in the word and ways of God, when you are habitually disposed to dwell on the thoughts of Christ and heaven, when the Saviour appears unspeakably precious, as the pearl of great price, and you are habitually ready to part with every thing for his sake, you may be certain that you are born of God. These are the fruits of the Spirit, which sufficiently demonstrate the influence and presence of that blessed Agent. Till you have experienced effects of this kind, you are in a wretched state, though surrounded with all the brightest earthly prospects, because you are estranged from God, and exposed to his eternal wrath and displeasure." (456)
Notice that Hall affirms that sinners, though under some conviction of sin, and somewhat "awakened" to their lost state, are still in a wretched unregenerate state until they have experienced a genuine union with Christ by faith.
Gospel The Means Of Regeneration
In the circular "ON HEARING THE WORD," addressed to the Northamptonshire Association (1813), Hall wrote:
"Though the Spirit bloweth where it listeth, where the gospel is not preached the effects of his operation are rarely to be discerned, and we witness few or no indications of a renewed character out of the bounds of Christendom. From the history of religion, in all ages, it appears that the Spirit is accustomed to follow in the footsteps of his revealed Word; and that, wherever his work lies, he prepares his way by first communicating the Oracles of God. When he proposed to take out a people for his name from among the Gentiles, the first step he took was to commission the apostles to preach the gospel to every creature. To this St. Paul most solemnly directs our attention, in his first Epistle to the Corinthians, as the grand instrument of human salvation:- When, in the wisdom of God, the world by wisdom knew not God, it pleased him, by the foolishness of preaching, to save them that believe. So intimate by divine appointment, is the connexion betwixt the salvation of man and the ministry of the Word, that the method of salvation, under the gospel, derives from the latter its distinguishing appellation, being denominated the hearing of faith. St. James, in like manner, asserts it to be the instrumental cause of our regeneration. Of his own will begat he us, by the Word of Truth. And to the same purpose St. Peter reminds the Christians, whom he was addressing, that they were born not of corruptible seed, but of incorruptible, by the word of God; which word, he adds, is by the gospel preached unto you. The written Word, we are told, indeed, from the highest authority, is able to make us wise unto salvation, and many pleasing instances of its saving efficacy might be produced to confirm this position; but, as the gospel was preached before it was penned, it is certain that most of the passages which speak on this subject are to be referred to its public ministry, and that, in subsequent ages, God has put a distinguishing honour upon it, by employing it as the principal means of accomplishing his saving purposes. There is every reason to suppose that the far greater part of those who have been truly sanctified and enlightened, will ascribe the change they have experienced principally to the hearing of faith." (461-64)
Is that clear? Where are the writings of the Hardshells from that period of time that taught contrary to this? We have called upon today's Hardshells to give us the writings of men in the 18th century who taught the no means view of regeneration and they have remained silent as the grave. We all know the reason. There is no such writings because Hardshell no means view is a new and novel view among Baptists, not being propounded till the rise of the Hardshells in the mid 19th century.
In addition to the above words of Hall, he also wrote these words:
"When we see men attentive under the ministry of the Word, and evidently anxious to comprehend its truths, we cannot but entertain hopes of their salvation; for “faith cometh by hearing, and hearing by the Word of God.” (465)
"Establish in your minds the highest reverence and esteem of the glorious gospel...Recollect that on its acceptance or rejection, on the effects which it produces on the heart and life, depends our state for eternity..." (467)
"It is not merely the incorruptible seed of regeneration; it is also the mould in which our souls must be cast, agreeable to the apostle's beautiful metaphor: "You have obeyed from the heart that form (or mould) of doctrine into which ye were delivered." (468)
"To tremble at God's Word is also mentioned as one of the most essential features in the character of him to whom God will look with approbation." (468)
There used to be a TV show called "To Tell The Truth" and the famous line was "will the real (name inserted) please stand up." In a similar way we ask the question "will the real Old Baptists please stand up." Today's Hardshells who do not believe what Hall wrote are not the real Old Baptists but are imposters.
On Perseverance
Wrote Robert Hall on the work of the Holy Spirit (circular letter - see here).
"It belongs to him to seal us to the day of redemption; to put that mark and character upon us, which distinguishes the children of God, as well as to afford a foretaste and an earnest of the future inheritance. And hereby, saith an apostle, we know that we are of God, by the Spirit which he hath given us. It is his office to subdue the corruption of our nature, not by leaving us inactive spectators of the combat, but by engaging us to a determined resistance to every sinful propensity, by teaching our hands to war, and our fingers to fight, so that the victory shall be ours, and the praise his. To help the infirmities of saints, who know not what to pray for as they ought, by making intercession for them with groanings which cannot be uttered, is an important branch of his office." (pg. 438)
Salvation is by grace, but salvation involves winning the battle with personal sin. Today's Hardshells in denying perseverance and the necessity of progressive growth and sanctification for final salvation have departed from the Old Baptist faith and are not entitled to be called "primitive."
Conviction Is Not Evidence Of Regeneration
Wrote Hall:
"Wherever the Spirit of God is in reality, he will convince of sin; but conviction is produced in thousands who still remain destitute of saving grace.—That influence of the Spirit by which a change of heart is effected, is essentially different from the distress and alarm which may be resolved into the exercise of mere natural conscience. For a man to be convinced that he is a sinner, and to tremble at the apprehension of wrath to come, is certainly something very distinct from becoming a new creature. Real Christians have not only perceived their danger, but have fled for refuge; have not only been less or more troubled with a sense of guilt, but, in consequence of coming to Christ, have found rest for their souls. On a review of your past life, you perceive innumerable transgressions, it may be, and are perfectly convinced that you have been “walking according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience.” So far it is well : your apprehensions are just, and well founded; and your situation more replete with danger than you have ever conceived it to be. Do not however rest here. Let the views you entertain excite you the more earnestly to press into the kingdom of God. Let them engage you to a more diligent use of the means of grace, and, above all, let them lead you to fix your hope and trust on the Redeemer, whose blood alone can cleanse you from all sin, and whose intercession is able to save “to the uttermost all that come unto God by him.” Heb. vii. 25. Apply to him with humble faith and ardent prayer, and though you may be tempted to cherish doubts of the extent of his power and grace, say with him of old, “Lord, I believe, help thou my unbelief.” (pg. 455-56)
That is real "Old Baptist" doctrine! Today's Hardshells are not what they claim to be, but ironically, are the real "new schoolers" or as R.B.C. Howell styled them, "new test men."
Unbelievers Lost
Wrote Hall to the brethren:
"If you ask how you may know whether you are partakers of the special grace of God we reply, This will be best ascertained by its fruits. When you feel a fixed hatred of sin, an intense thirst after holiness and perfection, and a delight in the word and ways of God, when you are habitually disposed to dwell on the thoughts of Christ and heaven, when the Saviour appears unspeakably precious, as the pearl of great price, and you are habitually ready to part with every thing for his sake, you may be certain that you are born of God. These are the fruits of the Spirit, which sufficiently demonstrate the influence and presence of that blessed Agent. Till you have experienced effects of this kind, you are in a wretched state, though surrounded with all the brightest earthly prospects, because you are estranged from God, and exposed to his eternal wrath and displeasure." (456)
Notice that Hall affirms that sinners, though under some conviction of sin, and somewhat "awakened" to their lost state, are still in a wretched unregenerate state until they have experienced a genuine union with Christ by faith.
Gospel The Means Of Regeneration
In the circular "ON HEARING THE WORD," addressed to the Northamptonshire Association (1813), Hall wrote:
"Though the Spirit bloweth where it listeth, where the gospel is not preached the effects of his operation are rarely to be discerned, and we witness few or no indications of a renewed character out of the bounds of Christendom. From the history of religion, in all ages, it appears that the Spirit is accustomed to follow in the footsteps of his revealed Word; and that, wherever his work lies, he prepares his way by first communicating the Oracles of God. When he proposed to take out a people for his name from among the Gentiles, the first step he took was to commission the apostles to preach the gospel to every creature. To this St. Paul most solemnly directs our attention, in his first Epistle to the Corinthians, as the grand instrument of human salvation:- When, in the wisdom of God, the world by wisdom knew not God, it pleased him, by the foolishness of preaching, to save them that believe. So intimate by divine appointment, is the connexion betwixt the salvation of man and the ministry of the Word, that the method of salvation, under the gospel, derives from the latter its distinguishing appellation, being denominated the hearing of faith. St. James, in like manner, asserts it to be the instrumental cause of our regeneration. Of his own will begat he us, by the Word of Truth. And to the same purpose St. Peter reminds the Christians, whom he was addressing, that they were born not of corruptible seed, but of incorruptible, by the word of God; which word, he adds, is by the gospel preached unto you. The written Word, we are told, indeed, from the highest authority, is able to make us wise unto salvation, and many pleasing instances of its saving efficacy might be produced to confirm this position; but, as the gospel was preached before it was penned, it is certain that most of the passages which speak on this subject are to be referred to its public ministry, and that, in subsequent ages, God has put a distinguishing honour upon it, by employing it as the principal means of accomplishing his saving purposes. There is every reason to suppose that the far greater part of those who have been truly sanctified and enlightened, will ascribe the change they have experienced principally to the hearing of faith." (461-64)
Is that clear? Where are the writings of the Hardshells from that period of time that taught contrary to this? We have called upon today's Hardshells to give us the writings of men in the 18th century who taught the no means view of regeneration and they have remained silent as the grave. We all know the reason. There is no such writings because Hardshell no means view is a new and novel view among Baptists, not being propounded till the rise of the Hardshells in the mid 19th century.
In addition to the above words of Hall, he also wrote these words:
"When we see men attentive under the ministry of the Word, and evidently anxious to comprehend its truths, we cannot but entertain hopes of their salvation; for “faith cometh by hearing, and hearing by the Word of God.” (465)
"Establish in your minds the highest reverence and esteem of the glorious gospel...Recollect that on its acceptance or rejection, on the effects which it produces on the heart and life, depends our state for eternity..." (467)
"It is not merely the incorruptible seed of regeneration; it is also the mould in which our souls must be cast, agreeable to the apostle's beautiful metaphor: "You have obeyed from the heart that form (or mould) of doctrine into which ye were delivered." (468)
"To tremble at God's Word is also mentioned as one of the most essential features in the character of him to whom God will look with approbation." (468)
There used to be a TV show called "To Tell The Truth" and the famous line was "will the real (name inserted) please stand up." In a similar way we ask the question "will the real Old Baptists please stand up." Today's Hardshells who do not believe what Hall wrote are not the real Old Baptists but are imposters.
Subscribe to:
Posts (Atom)