The following is a citation from chapter one of my series Addresses To The Lost (chapter one of seven in the series). I show how the first "Primitive" Baptists were not opposed to preaching to the unregenerate and for calling upon them to believe and repent.
That there has been a great change in the "Primitive Baptist"denomination on this issue is clearly evident to anyone with a smattering of knowledge of their history. As I have said in previous chapters, this denomination, contrary to its boastful claims about "not changing," throughout their approximately 200 hundred year history, have changed much in doctrine and actual practice. Analysis of these changes will be enlarged upon in upcoming chapters. Some of those changes will become apparent in the present chapter as we look at how the first Old Baptists (1600's) addressed the dead in sin, how the first Hardshells also did, and how you cannot now find anyone, in the "Primitive Baptist Church," who calls upon dead sinners to come to Christ for salvation and the new birth, as did founding fathers, Elders Grigg Thompson and John Watson.
These chapters overthrow Hardshellism and I defy any Hardshell to come along and refute my defense of the view that sinners are to be exhorted in regard to matters of their salvation.
Monday, January 7, 2019
A.W. Pink On "Duty Faith"
Over the years I have written much on the subject of "duty faith" and "duty repentance." For instance, see these postings:
James Wells on Duty Faith
Gill And Duty Faith
Robert Hall vs Hardshell Hyperists
Here is a good defense of duty faith by the great A.W. Pink. I have made some comments after some of his comments as well as after some of the citations he gives from men who taught the duty of all men to believe the record he has given to men.
That is the reductio ad absurdum of the anti duty faith position. They must affirm that unbelievers and the impenitent are guilty of no sin for their unbelief and refusal to repent.
Pink continued, and in the following citation alludes to, the English Strict Baptists, and will be condemning what is the same view of our Hardshell brethren:
Many believe that Gill was totally against duty faith, but clearly he was not. See also my posting on this issue of Gill and duty faith - Gill And Duty Faith.
Pink continued:
James Wells on Duty Faith
Gill And Duty Faith
Robert Hall vs Hardshell Hyperists
Here is a good defense of duty faith by the great A.W. Pink. I have made some comments after some of his comments as well as after some of the citations he gives from men who taught the duty of all men to believe the record he has given to men.
Duty-Faith
Arthur Pink, 1936
(see here)
(see here)
It is the bounden duty of all who hear the Gospel to savingly trust in Christ, otherwise their rejection of Him would be no sin. Many of our readers will be surprised to hear that this self-evident truth is denied by some who are, otherwise, sound in the Faith. They reason that it is "inconsistent" to call upon the spiritually dead to perform spiritual duties."
Pink continued, and in the following citation alludes to, the English Strict Baptists, and will be condemning what is the same view of our Hardshell brethren:
A certain denomination in England have the following among their Articles of Faith, "We deny duty-faith and duty-repentance —these terms signifying that it is every man's duty to spiritually and savingly repent and believe (Gen. 6:5; 8:21; Matt. 15:19; Jer. 17:9; John 6:44, 65). We deny also that there is any capability in man by nature to any spiritual good whatever. So that we reject the doctrine that men in a state of nature should be exhorted to believe in or turn to God (John 12:29, 40; Eph. 2:8; Romans 8:7, 8; 1 Cor. 4:7).
He is here citing from the articles of faith of the Strict Baptist churches.
Pink continued:
Therefore, that for ministers in the present day to address unconverted persons, or indiscriminately all in a mixed congregation, calling upon them to savingly repent, believe, and receive Christ—or perform any other acts dependent upon the new creative power of the Holy Spirit, is, on the one hand—to imply creature power; and, on the other, to deny the doctrine of special redemption."
As some of our readers have imbibed this error, we are anxious to be of help to them. We have therefore decided to follow the article by John Newton on "Addressing the Unconverted" in the March issue, by first giving brief quotations from the writings of the Reformers and Puritans, to show how the framers of those Articles of Faith departed from the path and policy followed by so many eminent saints of God who preceded them.
Newton's "Addressing the Unconverted" is worth reading! (At the link provided above). My series on Addresses To The Lost I (7 chapters).
Pink continued by citing the great Calvinists of the past on this issue, and he begins with Calvin:
"The mercy of God is offered equally to those who believe and to those who believe not, so that those who are not Divinely taught within, are rendered inexcusable" (John Calvin, 1552, "The Eternal Predestination of God" p. 95). "A slight acquaintance with Paul will enable anyone to understand, without tedious argument, how easily he reconciled things which they pretend to be repugnant to each other. Christ commands men to believe in Him, yet His limitation is neither false nor contrary to His command when He says 'No man can come to Me except it were given him of My Father.' Let preaching therefore have its force to bring men to faith" (Calvin's "Institutes" Book 3, chapter 18, par. 13).
Exactly! Did Christ command the unregenerate to believe and repent? That is the question! The answer? How can any Hardshell deny that Christ commanded them to believe?
Pink continued by citing Martin Luther:
"The first part then of Christianity is the preaching of repentance, and the knowledge of ourselves...A man, therefore, is made a Christian not by working but by hearing; wherefore, he that will exercise himself to righteousness must first exercise himself in hearing the Gospel. Now, when he has heard and received the Gospel, let him give himself to God with a joyful heart, and afterwards let him exercise himself in those good works which are commanded in the law" (Martin Luther, 1540, "Galatians," pages 104 and 185).
Pink continued with these citations:
"When we meet with a precept, we should simply endeavor to obey it, without inquiring into God's hidden purpose...Notwithstanding God's predestination is most certain and unalterable, so that no elect person can perish, nor any reprobate be saved, yet it does not follow from thence that all reproofs and exhortations on the part of God, or prayers on the part of men, are useless" (J. Zanchius, 1562, "The Doctrine of Absolute Predestination," pages 49 and 120).
"With the promises there is joined an exhortation or command to believe, which is more general than the promise; because the promise is only made to believers; but the commandment is given to believers and unbelievers also. For the elect are mingled with the wicked in the same assemblies, and therefore the ministers of the Gospel ought indiscriminately to exhort all and everyone to repent." "In very truth, if you go forth of this world being no repentant sinner, you go damned to Hell—wherefore delay not one minute of an hour longer—but with all speed—repent and turn unto God!" (W. Perkins, 1595, Vol. 1, p. 379; Vol. 2, p. 692).
"Let us be stirred up to repent immediately. Does not God now warn you? Is it not dangerous living one hour in a state that we would not die in? May God justly strike us dead suddenly? Do but purpose to live in sin one quarter of an hour; may we not be taken away in that time?" (R. Sibbes, 1620, Vol. 6, p. 212).
"We are expressly commanded to believe, and that upon the highest promises, and under the greatest penalties. This command is that which makes believing formally a duty. Faith is a grace as it is freely wrought in us by the Holy Spirit, the root of all obedience and duties, as it is radically fixed in the heart. But as it is commanded it is a duty; and these commands, you know, are several ways expressed, by invitations, exhortations, propositions" (John Owen, 1650, Vol. 14, p. 223).
"I say there is no pretence at all of God in this—that which He proposes is but this; 'Whoever believes shall be saved, and whoever believes not shall be damned.' He sends His ministers to preach this, and to beseech them to believe, and to be reconciled unto God, yes, all they meet with." "He commands them to preach promiscuously unto all, persuade all, exhort all, unto faith and repentance" (W. Twisse, 1653, "The Riches of God's Love" pages 73 and 169).
"My counsel (to his unsaved hearers) is this—Stir up your souls to lay hold on the Lord Jesus and look up to Him, wait on Him from whom every good and perfect gift comes, and give Him no rest until He has given you that jewel, faith" (Thomas Brooks, 1653, Vol. 1, p. 144).
"This condition of faith and repentance is suited to the consciences of men. The law of nature teaches us that we are bound to believe every revelation from God when it is made known to us; and not only to assent to it as true—but embrace it as good." "Our rejection of Christ, and the way of His appointing, is a high contempt of God . . . . It is a 'making light' of a rich feast of God's providing" (S. Charnock, 1660, Vol. 3, pages 68 and 469).
John Bunyan (1675) in his "The Heavenly Footman"; or a "Description of the man who gets to Heaven," which is addressed to "All the slothful and careless people," being an exposition and application of "So run that you may obtain" (1 Cor. 9:24), closes with, "If you do not know the way, inquire at the Word of God; if you lack company, cry for God's Spirit; if you lack encouragement, entertain the promises. But be sure you begin early; get into the way, run apace, and hold out to the end, and may the Lord give you a prosperous journey."
"Preach the Gospel to every creature—yet this is not the Gospel to be preached—that God has promised to save every creature; though upon promulgation of them, it becomes the duty of everyone to come to Christ, and a command is laid upon men to do it" (T. Goodwin, 1680, Vol. 8, p. 245).
"Fire burns where it meets with matter combustible—but a reasonable creature needs to be exhorted to perform acts agreeable to his principles" (T. Manton, 1670, Vol. 19, p. 247).
"It is our duty to endeavor what is impossible by our own endeavors to attain—so sin has made it; to avoid all sin, to perform perfect obedience, to love with all the heart" (David Clarkson, associate pastor with John Owen, 1682, Vol. 2, p. 131).
"But you will say, if unregenerate men are dead men, to what purpose is it to persuade them to arise and stand up? This difficulty is solved in this very text (Eph. 5:14)—though the duty is ours, yet the power is God's" (J. Flavel, 1680, Vol. 2, p. 423).
This text (Eph. 5:14) is a passage that I had discussion concerning with Hardshell Jason Brown! For instance, see these postings.
Brown On Eph 5-14
My Final Word
More On Eph 5-14
Brown On Eph 5-14
My Final Word
More On Eph 5-14
Pink continued:
"It is the known duty of a sinner under the Gospel to turn to God through Christ; and it is also declared in the same Gospel that none can of themselves turn to God and believe in His Son—without the help of special efficacious grace; it must hereupon be a man's duty also to pray for that grace which may enable him thereto" (J. Howe, 1690, Vol. 2, p. 346).
"This Gospel call contains the command of faith by which all men without exception, to whom God vouchsafes the same, are enjoined to believe in Christ, in that way and manner which is revealed in the Gospel—'look unto Me and be saved all the ends of the earth'—Isaiah 45:22" (H. Witsuis, 1690, Vol. 3, p. 353).
"Neither will this assertion make it a vain thing to preach the Gospel to natural people, and to exhort them to true repentance and faith in Christ for their conversion and salvation" (W. Marshall, 1692, "The Gospel Mystery of Sanctification," so highly commended by James Hervey, p. 121).
"And even not coming to Christ, and believing in Him in this spiritual manner, when He is revealed in the external ministry of the Word, as God's way of salvation—is criminal and blameworthy, notwithstanding men's lack of both will and power" (John Gill, 1735, "The Cause of God and Truth," p. 87).
Pink continued:
We could add quotations from others—but the above are from well known, representative, sound, Calvinistic divines; several of them high Calvinists. Yet their holding firmly to the spiritual inability of the natural man, to unconditional election, particular redemption, and the effectual call of the Spirit—did not tie their hands in preaching the Gospel freely, pressing upon their hearers their responsibility, and calling upon them to repent and believe.
Amen!
Sunday, January 6, 2019
J. C. Philpot Was No Hardshell
As we have shown, the Hardshells have historically loved J.C. Philpot. They love his beliefs about sovereign grace. They love his simple style of preaching and worship. They love his experimental preaching. They love his talk about the leadings of the Lord with his people. But, they ought also to love his views on regeneration and conversion, and on predestination and perseverance, etc.
The following are some citations from Philpot to which I would like to call attention.
Said Philpot:
"Our blessed Lord, for instance, declares, "Except a man be born again, he cannot see the kingdom of God;" "Except ye repent, ye shall all likewise perish;" "If ye believe not that I am he, ye shall die in your sins;" "He that believeth and is baptized shall be saved; and he that believeth not shall be damned." Is there not a standard here, and that set up by our blessed Lord of the new birth, of repentance, and faith? "Strive to enter in at the strait gate: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." Is there not a standard there? "He that taketh not up his cross, and followeth after me, is not worthy of me." Is there no standard there? "Come out from among them, and be ye separate, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." Is there no standard there? "A tree is known by its fruits: every tree therefore that bringeth not forth good fruit shall be hewn down." Is there no standard there? Thus we see that there is a standard set up in the word of God..."
What did Philpot mean by the word "standard"? The dictionary says a standard is "something established by authority, custom, or general consent as a model or example," or a "rule for the measure of quantity, weight, extent, value, or quality."
It seems clear to me that Philpot was simply linking being "born again" with coming to faith and repentance, or being converted to Christ and the Gospel. He certainly did not believe, as our modern Hardshell brethren, that though all the elect become "sons" via being born again, yet only few of them become "disciples" of the Lord Jesus, or Gospel believers. He certainly goes against Hardshell basic premises in regard to the new birth and eternal salvation. He does not believe that eternal salvation excluded anything that sinners "do," such as believing, repenting, following, persevering, maturing, etc. In fact, the "standard" is that all who are sons by new birth are disciples, or Christians, people who remain firm in their allegiance to Christ.
Said Philpot:
"Did I not explain that by coming unto God the Scriptures sometimes meant believing in him? "He that cometh unto God," says the apostle, "must believe that he is, and that he is a rewarder of them that diligently seek him." But to believe in God is to believe the testimony of his word, for we only know God through his word, and can only believe in him as he reveals himself in it to our conscience."
Very clear, is it not?
Said Philpot:
"The way in which the Lord works is this: he applies his word with power to the conscience. It is then received, not as the word of men, but as the word of God; and as thus received "in power, and in the Holy Ghost, and in much assurance," it effectually worketh in them that believe; that is, it produces certain marked effects in them."
That is what the forefathers of the "Primitive Baptist Church" believed and today's Hardshells who reject these teachings are not "primitive" nor "original."
The following are some citations from Philpot to which I would like to call attention.
Said Philpot:
"Our blessed Lord, for instance, declares, "Except a man be born again, he cannot see the kingdom of God;" "Except ye repent, ye shall all likewise perish;" "If ye believe not that I am he, ye shall die in your sins;" "He that believeth and is baptized shall be saved; and he that believeth not shall be damned." Is there not a standard here, and that set up by our blessed Lord of the new birth, of repentance, and faith? "Strive to enter in at the strait gate: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." Is there not a standard there? "He that taketh not up his cross, and followeth after me, is not worthy of me." Is there no standard there? "Come out from among them, and be ye separate, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." Is there no standard there? "A tree is known by its fruits: every tree therefore that bringeth not forth good fruit shall be hewn down." Is there no standard there? Thus we see that there is a standard set up in the word of God..."
What did Philpot mean by the word "standard"? The dictionary says a standard is "something established by authority, custom, or general consent as a model or example," or a "rule for the measure of quantity, weight, extent, value, or quality."
It seems clear to me that Philpot was simply linking being "born again" with coming to faith and repentance, or being converted to Christ and the Gospel. He certainly did not believe, as our modern Hardshell brethren, that though all the elect become "sons" via being born again, yet only few of them become "disciples" of the Lord Jesus, or Gospel believers. He certainly goes against Hardshell basic premises in regard to the new birth and eternal salvation. He does not believe that eternal salvation excluded anything that sinners "do," such as believing, repenting, following, persevering, maturing, etc. In fact, the "standard" is that all who are sons by new birth are disciples, or Christians, people who remain firm in their allegiance to Christ.
Said Philpot:
"Did I not explain that by coming unto God the Scriptures sometimes meant believing in him? "He that cometh unto God," says the apostle, "must believe that he is, and that he is a rewarder of them that diligently seek him." But to believe in God is to believe the testimony of his word, for we only know God through his word, and can only believe in him as he reveals himself in it to our conscience."
Very clear, is it not?
Said Philpot:
"The way in which the Lord works is this: he applies his word with power to the conscience. It is then received, not as the word of men, but as the word of God; and as thus received "in power, and in the Holy Ghost, and in much assurance," it effectually worketh in them that believe; that is, it produces certain marked effects in them."
That is what the forefathers of the "Primitive Baptist Church" believed and today's Hardshells who reject these teachings are not "primitive" nor "original."
Hassell On Strict Baptists
In concluding this short series on the "Strict" or "Gospel Standard" Baptists and their belief regarding means in regeneration or rebirth, the predestination of all things, and perseverance, I want to give citations from a leading PB minister.
In "Hassell's Church History" we read this about William Huntington:
"In 1813 died William Huntington (born in 1744). He was of low origin, and very poor, ignorant and dissipated; his occupation was that of a coal-heaver. He was converted suddenly and wonderfully, and became a Calvinistic Methodist preacher—a large chapel in London being built for his use. He had an extraordinary tact for spiritualizing everything; and seemed to obtain nearly all the bodily necessities and comforts for which he prayed. His numerous writings are esteemed by many sound English and American Baptists as the most deeply experimental and spiritual of any since the days of the Apostles. He appended S. S. (Sinner Saved) to his name, as a contrast to the unscriptural ecclesiastical title D. D. (Doctor of Divinity)." (chapter 19)
First of all, Huntington was never a Methodist! He was accused at first of being such, before he became a preacher or a Christian, of being such (because of his enthusiasm) in seeking the Lord, but he was not. Huntington actually preached against the Methodists, believing them all to be lost! Further, one wonders how so many Hardshells could enjoy his "deeply experimental and spiritual" writings and yet reject what he taught about effectual calling, predestination, and perseverance of saints.
Wrote Hassell:
"There are three classes of Strict Baptists in England, represented respectively by the “Gospel Herald,” established in 1833; the “Gospel Standard,” established in 1835; and the “Earthen Vessel,” established in 1843. They are all Calvinists and Close Communionists; they do not exact rebaptism on the part of members that join them from other “churches,” though they require a relation of Christian experience; they do not practice feet-washing as a literal observance in the churches; they all have Sunday Schools, in which they teach how to read, and explain the Scriptures, but they reject the idea that the Sunday School is “a nursery of the church” or a substitute for the Holy Spirit (isn't Hassell here feeling reluctant to condemn the Sunday School practice of the Strict Baptists?); they all have Relief Societies for the Christian poor; and all contribute to the “Trinitarian Bible Society.” The “Gospel Herald” class of Strict Baptists also have Associations, and Tract and Missionary Societies. The “Gospel Standard” Strict Baptists most nearly of all the people in England resemble the Old School or Primitive Baptists in the United States. Their Articles of Faith are substantially the same as ours—are thoroughly sound, spiritual, and experimental, insisting, in the strongest language, upon the doctrine of salvation by sovereign, discriminating and almighty grace from beginning to end, and upon the necessity of adorning the doctrine of God our Savior with a godly walk and conversation, humility and brotherly love, and closing with these words: “And for every blessing and favor, both temporal and spiritual, we, who are as deserving of hell as the vilest of the vile, desire to ascribe all the praise to the glory of the grace of a Triune God.” They open their pulpits to all who subscribe to all their Articles of Faith, whether they are Baptists or not. They utterly condemn Theological Seminaries. They have, and sustain by voluntary contributions, the “Gospel Standard Aid Society” for the relief of aged and infirm Strict Baptist ministers and their widows; and the “Gospel Standard Poor Relief Society,” for the relief of afflicted and needy Strict Baptist ministers of any age, and of needy Strict Baptist members over sixty years of age. (Again, is Hassell not sympathetic with this practice? If an "Arminian" or "Missionary" Baptist practice the same thing, Hassell would no doubt condemn it thoroughly) One of their leading members writes me: “We do not profess to have religious Associations, as the Duty-Faith Baptists have. Neither do we send out missionaries, as we cannot afford to do so; and we do not unite with the Baptist Missionary Society, as the ministers are Duty-Faith men [that is, such as declare faith to be a duty, instead of a gift]. We have no Society for the distribution of tracts, though individuals amongst us often issue tracts or leaflets in onr letters.” Among the leading ministers of the Gospel Standard Strict Baptists have been William Gadsby, John Warburton, John Kershaw, John M’Kensie and J. C. Philpot. From the Memoirs of Gadsby and Philpot I will present a few interesting facts."
Does he mention the fact that they believed in 1) means in rebirth? 2) perseverance in faith assured for all the elect? 3) The predestination of all things? No, he does not. Why not mention these things? He speaks of how "like" one faction of the Strict Baptists are to the Hardshells, and yet, really, there is much more that is "unlike."
Wrote Hassell about Gadsby:
"William Gadsby (1773-1844) was a member of a family containing fourteen children, and, when young, he was very poor, illiterate, and mischievous. He was first apprenticed to a ribbon-weaver and then to a stocking-weaver. He was converted in his eighteenth year, baptized when twenty-one, married when twenty-three, and began preaching when twenty-five years of age. He had an original and powerful mind, and was a bold and uncompromising defender of the doctrine of the Trinity and of predestination and election; though he maintained with James (James 1:13) that God cannot be tempted with evil, neither tempteth He any man, and he declared that making God the author of sin was a diabolical doctrine. He considered and often publicly declared Andrew Fuller the greatest enemy that the church of God ever had, as Fuller’s sentiments were so much cloaked with sheep’s clothing. When informed that a meeting of dissenting ministers had decided that the best method to further the gospel was to preach in such a way that the people could not discern whether they preached free-will or free grace, he declared that Satan was the president of that meeting. He was pastor of the Strict Particular Baptist Church in Manchester from 1803 till his death. He planted forty Baptist Churches in four counties, preached from six to eight times a week, and during his life traveled more than 60,000 miles, a great deal of the distance on foot, for the purpose of preaching. He received from five to twelve hundred dollars a year, besides numerous presents; and he gave away four or five hundred dollars a year to the poor and afflicted, who have seldom had so active and devoted a friend; and yet one of his troubles in his last days was that he had done so little for the poor. In 1805 he wrote the “Everlasting Task for Arminians.” He was editor of the “Gospel Standard” from its foundation in 1835 till his death; and he wrote twenty-two works, some of which have been widely circulated. His character was irreproachable. Like Huntington, he maintained that the Gospel, and not the Law, is the rule of life for the believer; and for this he was stigmatized and persecuted as an Antinomian."
Gadsby has been claimed by the Hardshells as "one of them." Many churches have used "Gadsby's Hymnal" for many years. But, do they not know that he believed in means in rebirth, the predestination of all things, and the perseverance of the saints?
Wrote Hassell about Philpot:
"Joseph Charles Philpot (1802-69) was descended by both parents from Huguenot or French Calvinistic Protestant families. His health was always delicate. He was a distinguished graduate and fellow of Worcester College, Oxford University. In 1827, while acting as the private tutor of the sons of a wealthy gentleman in Ireland, the Lord sent upon him grievous affliction, and poured upon him the Spirit of grace and supplications, taught him his sinfulness, and blessed him with a sweet hope in Christ. Returning to Oxford, he met, though still an Episcopalian, with contempt and persecution because of his inward, spiritual religion; so he left the University, and from 1828 to 1835 he was curate of Chislehampton and Stadhampton near Oxford. At this time “it was his custom on Sunday before the morning service to spend some time in the Sunday School, teaching the children the word of God, and then walk with them to meeting, where he preached extemporaneously about an hour; after the afternoon service he again went to the school and had the children assembled all around him to hear what they remembered of the sermon, and to explain to them what they could not understand of it, and then dismissed them with prayer."
What in the world is wrong with teaching the Bible to children on Sunday?
Hassell continued:
"But becoming satisfied of the great errors of the Establishment, he seceded from the “Church of England” in 1835, and left his income from the “Church,” and resigned his University fellowship, giving up every worldly advantage for conscience’s sake. “Like Abraham, he went forth, not knowing whither he went, but counting, with Moses, the reproach of Christ greater riches than the treasures of Egypt, and little foreseeing either what the Lord in His providence would do for him, or in His grace do by him.” About six months afterward he was baptized by Mr. John Warburton into the fellowship of the Strict Baptist Church at Allington. From 1838 to 1864 he was pastor of the two Strict Baptist Churches at Stamford and Oakham; and from 1849 to 1869 editor of the “Gospel Standard,” a very laborious and responsible position, that monthly magazine having a circulation of about 10,000 copies. He spent an hour every morning reading his Hebrew Bible, and an hour every evening reading his Greek Testament, greatly enjoying these moments; and he appreciated the writings of John Owen (especially his voluminous Commentary on the Hebrews) and of William Huntington, particularly the latter, as the most spiritual and profitable since the close of the canon of inspiration."
Hassell continued:
"He was more of an experimental than a doctrinal preacher. Viewing religion as a human body, he considered “the doctrines of the gospel the bones, experience the flesh, and the Holy Spirit the life of both bones and flesh. The dead Calvinists,” said he, “have the bones without the flesh—a dry skeleton; the Arminians have the flesh without the bones—a shapeless and unsupported mass; and the daily experimentalists have the bones and flesh without life—a corpse. But the living family of God have bones and flesh and life; for they have truth in doctrine, truth in experience, and truth in life and power; and thus religion with them is a living body.”
It seems that Philpot, like many of the English Particular Baptists, and like most of the first generation Hardshells, believed that all the elect and called would be kept from serious doctrinal error. Notice that he says that "the living family of God," meaning all of them as a class, have these characteristics - "they have truth in doctrine."
Hassell continued:
"He was a strong and scriptural advocate of the eternal Sonship of Christ and of the Three-Oneness of Jehovah, and of the doctrine of predestination. “I fully believe,” says he, “that the entrance of sin into the world, and of death by sin, was according to the permissive will of God, for without it it could not have entered; but not appointed by Him in the same way as what is good, for such an assertion, reason how we may, would make God the author of sin. Sin is not a creature. Two things are very evident; first, that sin is a most dreadful evil, hateful to God, and calling down His displeasure and righteous punishment; and secondly, that there is no remedy for this dreadful evil, except through the incarnation and blood shedding of the Son of God.”
Notice how Philpot believes that all has been predestinated or decreed by God, though some of the things foreordained are by "the permissive will of God" (a truth we also believe here at the Old Baptist Test blog). Further, like Philpot, we have insisted that this permissive will of God is required in order that the thing permitted may come to pass. Thus, though it is his permissive will, it is still his will. Without that permision the thing cannot occur. Hassell the younger is sympathetic to this view. Hassell the elder, like nearly all the first generation Hardshells, all confessed belief that nothing comes to pass but what God wills to come to pass. This is the view of the Strict Baptists.
Hassell continued:
In November, 1869, he was taken severely ill with bronchitis, and suffered greatly with shortness of breath and sleeplessness. All remedies failed. As he was sinking fast, his children were called round his bed about midnight, Dec. 8th. He was perfectly conscious, knowing them all, and calmly bidding them good-by. To them he said, “Love one another. Be kind to your mother; she’s been a good wife to me, and a good mother to you all. Follow on to know the Lord. Goodness and mercy have followed me all the days of my life. Better to die than to live. Mighty to save! Mighty to save!” This he repeated several times. “I die in the faith I have preached and felt. The blood of Jesus Christ cleanseth us from all sin. O, if I could depart, and be with Christ, which is far better. Praise the Lord: bless His holy name.” Just before he departed, he looked up earnestly, then closed his eyes, and said, “Beautiful!” His wife, who was close beside him, asked, “What’s beautiful?” He made no direct answer; but presently said, with his failing voice, “Praise the Lord, 0 my soul!” These were his last words; and soon after this he gently passed away at half-past three on the morning of Dec. 9, 1869."
Oh what a way to die! That is what I want to say to all my children and family! "Follow on to know the Lord"!
In "Hassell's Church History" we read this about William Huntington:
"In 1813 died William Huntington (born in 1744). He was of low origin, and very poor, ignorant and dissipated; his occupation was that of a coal-heaver. He was converted suddenly and wonderfully, and became a Calvinistic Methodist preacher—a large chapel in London being built for his use. He had an extraordinary tact for spiritualizing everything; and seemed to obtain nearly all the bodily necessities and comforts for which he prayed. His numerous writings are esteemed by many sound English and American Baptists as the most deeply experimental and spiritual of any since the days of the Apostles. He appended S. S. (Sinner Saved) to his name, as a contrast to the unscriptural ecclesiastical title D. D. (Doctor of Divinity)." (chapter 19)
First of all, Huntington was never a Methodist! He was accused at first of being such, before he became a preacher or a Christian, of being such (because of his enthusiasm) in seeking the Lord, but he was not. Huntington actually preached against the Methodists, believing them all to be lost! Further, one wonders how so many Hardshells could enjoy his "deeply experimental and spiritual" writings and yet reject what he taught about effectual calling, predestination, and perseverance of saints.
Wrote Hassell:
"There are three classes of Strict Baptists in England, represented respectively by the “Gospel Herald,” established in 1833; the “Gospel Standard,” established in 1835; and the “Earthen Vessel,” established in 1843. They are all Calvinists and Close Communionists; they do not exact rebaptism on the part of members that join them from other “churches,” though they require a relation of Christian experience; they do not practice feet-washing as a literal observance in the churches; they all have Sunday Schools, in which they teach how to read, and explain the Scriptures, but they reject the idea that the Sunday School is “a nursery of the church” or a substitute for the Holy Spirit (isn't Hassell here feeling reluctant to condemn the Sunday School practice of the Strict Baptists?); they all have Relief Societies for the Christian poor; and all contribute to the “Trinitarian Bible Society.” The “Gospel Herald” class of Strict Baptists also have Associations, and Tract and Missionary Societies. The “Gospel Standard” Strict Baptists most nearly of all the people in England resemble the Old School or Primitive Baptists in the United States. Their Articles of Faith are substantially the same as ours—are thoroughly sound, spiritual, and experimental, insisting, in the strongest language, upon the doctrine of salvation by sovereign, discriminating and almighty grace from beginning to end, and upon the necessity of adorning the doctrine of God our Savior with a godly walk and conversation, humility and brotherly love, and closing with these words: “And for every blessing and favor, both temporal and spiritual, we, who are as deserving of hell as the vilest of the vile, desire to ascribe all the praise to the glory of the grace of a Triune God.” They open their pulpits to all who subscribe to all their Articles of Faith, whether they are Baptists or not. They utterly condemn Theological Seminaries. They have, and sustain by voluntary contributions, the “Gospel Standard Aid Society” for the relief of aged and infirm Strict Baptist ministers and their widows; and the “Gospel Standard Poor Relief Society,” for the relief of afflicted and needy Strict Baptist ministers of any age, and of needy Strict Baptist members over sixty years of age. (Again, is Hassell not sympathetic with this practice? If an "Arminian" or "Missionary" Baptist practice the same thing, Hassell would no doubt condemn it thoroughly) One of their leading members writes me: “We do not profess to have religious Associations, as the Duty-Faith Baptists have. Neither do we send out missionaries, as we cannot afford to do so; and we do not unite with the Baptist Missionary Society, as the ministers are Duty-Faith men [that is, such as declare faith to be a duty, instead of a gift]. We have no Society for the distribution of tracts, though individuals amongst us often issue tracts or leaflets in onr letters.” Among the leading ministers of the Gospel Standard Strict Baptists have been William Gadsby, John Warburton, John Kershaw, John M’Kensie and J. C. Philpot. From the Memoirs of Gadsby and Philpot I will present a few interesting facts."
Does he mention the fact that they believed in 1) means in rebirth? 2) perseverance in faith assured for all the elect? 3) The predestination of all things? No, he does not. Why not mention these things? He speaks of how "like" one faction of the Strict Baptists are to the Hardshells, and yet, really, there is much more that is "unlike."
Wrote Hassell about Gadsby:
"William Gadsby (1773-1844) was a member of a family containing fourteen children, and, when young, he was very poor, illiterate, and mischievous. He was first apprenticed to a ribbon-weaver and then to a stocking-weaver. He was converted in his eighteenth year, baptized when twenty-one, married when twenty-three, and began preaching when twenty-five years of age. He had an original and powerful mind, and was a bold and uncompromising defender of the doctrine of the Trinity and of predestination and election; though he maintained with James (James 1:13) that God cannot be tempted with evil, neither tempteth He any man, and he declared that making God the author of sin was a diabolical doctrine. He considered and often publicly declared Andrew Fuller the greatest enemy that the church of God ever had, as Fuller’s sentiments were so much cloaked with sheep’s clothing. When informed that a meeting of dissenting ministers had decided that the best method to further the gospel was to preach in such a way that the people could not discern whether they preached free-will or free grace, he declared that Satan was the president of that meeting. He was pastor of the Strict Particular Baptist Church in Manchester from 1803 till his death. He planted forty Baptist Churches in four counties, preached from six to eight times a week, and during his life traveled more than 60,000 miles, a great deal of the distance on foot, for the purpose of preaching. He received from five to twelve hundred dollars a year, besides numerous presents; and he gave away four or five hundred dollars a year to the poor and afflicted, who have seldom had so active and devoted a friend; and yet one of his troubles in his last days was that he had done so little for the poor. In 1805 he wrote the “Everlasting Task for Arminians.” He was editor of the “Gospel Standard” from its foundation in 1835 till his death; and he wrote twenty-two works, some of which have been widely circulated. His character was irreproachable. Like Huntington, he maintained that the Gospel, and not the Law, is the rule of life for the believer; and for this he was stigmatized and persecuted as an Antinomian."
Gadsby has been claimed by the Hardshells as "one of them." Many churches have used "Gadsby's Hymnal" for many years. But, do they not know that he believed in means in rebirth, the predestination of all things, and the perseverance of the saints?
Wrote Hassell about Philpot:
"Joseph Charles Philpot (1802-69) was descended by both parents from Huguenot or French Calvinistic Protestant families. His health was always delicate. He was a distinguished graduate and fellow of Worcester College, Oxford University. In 1827, while acting as the private tutor of the sons of a wealthy gentleman in Ireland, the Lord sent upon him grievous affliction, and poured upon him the Spirit of grace and supplications, taught him his sinfulness, and blessed him with a sweet hope in Christ. Returning to Oxford, he met, though still an Episcopalian, with contempt and persecution because of his inward, spiritual religion; so he left the University, and from 1828 to 1835 he was curate of Chislehampton and Stadhampton near Oxford. At this time “it was his custom on Sunday before the morning service to spend some time in the Sunday School, teaching the children the word of God, and then walk with them to meeting, where he preached extemporaneously about an hour; after the afternoon service he again went to the school and had the children assembled all around him to hear what they remembered of the sermon, and to explain to them what they could not understand of it, and then dismissed them with prayer."
What in the world is wrong with teaching the Bible to children on Sunday?
Hassell continued:
"But becoming satisfied of the great errors of the Establishment, he seceded from the “Church of England” in 1835, and left his income from the “Church,” and resigned his University fellowship, giving up every worldly advantage for conscience’s sake. “Like Abraham, he went forth, not knowing whither he went, but counting, with Moses, the reproach of Christ greater riches than the treasures of Egypt, and little foreseeing either what the Lord in His providence would do for him, or in His grace do by him.” About six months afterward he was baptized by Mr. John Warburton into the fellowship of the Strict Baptist Church at Allington. From 1838 to 1864 he was pastor of the two Strict Baptist Churches at Stamford and Oakham; and from 1849 to 1869 editor of the “Gospel Standard,” a very laborious and responsible position, that monthly magazine having a circulation of about 10,000 copies. He spent an hour every morning reading his Hebrew Bible, and an hour every evening reading his Greek Testament, greatly enjoying these moments; and he appreciated the writings of John Owen (especially his voluminous Commentary on the Hebrews) and of William Huntington, particularly the latter, as the most spiritual and profitable since the close of the canon of inspiration."
Hassell continued:
"He was more of an experimental than a doctrinal preacher. Viewing religion as a human body, he considered “the doctrines of the gospel the bones, experience the flesh, and the Holy Spirit the life of both bones and flesh. The dead Calvinists,” said he, “have the bones without the flesh—a dry skeleton; the Arminians have the flesh without the bones—a shapeless and unsupported mass; and the daily experimentalists have the bones and flesh without life—a corpse. But the living family of God have bones and flesh and life; for they have truth in doctrine, truth in experience, and truth in life and power; and thus religion with them is a living body.”
It seems that Philpot, like many of the English Particular Baptists, and like most of the first generation Hardshells, believed that all the elect and called would be kept from serious doctrinal error. Notice that he says that "the living family of God," meaning all of them as a class, have these characteristics - "they have truth in doctrine."
Hassell continued:
"He was a strong and scriptural advocate of the eternal Sonship of Christ and of the Three-Oneness of Jehovah, and of the doctrine of predestination. “I fully believe,” says he, “that the entrance of sin into the world, and of death by sin, was according to the permissive will of God, for without it it could not have entered; but not appointed by Him in the same way as what is good, for such an assertion, reason how we may, would make God the author of sin. Sin is not a creature. Two things are very evident; first, that sin is a most dreadful evil, hateful to God, and calling down His displeasure and righteous punishment; and secondly, that there is no remedy for this dreadful evil, except through the incarnation and blood shedding of the Son of God.”
Notice how Philpot believes that all has been predestinated or decreed by God, though some of the things foreordained are by "the permissive will of God" (a truth we also believe here at the Old Baptist Test blog). Further, like Philpot, we have insisted that this permissive will of God is required in order that the thing permitted may come to pass. Thus, though it is his permissive will, it is still his will. Without that permision the thing cannot occur. Hassell the younger is sympathetic to this view. Hassell the elder, like nearly all the first generation Hardshells, all confessed belief that nothing comes to pass but what God wills to come to pass. This is the view of the Strict Baptists.
Hassell continued:
In November, 1869, he was taken severely ill with bronchitis, and suffered greatly with shortness of breath and sleeplessness. All remedies failed. As he was sinking fast, his children were called round his bed about midnight, Dec. 8th. He was perfectly conscious, knowing them all, and calmly bidding them good-by. To them he said, “Love one another. Be kind to your mother; she’s been a good wife to me, and a good mother to you all. Follow on to know the Lord. Goodness and mercy have followed me all the days of my life. Better to die than to live. Mighty to save! Mighty to save!” This he repeated several times. “I die in the faith I have preached and felt. The blood of Jesus Christ cleanseth us from all sin. O, if I could depart, and be with Christ, which is far better. Praise the Lord: bless His holy name.” Just before he departed, he looked up earnestly, then closed his eyes, and said, “Beautiful!” His wife, who was close beside him, asked, “What’s beautiful?” He made no direct answer; but presently said, with his failing voice, “Praise the Lord, 0 my soul!” These were his last words; and soon after this he gently passed away at half-past three on the morning of Dec. 9, 1869."
Oh what a way to die! That is what I want to say to all my children and family! "Follow on to know the Lord"!
Friday, January 4, 2019
John Warburton On Means
John Warburton (1776–1857)
He was baptized by William Gadsby and he later baptized J.C. Philpot. Elder James Osbourn, a founding father of the "Primitive Baptist" denomination, attended Warburton's church when he lived in England.
His only work is a biography or history of his life in the book "The Mercies of a Covenant God" (see here). Though the book is mostly about his salvation experience, and his experience as a Christian and as a pastor, with very little doctrinal teaching, yet enough is said in it that shows that Warburton's views on the use of means in "effectual calling" were the same as that of Huntington, Philpot, and Gadsby.
Wrote Warburton in one of his "trials" of faith (emphasis mine):
"But the devil started another thing which tried me sore-that I had never had any real proof that any one soul had been brought out of bondage into happy liberty through me; and how could I ever prove that God had sent me into the vineyard! "For," said he, "whomsoever God sends with a message of salvation He blesses that message to the deliverance of poor captives, and the opening of the prison doors to them that are bound, and the declaring of the acceptable year of the Lord."
Well, thought I, this is truth; for, if God has truly sent me, He will bless me, as His mouth, in the deliverance of poor souls from the bondage and curse of the law."
Very clear is it not?
Wrote Warburton after some sinner had been liberated from sin by his preaching:
"But when God gives peace, who or what can give trouble? The Lord went on to give testimony to the word of His grace from my poor mouth, and made it manifest that He was with me by signs following. This was establishing and comforting to my soul, for I verily believe that if God had not owned my poor labours in delivering souls from bondage into liberty, I must have given it all up. But the Lord saith, "A true witness delivereth souls." (Prv. 14:25)"
What salvation is this? A mere Hardshell "time salvation" that is unnecessary for being finally saved in Heaven? Is it not eternal salvation to be delivered from the bondage of sin?
William Gadsby On Means
(1773–1844)
The Following citations show that one of the founders of the Strict or Gospel Standard Baptists, though he held Hyper Calvinistic tenets as they, nevertheless neither he nor they went to extremes as did their American cousins, those known as "Primitive," "Old School," or "Hardshell" Baptists. They did not deny that the elect were brought to Christ by the Spirit creating evangelical faith, that being born again was effected by the Spirit's use of gospel preaching or revelation of it to the soul.
In Gadsby’s Catechism (see here) we read (emphasis mine):
Q. 1. Who is the only self-existent Being?
A. God is the only self-existent Being.
(Ex 3:14; Ps 90:2; Is 45:5, 22; Jn 8:58)
Q. 2. Ought everyone to believe that there is a God?
A. Everyone ought to believe that there is a God, and it is their great sin and folly who do not.
(Ps 9:17; Ecc 12:13; Mk 16:16; Jn 8:24 & 16:8-9; 2 Thess 2:11-12)
Note: I find this inconsistent on Gadsby's part. He denied that men "ought" (a word of duty and obligation) to believe in Christ and the gospel but here says men ought to believe in "God." If it is a sin not to believe in God, why is it not sin to believe in the Son of God?
Q. 3. How may we know that there is a God?
A. The works of creation and providence plainly declare that there is a God, but His Word and Spirit only do it effectually to the salvation of His people.
(Job 38 & 39; Ps 19; Jn 16:8-14 & 17:8; 1 Cor 2:10)
Note: Same wording as the 1689 London Confession to which Gadsby upheld. "His Word and Spirit." Not "word alone" and not "Spirit alone."
Q. 10. What are the decrees of God?
A. The decrees of God are His eternal purpose according to the counsel of His will, whereby, for His own glory, He has foreordained whatsoever comes to pass.
(Is 46:10; Rom 8:28-30, 9:6-24; Eph 1:11-12; 2 Thess 2:13-14)
Note: The belief in the foreordination (or predestination) of all things was the belief of nearly all the English Particular Baptists. The same was true of the first generation of Hardshells in the early 19th century.
Q. 32. How does Christ execute the office of a prophet?
A. Christ executes the office of a prophet in revealing to the elect, by His word and Spirit, the will of God in their salvation.
(Jn 1:18, 6:33,45,63, 10:27-28, 13:19, 14:26, 15:15)
Q. 39. How are the elect made partakers of the redemption by Christ?
A. The elect are made partakers of the redemption by Christ in the effectual application of it to them by His Spirit.
(Zech 4:6; Jn 3:27, 14:26; 1 Cor 2:10, 6:11; Eph 2:1; Col 2:13)
Q. 40. How does the Spirit apply the redemption by Christ to the elect?
A. The Spirit applies the redemption by Christ to the elect by working faith in them, and thereby bringing them to a knowledge of their union to Christ in effectual calling.
(Jn 6:29, 16:8-15; 1 Cor 1:8-9; Eph 2:8-10, 3:17-19; Phi 2:13; 2 Tim 1:9; Heb 3:1)
Q. 41. What is effectual calling?
A. Effectual calling is the work of God’s Spirit whereby, convincing them of sin, enlightening their minds in the knowledge of Christ, and creating them anew, He enables the elect to embrace Jesus Christ, freely given to them in the gospel.
(Jn 6:37, 16:8-11,13-14, 17:3; 2 Cor 4:6; Eph 2:1; 1 Jn 2:27; Rev 22:17)
Note: Another inconsistency for Gadsby and his Strict Baptists brethren is seen in their vehement opposition to "offers" of the gospel, but they seem to have no difficulty with use of the word "invitation" and here Gadsby speaks of what is "given" in the gospel. Many times "give" implies a kind of offer, this being because gifts can be refused, or not accepted.
Q. 71. What blessings are connected with faith in Christ Jesus?
A. The blessings connected with faith in Christ Jesus are, a freedom from the bondage of sin, Satan, the world, death and the law, with free access to the Father, and a hearty welcome to all the glory of the gospel and the blessings of God’s house.
(Jn 3:14-17; Rom 5:2, 6:14, 8:1-4; Eph 2:18-22; 1 Jn 2:12-14, 5:4-5).
Q. 98. What has God said shall take place with the elect in this life?
A. God has declared that they shall be born again, not of corruptible but of incorruptible seed, by the Word of God, which liveth and abideth for ever; and that He will put His laws into their minds, and write them in their hearts, and He will be their God, and they shall be His people.
(Jer 31:31-34; Ez 36:25-27; 1 Pet 1:23-25)
Gadsby, on these points, shows what has been the historic or true "primitive" (original) teaching of the Particular or Predestinarian Baptists in England and America in the late 18th century and during the first half of the 19th century. The Hardshell view of today is a novel view, being conceived in the mid to late 19th century. This we have more than proven.
Wednesday, January 2, 2019
William Huntington on Means
William Huntington (1745– 1813)
Huntington wrote the following in
"Every Divine Law in the Heart of Christ and His Spiritual Seed - BUT THE UNBELIEVING DISOBEDIENT TO THE FAITH AND WITHOUT LAW." (see here - emphasis mine):
"The gospel is the power of God displayed in saving mankind. "For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek," Rom. i. 16. This power removes the guilt and filth of sin; it subdues the reigning and destroying power of sin; it makes us free from the drudgery and slavery of it, and saves us from the bondage and curse of a broken law, and from the destructive tyranny of Satan."
That was what Old Baptist believed in the time of Huntington and it is not akin to Hardshellism.
He also wrote (see here):
"There can be no true holiness, either in heart or life, till the soul-reviving doctrines of the gospel are applied to the heart by the Holy Ghost; nor can the superstructure go up on our most holy faith till faith mix with the word, and love unite the living stone to the glorious foundation."
Don't Hardshells today teach that "life" exists in hearts that have not received the gospel?
Huntington continued:
"But these are not the means which God hath appointed to obtain the glorious end: grace begins the work at first, and makes them meet to be partakers of the inheritance at last. I send thee, Paul, says the Saviour, "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified, by faith that is in me." Here we have deliverance from blindness of mind, and from the devil himself; forgiveness of all our sins, the glorious inheritance, and sanctification, or a meetness for it, also; and all this by faith that is in Christ."
"All this by faith"! What is "by faith" according to Huntington? Does it not include the things mentioned in Acts 26: 18, the passage Huntington alludes to? And, was not Paul the means used by God to bring "all this" to the elect?
He wrote:
"Thus, my dear brother, comes the arm of the Lord working faith. Salvation from sin, and justification from all things, attend believing. Such souls have taken their trial; their judgment is over; their cause is decided, and the decision is in their favour; they are pronounced just; and, of course, are passed from death to life, and shall not come into condemnation, John v. 24." ("The Works of the Reverend William Huntington," pg. 311 - see here)
"Attend believing"! That is my view. I am "Old Baptist." More importantly, I am in line with Scripture.
Again he writes:
"Upon believing we are to to be sealed; “Seal the law among my disciples.” This law is the law of faith; the seal of God never attends the preaching of any other law, “This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?” Again, “He therefore that ministereth the Spirit and worketh miracles among you, doth he it by the works of the law, or by the hearing of faith?” Gal. iii. 2, 5. Not by the law, for that worketh wrath, and all ministers of the law are dead men; we are not ministers of the letter, but of the Spirit; “For the letter killeth, but the Spirit giveth life.”"
This "sealing" Huntington sees as essential to that experience of being regenerated, born again, or converted, and he sees it correctly as being that which follows or attends belief of the gospel.
Huntington continued:
"But, at the first resurrection, they must be all collected together; all whose names are written in heaven, the whole church of the firstborn. And this will be the grand convocation, or the general assembly, Heb. xii. 23. Now the apostle tells us that we are sealed by the Holy Spirit unto this day of redemption; which shews that none but sealed persons will rise in the resurrection of the just. None but those that are of faith, and who, upon thus believing, are sealed with the Holy Spirit of promise, can rise in the first resurrection; for they, and only they, are blessed and holy persons. “Blessed and holy is he that hath part in the first resurrection: on such the second death has no power,” Rev. xx. 6. Being of faith, they are blessed with faithful Abraham; and being sealed with the Holy Spirit, they are holy. Hence this sealing us to the day of redemption is to assure us of a part and lot in this first resurrection; it is a pledge and an earnest of it. It is the Holy Spirit sanctifying and sealing of us that makes us meet to partake of it. And this is a truth, that the Holy Ghost never will quicken and change any one mortal body, and fashion it like unto the glorious body of Christ, unless he dwell in it, and make it his temple in this life." (pg. 331)
Only sealed persons will rise in the resurrection of the just! Can't be "sealed" without faith in Christ and the gospel. That is Old Baptist belief! Where were the Hardshells in Huntington's time that took issue with him on these things?
J. C. Philpot On Means
With this posting I will begin a short series on the "Strict" or "Gospel Standard" Baptists of England with the purpose of showing that, though the above "Particular Baptists" denied gospel "offers" of salvation to the unregenerate, and are in this respect like their Hardshell brethren of the same period (1830s till end of the 19th century), they are not like those Hardshells who began (in that time period) to deny that the elect must be called to faith by the gospel in order to be finally saved in Heaven.
We will also see how the "Strict Baptists" did not go into error in denying the bible doctrine of the certain perseverance of all the elect as did the Hardshells in the latter half of the 19th century.
Three men from among the Gospel Standard Baptists were J.C. Philpot, William Huntington, and John Warburton, and these three men have had a large readership among the Hardshells, even to this day. Therefore, these citations should prove interesting to them. Many Hardshells love Spurgeon and Gill and this in spite of the fact that they were not in league with them on means and on perseverance.
In "The Authority and Power of the Word upon the Heart" J. C. Philpot wrote (emphasis mine - see here):
"God’s witness by his works, then, being insufficient, and failing, so to speak, through the depravity of man’s heart, he has revealed himself by and in his word—in those precious Scriptures which we hold in our hands, and the power of which some of us have felt in our hearts. It is, then, of this power of the written word that we have now to speak. But when we speak of the power of the word of God we do not mean thereby to convey the idea that it possesses any power of its own ("word alone" view - SG), any actual, original, innate force, which acts of itself on the heart and conscience. The word of God is but the instrument of a higher and distinct power, even the power of that Holy and eternal Spirit, the revealer and testifier of Jesus, by whose express and immediate inspiration it was written."
Continued Philpot:
"The power of an instrument is the power of him who uses it. This is true literally. The strength of the sword is in the hand of him who wields it. A child may take up a warrior’s sword, but can he use it as a warrior? If, then, the word of God is “quick (or living, as the word means) and powerful, and sharper than any two-edged sword,” it is because he wields it of whom it..."
This is a truth not understood nor accepted by our Hardshell brothers of today.
Continued Philpot:
"Thus we ascribe no power to the word itself, but to the power of him who speaks it. The Apostle therefore says of his speech and preaching that it was “in demonstration of the Spirit and of power;” (1 Cor. 2:4;) and of his gospel, that is, the gospel which he knew, felt, and preached, that it came unto the Thessalonians “not in word only, but also in power, and in the Holy Spirit, and in much assurance.” (1 Thess. 1:5.)"
God gives the increase to the word spoken by his servants! His power goes forth with the word preached and makes it effectual.
Continued Philpot:
"But now let us consider the exercise and display of this power in its first movements upon the heart. Man being dead in sin, needs an almighty power to make him alive unto God; for what communion can there be between a dead soul and a living God? This, then, is the first display of the power of the word of God in the hands of the eternal Spirit. “You has he quickened, who were dead in trespasses and sins.” (Eph. 2:1.) And how? By the word. “Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.” (Jas. 1:18.) So testifies Peter—”Being born again, not of corruptible seed, but of incorruptible, by the word of God, which lives and abides forever.” (1 Pet. 1:23.) What James calls “begetting” Peter terms “being born again;” and this corresponds with what the Lord himself declared to Nicodemus—”Jesus answered and said unto him, Verily, verily, I say unto you, Except a man be born again, he cannot see the kingdom of God.” (John 3:3.) Almost similar is the language of John himself as taken, doubtless, from his divine Master—”Who were born, not of blood, nor of the will of the flesh, nor of the will of man—but of God.” (John 1:13.) So in his first epistle—”Whoever believes that Jesus is the Christ is born of God; and every one that loves him that begat loves him also that is begotten of him.” (1 John 5:1.)"
When Philpot wrote these words in the mid 19th century, many "Primitive Baptists" still agreed with what Philpot here wrote. But, after the Civil War, things began to change and the PBs forsook the former beliefs of their founders and began to deny means and perseverance, and to deny the predestination of all things.
Continued Philpot:
"We need not therefore enter into the controversy about the difference between begetting and being born again, as if the new birth exactly corresponded with the old, and as if the analogy could be precisely carried out between natural and spiritual generation. Figures (and this is a figure) must not be pressed home to all their logical consequences, or made to fit and correspond in all their parts and particulars. It is sufficient for us to know that the mighty change whereby a sinner passes from death unto life, (1 John 3:14,) is “delivered from the power of darkness, and translated into the kingdom of his dear Son,” (Col. 1:13,) is by the power of the word of God upon his soul."
The belief that the spiritual "birth" of which the scriptures speak is precisely like physical birth, where there is a process and stages, beginning with "conception" (or 'implanting' of the 'seed'), followed by growth and development in the "womb of darkness," and finally to the "birth" proper, often called the time of "delivery" or "deliverance," is an old view among the Baptists.
It seems that Samuel Richardson, a signatory of the first London Confession (1644) and leader of the first Particular Baptist churches, held to this view. John Gill, though not accepting this view (as most Baptists did not), refers to it in his commentary on Isaiah. This view, as I have shown from extensive citations from the first leaders of the "Primitive" or "Old School" Baptists, was the common view. This view however lost many of its adherents as the 19th century neared its end. The later A.W. Pink also held to this view.
This view makes "regeneration" to correspond to that experience that brings conviction of sin, to the time when sinners are "awakened," and makes that period of conviction to correspond to that experience in the womb, and finally makes the emergence from the womb to correspond to "conversion," or sometimes to "second regeneration" or "complete regeneration."
Philpot is clear in the use of means in being born again. It occurs "by the power of the word of God upon his soul." This is what is taught in both the 1644 and the 1689 London Confessions.
"Light Precedes Life"
Wrote Philpot:
"Nor shall we, as we wish to avoid controversial topics, enter at any length into the question whether light or life first enters into the heart—”The entrance of your words gives light.” (Psalm 119:130.) There it would seem that light came first. And so the passage—”To open their eyes, and turn them from darkness to light.” (Acts 26:18.) So Saul at Damascus’ gate saw and was struck down by the light before the quickening words came—”Saul, Saul, why are you persecuting me?” (Acts 9:4.) In grace, if not in nature, it would seem evident that we see before we feel; and thus the disciples “beheld his glory, as of the only begotten of the Father,” before they received the Son of God into their hearts and believed on his name. It will be seen from these hints that without entering into the controversy, or pronouncing any dogmatical opinion, our own view inclines to the point held by Mr. Huntington, that light precedes life. And yet, when we look back on our own experience, how difficult it is to determine whether we saw light before we felt life, or whether the same ray which brought light into the mind did not bring at the same moment life into the heart. At any rate we saw what we felt, and we felt what we saw. “In your light do we see light.” To see this light is to be “enlightened with the light of the living.” (Job 33:30.) And this our blessed Lord calls “the light of life.” “Then spoke Jesus again unto them, saying, I am the light of the world; he who follows me shall not walk in darkness, but shall have the light of life.” (John 8:12.)"
Today's Hardshells do not believe that "regeneration" or the new birth involves these things!
Wrote Philpot:
"So we will not put asunder what God has joined together—light and life. We know, however, the effect better than the cause; and need we wonder that we can neither understand nor explain the mystery of regeneration? Does not the Lord himself say—”The wind blows where it wills, and you hear the sound thereof, but can not tell whence it comes and where it goes; so is every one that is born of the Spirit.” (John 3:8.) It is our mercy if we have seen light in God’s light and felt the Spirit’s quickening breath, if we cannot understand whence it came or where it goes, except to believe that it came from God and leads to God—it began in grace and will end in glory."
Amen to that! This is a theme that we have emphasized here on this web site many times.
Wrote Philpot:
"If, then, this knowledge is communicated by the Holy Spirit to the heart through the written word, two things follow, and we believe that the experience of every child of God will bear testimony to what we now advance concerning them—
1. That the word of God comes into the heart and conscience in and by regeneration, with a new and hitherto unfelt power. How carelessly, how ignorantly, how formally, if we read it at all, did we read the word of God in the days of our unregeneracy. What little heed we paid to the word preached, if we heard it at all. What thorough darkness and death wrapped us up, so that nothing of a spiritual, eternal nature touched, moved, or stirred us either with hope or fear. But at a certain, never-to-be-forgotten time, a power, we could not tell how or why, was put into the word and it fell upon our hearts, as a sound from heaven—as the very voice of God to our conscience. The word of God laid hold of us as the word of God; it was no longer the word of man, a dry, uninteresting, almost if not wholly hated book; but it got, we could not explain how, so into the very inside of us—armed with authority and power as a message from God."
This is the view of the Strict Baptists, and the first Hardshells were in total agreement with Philpot and the Strict Baptists on these things. But, they have departed from the faith and have today become a cult.
We will also see how the "Strict Baptists" did not go into error in denying the bible doctrine of the certain perseverance of all the elect as did the Hardshells in the latter half of the 19th century.
Three men from among the Gospel Standard Baptists were J.C. Philpot, William Huntington, and John Warburton, and these three men have had a large readership among the Hardshells, even to this day. Therefore, these citations should prove interesting to them. Many Hardshells love Spurgeon and Gill and this in spite of the fact that they were not in league with them on means and on perseverance.
J. C. Philpot (1802 – 1869)
In "The Authority and Power of the Word upon the Heart" J. C. Philpot wrote (emphasis mine - see here):
"God’s witness by his works, then, being insufficient, and failing, so to speak, through the depravity of man’s heart, he has revealed himself by and in his word—in those precious Scriptures which we hold in our hands, and the power of which some of us have felt in our hearts. It is, then, of this power of the written word that we have now to speak. But when we speak of the power of the word of God we do not mean thereby to convey the idea that it possesses any power of its own ("word alone" view - SG), any actual, original, innate force, which acts of itself on the heart and conscience. The word of God is but the instrument of a higher and distinct power, even the power of that Holy and eternal Spirit, the revealer and testifier of Jesus, by whose express and immediate inspiration it was written."
Continued Philpot:
"The power of an instrument is the power of him who uses it. This is true literally. The strength of the sword is in the hand of him who wields it. A child may take up a warrior’s sword, but can he use it as a warrior? If, then, the word of God is “quick (or living, as the word means) and powerful, and sharper than any two-edged sword,” it is because he wields it of whom it..."
This is a truth not understood nor accepted by our Hardshell brothers of today.
Continued Philpot:
"Thus we ascribe no power to the word itself, but to the power of him who speaks it. The Apostle therefore says of his speech and preaching that it was “in demonstration of the Spirit and of power;” (1 Cor. 2:4;) and of his gospel, that is, the gospel which he knew, felt, and preached, that it came unto the Thessalonians “not in word only, but also in power, and in the Holy Spirit, and in much assurance.” (1 Thess. 1:5.)"
God gives the increase to the word spoken by his servants! His power goes forth with the word preached and makes it effectual.
Continued Philpot:
"But now let us consider the exercise and display of this power in its first movements upon the heart. Man being dead in sin, needs an almighty power to make him alive unto God; for what communion can there be between a dead soul and a living God? This, then, is the first display of the power of the word of God in the hands of the eternal Spirit. “You has he quickened, who were dead in trespasses and sins.” (Eph. 2:1.) And how? By the word. “Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.” (Jas. 1:18.) So testifies Peter—”Being born again, not of corruptible seed, but of incorruptible, by the word of God, which lives and abides forever.” (1 Pet. 1:23.) What James calls “begetting” Peter terms “being born again;” and this corresponds with what the Lord himself declared to Nicodemus—”Jesus answered and said unto him, Verily, verily, I say unto you, Except a man be born again, he cannot see the kingdom of God.” (John 3:3.) Almost similar is the language of John himself as taken, doubtless, from his divine Master—”Who were born, not of blood, nor of the will of the flesh, nor of the will of man—but of God.” (John 1:13.) So in his first epistle—”Whoever believes that Jesus is the Christ is born of God; and every one that loves him that begat loves him also that is begotten of him.” (1 John 5:1.)"
When Philpot wrote these words in the mid 19th century, many "Primitive Baptists" still agreed with what Philpot here wrote. But, after the Civil War, things began to change and the PBs forsook the former beliefs of their founders and began to deny means and perseverance, and to deny the predestination of all things.
Continued Philpot:
"We need not therefore enter into the controversy about the difference between begetting and being born again, as if the new birth exactly corresponded with the old, and as if the analogy could be precisely carried out between natural and spiritual generation. Figures (and this is a figure) must not be pressed home to all their logical consequences, or made to fit and correspond in all their parts and particulars. It is sufficient for us to know that the mighty change whereby a sinner passes from death unto life, (1 John 3:14,) is “delivered from the power of darkness, and translated into the kingdom of his dear Son,” (Col. 1:13,) is by the power of the word of God upon his soul."
The belief that the spiritual "birth" of which the scriptures speak is precisely like physical birth, where there is a process and stages, beginning with "conception" (or 'implanting' of the 'seed'), followed by growth and development in the "womb of darkness," and finally to the "birth" proper, often called the time of "delivery" or "deliverance," is an old view among the Baptists.
It seems that Samuel Richardson, a signatory of the first London Confession (1644) and leader of the first Particular Baptist churches, held to this view. John Gill, though not accepting this view (as most Baptists did not), refers to it in his commentary on Isaiah. This view, as I have shown from extensive citations from the first leaders of the "Primitive" or "Old School" Baptists, was the common view. This view however lost many of its adherents as the 19th century neared its end. The later A.W. Pink also held to this view.
This view makes "regeneration" to correspond to that experience that brings conviction of sin, to the time when sinners are "awakened," and makes that period of conviction to correspond to that experience in the womb, and finally makes the emergence from the womb to correspond to "conversion," or sometimes to "second regeneration" or "complete regeneration."
Philpot is clear in the use of means in being born again. It occurs "by the power of the word of God upon his soul." This is what is taught in both the 1644 and the 1689 London Confessions.
"Light Precedes Life"
Wrote Philpot:
"Nor shall we, as we wish to avoid controversial topics, enter at any length into the question whether light or life first enters into the heart—”The entrance of your words gives light.” (Psalm 119:130.) There it would seem that light came first. And so the passage—”To open their eyes, and turn them from darkness to light.” (Acts 26:18.) So Saul at Damascus’ gate saw and was struck down by the light before the quickening words came—”Saul, Saul, why are you persecuting me?” (Acts 9:4.) In grace, if not in nature, it would seem evident that we see before we feel; and thus the disciples “beheld his glory, as of the only begotten of the Father,” before they received the Son of God into their hearts and believed on his name. It will be seen from these hints that without entering into the controversy, or pronouncing any dogmatical opinion, our own view inclines to the point held by Mr. Huntington, that light precedes life. And yet, when we look back on our own experience, how difficult it is to determine whether we saw light before we felt life, or whether the same ray which brought light into the mind did not bring at the same moment life into the heart. At any rate we saw what we felt, and we felt what we saw. “In your light do we see light.” To see this light is to be “enlightened with the light of the living.” (Job 33:30.) And this our blessed Lord calls “the light of life.” “Then spoke Jesus again unto them, saying, I am the light of the world; he who follows me shall not walk in darkness, but shall have the light of life.” (John 8:12.)"
Today's Hardshells do not believe that "regeneration" or the new birth involves these things!
Wrote Philpot:
"So we will not put asunder what God has joined together—light and life. We know, however, the effect better than the cause; and need we wonder that we can neither understand nor explain the mystery of regeneration? Does not the Lord himself say—”The wind blows where it wills, and you hear the sound thereof, but can not tell whence it comes and where it goes; so is every one that is born of the Spirit.” (John 3:8.) It is our mercy if we have seen light in God’s light and felt the Spirit’s quickening breath, if we cannot understand whence it came or where it goes, except to believe that it came from God and leads to God—it began in grace and will end in glory."
Amen to that! This is a theme that we have emphasized here on this web site many times.
Wrote Philpot:
"If, then, this knowledge is communicated by the Holy Spirit to the heart through the written word, two things follow, and we believe that the experience of every child of God will bear testimony to what we now advance concerning them—
1. That the word of God comes into the heart and conscience in and by regeneration, with a new and hitherto unfelt power. How carelessly, how ignorantly, how formally, if we read it at all, did we read the word of God in the days of our unregeneracy. What little heed we paid to the word preached, if we heard it at all. What thorough darkness and death wrapped us up, so that nothing of a spiritual, eternal nature touched, moved, or stirred us either with hope or fear. But at a certain, never-to-be-forgotten time, a power, we could not tell how or why, was put into the word and it fell upon our hearts, as a sound from heaven—as the very voice of God to our conscience. The word of God laid hold of us as the word of God; it was no longer the word of man, a dry, uninteresting, almost if not wholly hated book; but it got, we could not explain how, so into the very inside of us—armed with authority and power as a message from God."
This is the view of the Strict Baptists, and the first Hardshells were in total agreement with Philpot and the Strict Baptists on these things. But, they have departed from the faith and have today become a cult.
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