In this chapter it will be good to review what the London Confession of 1689 says about both the conditional and unconditional nature of salvation. For instance, in Chapter 7, "OF GOD’S COVENANT," in paragraph 2, it reads:
"Moreover, man having brought himself under the curse of the law by his fall, it pleased the Lord to make a covenant of grace, wherein He freely offers unto sinners life and salvation by Jesus Christ, requiring of them faith in Him, that they may be saved; and promising to give unto all those that are ordained unto eternal life, His Holy Spirit, to make them willing and able to believe."
Though the old Baptists who wrote this confession would acknowledge that salvation was unconditional they nevertheless taught that "life and salvation" are what the Lord "freely offers unto sinners" in the gospel and that he "requires" that they have "faith in Him, that they may be saved."
Elder (Dr.) R. W. Fain, first generation Hardshell leader, who wrote the introduction to Elder (Dr.) John M. Watson's book "The Old Baptist Test," wrote these excerpts:
“Upon this principle, the Gospel is preached to all, repentance and an interest in a Savior’s blood is offered to all. The charitable invitation “whosoever will” goes out to all inviting them to “take the water of life freely."
"While all Gospel Ministers feel the weight of duty in extending this invitation, yet they know at the same time, that a depraved will is under a wicked influence, and that such a will never leads a soul to Christ. But that God is able to subdue the stubborn will, to change the evil disposition, and to prepare the sinner for salvation, in opposition to the devil and all his unholy influences."
"Then, Brethren in the ministry, we should take courage. Let us go forth “with the whole armor of God” and do battle for his cause. Let us preach Jesus Christ our Saviour “the way, the truth, and the life.” Let us preach Him a choosing, Electing, and loving Saviour. Let us rear the blood stained BANNER OF THE CROSS, with the blessed and heavenly watchword “whosoever will,” inscribed in living letters over its ample folds.” (pages 9-16 of "The Old Baptist Test")
Fain and the first Hardshells were in agreement with the London Confession, but today's Hardshells have removed from the Old Baptist faith.
In chapter 10, "OF EFFECTUAL CALLING," the confession states:
"This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, nor from any power or agency in the creature, being wholly passive therein, being dead in sins and trespasses, until being quickened and renewed by the Holy Spirit; he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it, and that by no less power than that which raised up Christ from the dead."
Again, though affirming unconditional salvation, the Confession also affirms conditional salvation, making faith, answering the call, and embracing the salvation offered, to be means or conditions.
In chapter 20; "OF THE GOSPEL AND OF THE EXTENT OF THE GRACE THEREOF," in paragraph 1, the confession says:
"The covenant of works being broken by sin, and made unprofitable unto life, God was pleased to give forth the promise of Christ, the seed of the woman, as the means of calling the elect, and begetting in them faith and repentance; in this promise the gospel, as to the substance of it, was revealed, and [is] therein effectual for the conversion and salvation of sinners."
The promise, or the word of the promise, says the Confession, is "the means of calling the elect," the means for "begetting in them faith and repentance," and "for the conversion and salvation of sinners."
Elder J. H. Oliphant, a well known leader and spokesman for the Hardshell denomination, at the turn of the twentieth century, and moderator of the infamous "Fulton Convention" (1900), wrote:
"Conditionality is a necessary element of moral government. I do not regard the resurrection of the dead, or regeneration, as acts of obedience, as a vice or virtue on our part, because they are not our acts at all. They are the simple acts of God. They do not properly belong to moral government, but to another system of things. Some of our brethren object to the word, "conditional," but I think it represents the truth on the subject as well as any word we could use. "If ye keep my commandments, ye shall abide in my love." The word "IF" in this text denotes conditionality. Webster in defining the word says, "It introduces a conditional sentence." This is not the only use of the word, "if," but Webster mentions it first. There are hundreds of places in the Bible where the word is used as in the above text. I have conferred with some of the educators of this city relative to the meaning of the word, and I doubt whether there is a single college or institution of learning among English speaking people that would deny Webster’s definition. "If ye do these things ye shall never fall." If we tell our people this is not conditional, they would not know the meaning of any text." (Justification and Kindred Subjects: Chapter 2)
There is nothing to seriously disagree with what Oliphant says about "conditionality" and the use of the word "if" in scripture. He could have added, however, the fact that conditional statements, with a protasis and apodosis (if, then), are in either one of four categories. From the web page ntgreek.org, these are delineated as follows (See here):
First Class Condition - Is considered the 'Simple Condition' and assumes that the premise (protasis) is true for the sake of argument. The protasis is formed with the helping word ei ('if') with the main verb in the indicative mood, in any tense; with any mood and tense in the apodosis.
Second Class Condition - Is known as the 'Contrary-to-Fact Condition' and assumes the premise as false for the sake of argument. The protasis is again formed with the helping word ei ('if') and the main verb in the indicative mood. The tense of the verb (in the protasis) must also be in a past-time tense (aorist or imperfect). The apodosis will usually have the particle an as a marking word, showing some contingency.
Third Class Condition - Traditionally known as the 'More Probable Future Condition', the third class condition should actually be split into two different categories, the 'Future More Probable Condition' (indicating either a probable future action or a hypothetical situation) and the 'Present General Condition' (indicating a generic situation or universal truth at the present time). It is formed in the protasis using the word ean (ei plus an = 'if') and a verb in the subjunctive mood. The main verb of the protasis can be in any tense, but if the condition is a 'Present General', the verb must be in the present tense.
Fourth Class Condition - Is usually called the 'Less Probable Future Condition' and does not have a complete example in the New Testament. The fulfillment of this condition was considered even more remote than the Third Class Condition. It was formed with the helping word ei and the optative mood in the protasis. The apodosis had the helping word an and its verb was also in the optative mood.
Ignorance of these facts has probably helped to cause today's Hardshells not to understand what Bunyan, Keach, and Hassell understood about the various connotations and denotations attached to the word "conditional." A condition, most often in scripture, simply denotes a connection between one thing and another, and says nothing about the nature and causes of the condition. Thus, to say that faith is a condition for salvation simply says that faith precedes salvation by way of connection. In itself it does not affirm that the condition existed because of the free will and effort of those who have faith. The conditon for salvation is faith, but faith itself is conditioned upon the sovereign and efficacious work of God. So, though salvation depends upon faith, faith depends upon the will and working of God.
Oliphant continues:
"It is urged that we are "justified by faith" in the sense that faith is a TERM or CONDITION on which our salvation depends. "A man is justified by faith without the deeds of the law." ---Rom. iii. 28. Also Rom. v. 1, "Being justified by faith." I want first to assign some reasons why faith can not be the ground, or condition, on which justification is based; and then I will try to point out what is intended by those texts in which we are said to be "justified by faith."" (Justification and Kindred Subjects: Chapter 8)
Oliphant, like his Hardshell brethren, appeared confused when he said such things. He denies that faith is a "condition" of either justification or salvation, but he limits the definition of the word "condition" to that which is "the ground" for justification and salvation. But, the word "condition" does not always denote "grounds" or "basis," but is often used simply to denote that one thing precedes another thing, what is a means of reception. It is on the basis and grounds of what Christ did in his life and death that anyone is saved and justified. But, this justification is not received or made applicable to any but believers.
Oliphant, because he cannot see how justification and salvation are conditioned upon faith, judges that faith cannot therefore be a condition for justification and salvation. Thus, he says that faith has nothing to do with a sinner being justified or made righteous, that one may lack faith in Christ and still be saved and justified. It is in this extreme view that alienates Hardshells from historic Reformed thinking and from the teaching of the Old Baptists and constitutes them enemies to the gospel of Christ. To tell sinners that they are justified and saved whether they believe or not, is to hinder the gospel and the salvation of souls, and constitutes them a "damnable heresy." (II Peter 2: 1)
Oliphant continued:
"Faith is a gift from God; it is not a mere voluntary act of man, as produced by him, but it is to be understood as one of the blessings provided for us by God, and hence it would be incorrect to call it a CONDITION of salvation." (chapter 8)
Notice how Oliphant restricts the meaning of the word "condition" to conditions that result from a "voluntary act of man," to something that is "produced by him." So, in summation, Oliphant says that there can be no "conditions" for salvation, for anything that is a condition of salvation implies that the "conditions" result from human free will and effort, and are what becomes the "grounds" or basis for salvation. He affirms that anything which is a means unto salvation must be a "condition" as he defines the word. But, let us test his proposition. First, let us ask the Hardshells whether they believe that the act of Mary giving birth to Jesus was a necessary "means" or "condition" for the saving of sinners. Surely they will have to confess that it was so. But, how can they apply Oliphant's definition of the word "condition" (or its equivalents, such as use of the word "if") to the case of Mary's conception of Christ? Did Mary, in and of herself, "produce" Christ? Second, let us ask them about those "wicked men" whose "hands" were instruments in the Crucifixion of Christ? What if we apply Oliphant's strict and limited definition of a "condition" to this instance? Were not the wicked acts of the murderers of Christ means and conditions of his death? And, was his death not the means or conditions for salvation?
Basically Oliphant is claiming that faith is, and is not, a "condition." He is basically affirming that salvation is both conditional and unconditional.
Oliphant continued:
"Paul says, "Therefore it is of faith, that is might be by grace to the end the promise might be sure to all the seed." Rom. iv. 16. "It is of faith that is might be by grace." If we are to regard faith as a condition of our salvation, it would not be sure, for whatever is conditional is uncertain and not sure, and Paul here shows plainly that faith is not a condition to be performed on our part in order to salvation, for in such a case our salvation would be as uncertain as if it depended on any other thing to be done by us. Besides, it would not be of grace, if we are to hold faith as the price of justification. "It is of faith" denotes that what faith apprehends is the atonement of Christ, which is certain in its results, and a sure ground of our acceptance and final salvation." (Justification and Kindred Subjects: Chapter 8 - see here)
"Whatever is conditional is uncertain and not sure"? The birth and death of Christ were not sure and certain? Obviously Mary's act and the act of the wicked who crucified Christ were means and conditions for the birth and death of Christ. So, by Oliphant's logic, both the birth and death of Christ were "uncertain and not sure"!
Oliphant affirms that faith is not a condition of salvation! And, why? Because he has express scriptural statements that say such a thing? Or, because he falsely "deduces" this by his false premises and invalid deductions? Doubtless, because of the latter.
He also tries to "have it both ways" in his apology. He first tries to say that "faith" is the "gift of God," meaning what is effectually and certainly given, and then he tries to say that "faith" being a condition makes salvation ineffectual and uncertain.
Where is Oliphant's problem? If he truly believes that the faith that is the condition for salvation is the sure and certain result of God's will and work, what is always successful, or the gift of God, then why does he think that saying faith is a condition of salvation makes salvation uncertain? It seems best to see that a predestined giving of faith insures certain salvation. He does admit, however, that faith "apprehends," but this contradicts his affirmation that men who have not faith "apprehend" Christ. Or, does he affirm that men are saved even if they do not "apprehend" (get a hold of) Christ?
Oliphant wrote:
"Many texts relied on by Arminians, to prove conditional salvation, only prove us as his children to be under his parental government, and should be so applied." (chapter 1)
Notice how Oliphant affirms that it is Arminianism to teach that salvation is, in any sense, "conditional." But, this is a falsehood. Oliphant does not deny that there are means and conditions operative in God's "parental government" of his regenerated people. Does he deny that this parental government involves God's keeping his people saved? He also shows a severe prejudice against any kind of "conditional salvation" as it respects eternal salvation. But, in doing so, he has denied that conversion through faith and repentance are necessary for being eternally saved.
Oliphant wrote:
"The doctrine of total depravity is wholly unreconcilable with a conditional plan of salvation. Hence, if this be true, then salvation is wholly of grace." (chpt. 7)
Oliphant argues that the "doctrine of total depravity" proves that salvation is in no way based upon conditions, but this is not proven, only stated. I dealt with this argumentation in my series on "Hardshell Proof Texts" in chapter 86. He also argues that if salvation were conditioned upon faith and repentance, or if conversion were necessary for eternal salvation, then salvation would not be by "grace." It is interesting how all the great old Baptists of the 17th and 18th centuries believed in total depravity and salvation by grace but who affirmed that faith and repentance were necessary conditions for salvation.
Oliphant wrote:
"Believing cannot be the CONDITION of justification, because it is not a matter in which we can act voluntarily. That is, men cannot believe as they choose about things. It is absurd to talk of men believing or not believing as they choose, but if we hold faith to be a condition of salvation, then we must needs hold that men can do as they like about believing, which is absurd. Besides, the believing of any truth is in no sense the cause of that truth. To believe in God, or to have faith in him, is to trust in him. This I suppose none will deny. When we trust in anything, even of a temporal nature, we do not suppose our trusting to give any strength or additional value to that in which we trust. Our trusting is produced by a discovery of something to trust in. We trust in Jesus when we have evidence that he is our Saviour. There is no proposition in the natural or spiritual world, which is in any sense made true by believing it." (chpt. 8)
Oliphant plainly denies that believing in Jesus via the gospel is not necessary for being justified and freed from condemnation. This is a gross departure from the Baptist and Reformed faith. Oliphant says that those who teach the necessity of faith for justification and salvation are Arminians, making the conditions to depend upon the free will and effort of sinners. But, again, our Baptist forefathers were not Arminians and yet they taught that faith and repentance were conditions of salvation. Oliphant should have heeded the words of Hassell about how the unconditional promises of God guarantee that the chosen and called will meet the conditions.
Oliphant then makes the argument that belief of a truth does not make it to be truth. It is true whether one believes it or not. This is a common Hardshell argument. But, it is really no argument at all. What is the particular truth that Oliphant refers to? The particular truth that is to be believed for salvation? He says that it is believing that one is chosen and called. But, this is not what the scriptures affirm to be the thing that sinners are called upon to believe! They are called upon to believe the gospel concerning the work of Christ, and to believe that they will be saved if they call upon the name of the Lord.
Oliphant shows that he does not believe that all men are commanded to "believe" and to "repent," for he believes that only those who are saved are called upon to believe and repent. But, the scriptures affirm that all men are called upon to believe and repent! This truth forces Hardshells into affirming universal salvation.
Oliphant contends for one of the tenets of Hyper Calvinism, the view that only those are called upon to believe who are already saved, and that they only have a "warrant" to believe. But, this view was rejected by the old Baptists. Fuller and Spurgeon were great opponents of this view.
Oliphant wrote:
"Paul, in Rom. iv. 4., says, "Now to him that worketh is the reward not reckoned of grace, but of debt." He opposed the doctrine that works secure salvation on the ground that is would be a matter of debt, and not of grace. Now I argue, that if our salvation be procured by obeying the commands in the gospel, it would be as truly of debt, and not of grace, as if it were procured by obeying the commands in the gospel, it would be as truly of debt, and not of grace, as if it were procured by observing the ceremonies of the Jews, and Paul here sets aside works in general in the matter of our salvation." (chpt. 9)
One cannot help but notice how Oliphant continues to find support for his false premises by appeal to logical deductions from scripture, rather than from clear statements of scripture. Why cannot he simply cite passages which affirm the salvation of unbelievers? He argues that faith cannot be a condition for salvation because it would involve deducing that salvation is based upon works, would be a reward, and not be a result of grace. It is an indictment of the old Baptists, who wrote the oldest confessions, and of the views of Dr. Gill, however, for Oliphant to argue such. They did not "deduce" Hardshellism from the passages of scripture that teach the necessity of faith for salvation.
Oliphant also contradicts himself again, for he has previously argued that "faith is the gift of God," what God works effectually, and without fail, what he imparts to his elect when they are called. How can he, in one breath, make faith to be the work of God, and then in another breath, make faith to be a work of the creature? In the passage cited by Oliphant, in Romans, Paul does not put faith into the category of works!
Oliphant wrote:
"Paul argues the matter (Rom. xi. 6), "If by grace, then is it no more of works, otherwise grace is no more grace; but if it be of works, then is it no more of grace," etc. The doctrine that our salvation is secured by obeying the gospel would be as destructive to grace as to say it is secured by the ceremonies of the law. In either case it would make the obedience of men as essential to justification as the blood and righteousness of Christ, and the grace of God would be dependent on an unholy and imperfect thing, as the works of men, all of which Paul here sets aside by the words, "If by grace, then it is no more of works." (chpt. 9)
Oliphant again argues that salvation cannot be by the gospel because this would destroy the idea that salvation is "by grace." But, how can he argue this when he has already affirmed that faith is the gift of God? Further, Oliphant does not deny that a temporal salvation (conversion) is conditioned upon faith. Does he not then confess that conversion is not by grace? Oliphant denies that faith is essential to justification and salvation, just as do the Universalists.
Oliphant argues that if salvation is conditioned upon faith, then salvation would be "dependent on an unholy and imperfect thing." But, has he not already said that faith is the gift of God? If faith be God's work in the heart of sinners, does the Bible not say of God's work, that it is "perfect"? (Deut. 32: 4)
The scriptures teach that God gives faith unconditionally and this faith is the condition of salvation.
No comments:
Post a Comment