Tuesday, October 21, 2008

Chpt. 47 -- Addresses To The Lost VI

J.C. Philpot, a "Hyper Calvinist" (and a highly read writer among the Hardshells), did not like the evangelistic preaching of Bunyan and the Old Baptists, much like Hardshells today. He criticized Bunyan and the Old Baptists in this manner:

"That he is in places somewhat legal, and speaks too much of the "offers" of the gospel, we freely admit. This was the prevailing theology of the day, from which scarcely any writer of that period was free. But he sometimes employs the word "offers" where we should rather use the term "promises" or "invitations;" these said "offers" being not so much offers of grace to dead sinners as promises of mercy to God's living family who feel they are sinners.

But we are unwilling to dwell on his blemishes. The Lord, whose servant he was, honored him in life, was with him in death, and his name will be dear to the church of God while there is a remnant on the earth."

(www.gracegems.org/18/p-Bunyan.htm)

It is worthy of note that Philpot acknowledges that the evangelistic preaching of Bunyan, wherein he regularly "offers" Christ and salvation to sinners, was "the prevailing theology of the day." Hyper-Calvinism then, by one of its leading advocates, is NOT Old Baptist theology and tradition. It is new and novel among the Baptists. Philpot did not seem to have problem with the word "invitations," though he did with the word "offer."

Andrew Fuller, in Part I of "The Subject Shown to Be Important, Stated, and Explained," writes:


"GOD, having blessed mankind with the glorious gospel of his Son, hath spoken much in his word, as it might be supposed he would, of the treatment which it should receive from those to whom it was addressed. A cordial reception of it is called, in Scripture, receiving Christ, allowing him, believing in him, and the contrary, refusing, disallowing, and rejecting him; and those who thus reject him are, in so doing, said to judge themselves unworthy of everlasting life." (John 1:12; 3:16; Psalm 118:22; 1 Peter 2:7; Matthew 21:42; Acts 13:46).

What Hardshell wants to come along today and deny what Fuller wrote here? Does he not speak the truth of scripture? But, he continues, saying:

"These are things on which the New Testament largely insists: great stress is there laid on the reception which the truth shall meet with. The same lips which commissioned the apostles to go and " preach the gospel to every creature," added, " He that believeth and is baptized shall be saved; but he that believeth not shall be damned." " To as many as received him, to them gave he power to become the sons of God "; but to them " who received him not," but refused him, and rejected his way of salvation, he became a stumbling-stone, and a rock of offence, that they might stumble, and fall, and perish. Thus the gospel, according to the different reception it meets with, becomes a " savour of life unto life, or of death unto death."

Again, who wants to come forward and say that Fuller did not preach the truth of scripture here and the historic teaching of the Baptists? But, he continues, saying:

"The controversies which have arisen concerning faith in Jesus Christ are not so much an object of surprise as the conduct of those who, professing to be Christians, affect to decry the subject as a matter of little or no importance. There is not any principle or exercise of the human mind of which the New Testament speaks so frequently, and on which so great a stress is laid. And with regard to the inquiry whether faith be required of all men who hear, or have opportunity to hear the word, it cannot be uninteresting."

But, this is just exactly what the Hardshells deny! All men are not required to believe the record of the gospel revelation, are not under obligation to "kiss the Son," nor to "honor" him, nor to believe and come to him, according to this "hyperism."

But, Dr. Fuller continues:

"...to explain it away is to undermine the Divine prerogative, and, as far as it goes, to subvert the very intent of the promulgation of the gospel, which is that men " Should believe that Jesus is the Christ, the Son of God, and, believing, have life through his name" (John 20:31).

This is excellent! Hyperists and Hardshells have been historically involved in an effort to "explain away" all this emphasis and obligation that rests on all men to believe in Christ, with the promised attached to the obligatory command and gracious invitation that he who does truly "believe" will obtain "life" thereby, through the name of Jesus. These people "subvert the very intent of the preaching of the gospel," for sure.

He continues, saying:

"This is doubtless a very serious thing, and ought to be seriously considered. Though some good men may be implicated in this matter, it becomes them to remember that "whosoever breaketh one of the least of Christ's commandments, and teacheth men so, shall be called the least in the kingdom of heaven."

I agree with Dr. Fuller. Hyper Calvinism commits a very serious error in teaching that all men are not under commandment to believe the gospel and to acknowledge Christ as the Savior of sinners; and, if not under commandment and obligation to do so, then they cannot be charged with sin in not believing and obeying! Those are "serious" consequences indeed!

Fuller says:


"If believing be a commandment, it cannot be one of the least : the important relations which it sustains, as well as the dignity of its object, must prevent this: the knowledge of sin, repentance for it, and gratitude for pardoning mercy, all depend upon our admitting it. And if it be a great commandment, the breach of it must be a great sin; and whosoever teaches men otherwise is a partaker of their guilt; and, if they perish, will be found to have been accessory to their eternal ruin.

Thus, it is a very serious sin, as Fuller says, in doing as the Hypers and Hardshells, the Antinomians do, in their opposing this truth and practice. They are guilty of not warning the wicked and the "blood" of these wicked will the Lord "require at their hands." (See Ezekiel chapters 3 & 33)

But, Fuller continues:

"Let it be considered whether the apostle to the Hebrews did not proceed upon such principles, when he exclaimed, " How shall we escape, If ye neglect so great salvation?" And the Lord Jesus himself, when he declared, " He that believeth not shall be damned!""

"In order to determine whether faith in Christ be the duty of all men who have opportunity to hear the gospel, it will be necessary to determine what it is, or wherein it consists. Some have maintained that it consists in a persuasion of our interest in Christ and in all the benefits and blessings of his mediation. (This would include the Strict Baptists and the Hardshells as well as all varieties of Hyper Calvinism - SMG) The author of The Further Inquiry, Mr. L. Wayman, of Kimbolton, who wrote about sixty years ago upon the subject, questions " whether there be any act of special faith which hath not the nature of appropriation in it" (p. 13); and by appropriation he appears to mean a persuasion of our interest in spiritual blessings."

"...exhorting them to be strong in faith, like Abraham, giving glory to God; when all that is meant is, that they should, without doubting, believe the goodness of their state. If this be saving faith, it must inevitably follow that it is not the duty of unconverted sinners; for they are not interested in Christ, and it cannot possibly be their duty to believe a lie. But if it can be proved that the proper object of saving faith is not our being interested in Christ, but the glorious gospel of the ever-blessed God, (which is true, whether we believe it or not) a contrary inference must be drawn; for it is admitted, on all hands, that it is the duty of every man to believe what God reveals."

"By saving faith, we undoubtedly embrace Christ for ourselves, in the same sense as Jacob embraced Jehovah as his God (Gen. 28:21) ; that is, to a rejecting of every idol that stands in competition with him. Christ is all- sufficient, and suited to save us as well as others; and it is for the forgiveness of our sins that we put our trust in him. But this is very different from a persuasion of our being in a state of salvation."

But this is not the "saving faith" of the Hardshells! (See previous chapters on "Faith") Believing the gospel is NOT believing we are already saved! In such a case, the determining factor, as to whether the news is "good," is the sinner's belief. If the sinner believes it is good news to him, then it is good news. If he believes not that it good news, then it is not good news (bad news)! But, the determining factor of the "good" of the gospel is NOT the sinner, but God is the one who has determined and declared it to be "good news"; and it is good news whether men receive it as such or not.

Beebe, Durand, and most Hardshells who accept their views and "diatribes" on this topic, seem not to have any idea of what the gospel is essentially. I will have, perhaps, more on this in an upcoming chapter. In some of their "diatribes" they will assert that they, and they alone, preach the gospel, the true gospel. They sound just like so many other cults, especially of the Campbellites, their "twin brother." But, they will, at other times in their writings, speak of the "gospel" as being the "preaching of good news" to them who have already been saved and "regenerated."

In fact, in modern Hardshell "evangelism," when a person tells a Hardshell that they "believe in God," and if they are "devout" and "religious," they are already "regenerated." In fact, recently a Hardshell pastor (I will not give his name) spoke to an Muslim friend and told him that he was already "saved" because he "believed in God" and felt a certain way about him and about himself! So, this Hardshell preacher, in seeing what he thought were "evidences" of "regeneration," gave him the Hardshell version of "good news" - "you are already saved by Christ!"

They will say this to people who do not even believe in Christ, being Muslim, Hindu, or a believer in some other false deity or non-Christian religion. You are "saved" by him, although you do not acknowledge him! His "regeneration" made you want to seek God and hence that is why you are religious. Your devotion to your god proves you are one of the elect and that the Lord has spoken to you! That is the "Hardshell gospel."

This may all sound absurd to most Christians, but it it what the Hardshells preach and teach! But, I will be having more to say on this in future chapters, together with other connected topics.

Fuller writes further:

"First, Nothing can be an object of faith, except what God has revealed in his word; but the interest that any individual has in Christ and the blessings of the gospel, more than another, is not revealed. God has no where declared, concerning anyone of us, as individuals, that we shall be saved; all that he has revealed on this subject respects us as characters. He has abundantly promised that all who believe in him, love him, and obey him shall be saved; and a persuasion that if we sustain this character - we shall be saved, is doubtless an exercise of faith: but whether we do or not, is an object not of faith, but of consciousness.

"Hereby we do know that we know him, if we keep his commandments. Whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him."- " My little children, let us not love in word and in tongue, but in deed and in truth: hereby we know that we are of the truth, and shall assure our hearts before him” (1 John 2:3,5; 3:18-19).

The verses that Dr. Fuller cited are clear proofs of his and the Baptist assertion that no one has any evidence of being regenerated who has not kept the Lord's commandments, especially the ones that say "Repent ye and believe the gospel that your sins may be blotted out." These are the chief of the commandments of the "new covenant," and are the "entrance requirements" into it and its blessings. But more on this later also. "Hereby" means "by this way" and the way is to look at whether we have done as he has commanded, having obeyed the command to believe on the Son of God and to turn away from our sins and to him, have looked away from anything in ourselves, to something outside of ourselves, to Christ alone.

Fuller continues:

"If anyone imagine that God has revealed to him his interest in his love, and this in a special, immediate, and extraordinary manner, and not by exciting in him the holy exercises of grace, and thereby begetting a consciousness of his being a subject of grace, let him beware lest he deceive his soul."

I believe firmly that the Hardshell churches are full of these kinds of people - people who imagine that they are one of the elect, one who has been "called," because they "feel" a certain way about themselves, have a certain gloominess about their state and their sins, or get some "enjoyment" out of church services, etc. When I get to the chapters dealing with the subject of "conviction," I will have a detailed look at these supposed "evidences" of "regeneration." But, again, if a man has not believed in his soul with a trusting faith, nor repented of his sins, nor has a heart of ready obedience to the Lord, he has not been regenerated, the above "feelings" notwithstanding. I fear there are a lot of "deceived" souls in the PB church.

Fuller writes further:

"The Jews were not wanting in what some would call the faith of assurance: "We have one Father," said they, "even God"; but Jesus answered, "If God were your Father, ye would love me.""

Now, the Hardshells really have a hard time with the above words of Jesus! By the "Father" here Jesus does not mean any other God than the God of the Old Testament, the "God of Abraham, Isaac, and Jacob." But, today's Hardshells will tell any truly "devout" Buddhist, or Muslim, or Hindu, that they are the "children of God" and "born of his Spirit"! But, Jesus said that if these religious people do not love him, nor accept and recognize him as the Son of God, then they are not the children of the true God! Hardshellism is thus denied!

Said Fuller:

"Secondly, The Scriptures always represent faith as terminating on something without us; namely, on Christ, and the truths concerning him: but if it consist in a persuasion of our being in a state of salvation, it must terminate principally on something within us; namely, the work of grace in our hearts; for to believe myself interested in Christ is the same thing as to believe myself a subject of special grace. And hence, as was said, it is common for many who entertain this notion of faith to consider its opposite, unbelief, as a doubting whether we have been really converted."

"But as it is the truth and excellence of the things to be interested in, and not his interest in them, that the sinner is apt to disbelieve; so it is these, and not that, on which the faith of the believer primarily terminates. Perhaps what relates to personal interest may, in general, more properly be called hope than faith; and its opposite fear, than unbelief."

This is very interesting in light of what I know, by experience, of the daily experiences of the Hardshells (in general). They speak often of their "hope" in Christ, how they have little assurance of their salvations, how when they "look within" for those "evidences" of "regeneration," they are often "sad" (even "depressed") as the "lack of evidences" they see. Now, this is either a true confession or false humility. Which is it? Let the Hardshells come forth and answer. I will cite references in future chapters where the Hardshells speak of their "doubts and fears" about "being one of his," how their "hope seems so little," how on certain days they feel like they have been "deceived," and how it is impossible for them to "know" that they are truly elect or truly called. It is this type of preaching and type of talk that produces and feeds doubt, not that which creates or builds up faith. The Hardshells even define "hope" as being that which is not sure or not known fully or known absolutely. But more on this too later.

But, Fuller continues:

"Thirdly, To believe ourselves in a state of salvation (however desirable, when grounded on evidence) is far inferior in its object to saving faith. The grand object on which faith fixes is the glory of Christ, and not the happy condition we are in, as interested in him. The latter doubtless affords great consolation; and the more we discover of his excellence, the more ardently shall we desire an interest in him, and be the more disconsolate while it continues a matter of doubt. But if we be concerned only for our own security our faith is vain, and we are yet in our sins. As that repentance which fixes merely on the consequences of sin as subjecting us to misery is selfish and spurious, so that faith which fixes merely on the consequences of Christ's mediation as raising us to happiness is equally selfish and spurious."

Oh how this needs to be preached in the Hardshell churches! That is why it is in this book too!

Fuller continues:

"It is the peculiar property of true faith to endear Christ: "Unto you that believe he is precious." And where this is the case, if there be no impediments arising from constitutional dejection or other accidental causes, we shall not be in doubt about an interest in him. Consolation will accompany the faith of the gospel: "Being justified by faith, we have peace with God through our Lord Jesus Christ.""

The "faith" that the Hardshells say accompanies "regeneration" is nothing akin to this kind of biblical faith! The kind of regeneration faith that the Hardshells ascribe to such an one brings him great distress of soul, depression and deep sorrow of mind, but the faith of the bible, the faith that saves, the "faith of God's elect," brings relief from distress, brings joy, comfort and strong consolation.

Dr. Fuller writes again, saying:

"Fourthly, All those exercises of faith which our Lord so highly commends in the New Testament, as that of the centurion, the woman of Canaan, and others, are represented as terminating on his all-sufficiency to heal them, and not as consisting in a persuasion that they were interested in the Divine favour, and therefore should succeed."

Again, this is so true! I know by study and personal experience that many Hardshells have been guilty of the thing mentioned by Fuller. Many spend their whole lives attending PB churches but who never come to assurance of salvation, living in doubt and fear about it all their lives; And, why is this? Is it not because they are looking in themselves rather than to Christ?

Fuller continues:

"Christ " shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day." The words in a parenthesis are evidently intended to give the reason of the phrase, " them that believe," and intimate that it was the belief of the gospel testimony that denominated them believers. " God hath chosen us to salvation through sanctification of the Spirit and belief of the truth." It cannot be doubted that, by the " belief of the truth," is here meant faith in Christ; and its being connected with sanctification of the Spirit and eternal salvation, proves it to be saving."

This is Old Baptist doctrine and taken straight from the word of God! The above destroys Hyper Calvinism and Hardshellism.

Says Fuller:

"If the foregoing passages be admitted to prove the point, (and if they do not, we may despair of learning any thing from the Scriptures,) the duty of unconverted sinners to believe in Christ cannot fairly be called in question; for, as before said, it is admitted on all hands that it is the duty of every man to believe what God reveals."

I do not doubt that today's Hardshells no longer want to debate as did their forefathers. Who among them wants to come forth and either debate their history or their awful interpretations of scripture? Which ones will come forward today to tell us that it is not sin for a man to reject Christ and the gospel?

Says Fuller again:

"Did they believe it, they would be consistent, and embrace those things which are connected with it. It is worthy of remark, that those professors of Christianity who received not the love of the truth, that they might be saved, are represented as not believing the truth, and as having pleasure in unrighteousness (2 Thessalonians 2:10,12). To admit the existence of a few facts, without possessing any sense of their humiliating implication, their holy nature, their vast importance, or the practical consequences that attach to them, is to admit the body without the spirit. Paul, notwithstanding his knowledge of the law, and great zeal on its behalf, while blind to its spirituality, reckoned himself to be " without the law," Rom. vii. 9. And such are those professing Christians, with respect to the gospel, " who receive not the love of the truth, that they may be saved.""

But, as I showed in my chapters on "faith," Hardshell definitions of "faith" are anything but scriptural! They give strange definitions to words like faith, life, repentance, conversion, etc.!

Fuller continues:

"It is further objected, that men are said to have believed the gospel, who, notwithstanding, were destitute of true religion. (This is what Hardshells believe - SMG) Thus some among the chief rulers are said to have "believed in Jesus, but did not confess him; for they loved the praise of men more than the praise of God." It is said of Simon that he " believed also"; yet he was "in the gall of bitterness, and in the bond of iniquity ." Agrippa is acknowledged by Paul to have believed the prophets, and faith is attributed even to the devils. The term belief, like almost every other term, is sometimes used in an improper sense. Judas is said to have repented and hanged himself, though nothing more is meant by it than his being smitten with remorse, wishing he had not done as he did, on account of the consequences. Through the poverty of language there is not a name for every thing that differs, and therefore where two things have the same visible appearance, and differ only in some circumstances which are invisible, it is common to call them by the same name. Thus men are termed honest who are punctual in their dealings, though such conduct in many instances may arise merely from a regard to their own credit, interest, or safety. Thus the remorse of Judas is called repentance; and thus the convictions of the Jewish rulers, of Simon, and Agrippa, and the fearful apprehension of apostate angels, from what they had already felt, is called faith. But as we do not infer, from the application of the term repentance to the feelings of Judas, that there is nothing spiritual in real repentance, so neither ought we to conclude, from the foregoing applications of the term believing, that there is nothing spiritual in a real belief of the gospel."

Some of this will be enlarged upon in upcoming chapters on "conviction," wherein a closer look is made into the true evidences of regeneration versus the Hardshell understanding of the same. But, Fuller is right on the mark.

Fuller wrote again:

"The objects of faith," it has been said, "are not bare axioms or propositions: the act of the believer does not terminate at an axiom, but at the thing ; for axioms are not formed but that by them knowledge may be had of things." To believe a bare axiom or proposition, in distinction from the thing, must be barely to believe that such and such letters make certain words, and that such words put together have a certain meaning; but who would call this believing the proposition? To believe the proposition is to believe the thing. Letters, syllables, words, and propositions are only means of conveyance; and these, as such, are not the objects of faith, but the thing conveyed. Nevertheless, those things must have a conveyance, ere they can be believed in. The person, blood, and righteousness of Christ, for instance, are often said to be objects of faith; and this they doubtless are, as they are objects held forth to us by the language of Scripture: but they could not meet our faith, unless something were affirmed concerning them in letters and syllables, or vocal sounds, or by some means or other of conveyance. To say therefore that these are objects of faith is to say the truth, but not the whole truth; the person, blood, and righteousness of Christ revealed in the Scriptures as the way of a sinner's acceptance with God, are, properly speaking, the objects of our faith; for without such a revelation it were impossible to believe in them."

But Hardshells deny that "such a revelation" is necessary for faith to be created!

Fuller writes against the borderline Hyperism of Abraham Booth, saying:


"Mr. Booth, and various other writers, have considered faith in Christ as a dependence on him, a receiving him, a coming to him and trusting in him for salvation. There is no doubt but these terms are frequently used, in the New Testament, to express believing. " As many as received him, to them gave he power to become the sons of God, even to them that believe on his name." - " He that cometh to me shall never hunger, and he that believeth in me shall never thirst." - "That we should be to the praise of his glory, who first trusted in Christ." - " I know whom I have trusted, and am persuaded that he is able to keep that which I have committed to him against that day." Whether these terms, however, strictly speaking, convey the same idea as believing, may admit of a question. They seem rather to be the immediate effects of faith than faith itself: The author of the Epistle to the Hebrews describes the order of these things, in what he says of the faith of Enoch : "He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." Here are three different exercises of mind: First, believing that God is; Secondly, believing that he is a rewarder of them that diligently seek him; Thirdly, coming to him: and the last is represented as the effect of the former two. The same may be applied to Christ. He that cometh to Christ must believe the gospel testimony, that he is the Son of God, and the Saviour of sinners; the only name given under heaven, and among men, by which we must be saved: he must also believe the gospel promise, that he will bestow eternal salvation on all them that obey him; and under the influence of this persuasion, he comes to him, commits himself to him, or trusts the salvation of his soul in his hands. This process may be so quick as not to admit of the mind being conscious of it; and especially as, at such a time, it is otherwise employed than in speculating upon its own operations. So far as it is able to recollect, the whole may appear to be one complex exercise of the soul. In this large sense also, as comprehending not only the credit of the gospel testimony, but the soul's dependence on Christ alone for acceptance with God, it is allowed that believing is necessary, not only to salvation, but to justification. We must come to Jesus that we may have life. Those who attain the blessing of justification must seek it by faith, and not by the works of the law; submitting themselves to the righteousness of God. This blessing is constantly represented as following our union with Christ; and "he that is joined to the Lord is one spirit” (John 5:40; Romans 9:31-32; 10:3; 1 Corinthians 6:17)."

This is basic bible teaching on what is "faith." It is a strange phenomenon to explain when Hardshells come along and deny such simple and plain teachings! Yet, you will often hear them brag about how Hardshellism, with its views on faith and repentance, and on the salvation that comes by believing the gospel, are simply teaching the bible! No! Hardshellism is against the plain teaching of the scriptures!

Faith is not some metaphysical goo but something the scriptures clearly connect with a belief in Christ and the good news regarding him, involving "trust."

Fuller writes on this, saying:

"The term trust appears to be most appropriate, or best adapted of any, to express the confidence which the soul reposes in Christ for the fulfillment of his promises. We may credit a report of evil tidings as well as one of good, but we cannot be said to trust it. We may also credit a report, the truth or falsehood of which does not at all concern us; but that in which we place trust must be something in which our well-being is involved. The relinquishment of false confidences which the gospel requires, and the risk which is made in embracing it, are likewise better expressed by this term than by any other. A true belief of the record which God has given of his Son is accompanied with all this; but the term belief does not, of itself, necessarily convey it. When Jacob's sons brought the coat of many colours to him, he credited their story; he believed Joseph to be torn to pieces; but he could not be said to trust that he was. When the same persons, on their return from Egypt, declared that Joseph was yet alive, Jacob, at first, believed them not, but, on seeing the wagons, he was satisfied of the truth of their declaration, and trusted in it too, leaving all behind him on the ground of it."

And again:

"But whatever difference there may be between credit and trust, they agree in those particulars which affect the point at issue; the one, no less than the other, has relation to revealed truth as its foundation. In some cases it directly refers to the Divine veracity; as in Psalm 119:42, I trust in thy word. And where the immediate reference is to the power, the wisdom, or the mercy of God, or to the righteousness of Christ, there is a remote relation to veracity; for neither the one nor the other would be objects of trust, were they not revealed in a way of promise. And from hence it will follow, that trusting in Christ, no less than crediting his testimony, is the duty of every sinner to whom the revelation is made."

"Mr. Booth has (to all appearance, designedly) avoided the question, Whether faith in Christ be the duty of the ungodly? The leading principle of the former part of his work, however, cannot stand upon any other ground. He contends that the gospel affords a complete warrant for the ungodly to believe in Jesus; and surely he will not affirm that sinners are at liberty either to embrace the warrant afforded them or to reject it? He defines believing in Jesus Christ "receiving him as he is exhibited in the doctrine of grace, or depending upon him only." But if the ungodly be not obliged, as well as warranted, to do this, they are at liberty to do as the Jewish nation did, to receive him not, and to go on depending upon the works of the law for acceptance with God. In the course of his work, he describes the gospel message as full of kind invitations, winning persuasions, and importunate entreaties; and the messengers are commissioned to persuade and entreat sinners to be reconciled to God, and to regard the vicarious work of Jesus as the only ground of their justification,"-pp. 36, 37, 2d ed. But how if they should remain unreconciled, and continue to disregard the work of Christ...if they should, after all, make light of this "royal banquet," and prefer their farms and their merchandises to these " plentiful provisions of Divine grace"? Are they, guiltless in so doing, and free from all breach of duty? I am persuaded, whatever was Mr. Booth's reason for being silent on this subject, he will not say they are." (The Gospel Worthy of All Acceptation - Part One) (http://www.siteone.com/)

Again, all this is simply unanswerable. It is clear and plain in scripture. But, let us now here from a modern Hardshell "apologist" on this matter.

Elder Gowens wrote, in "Andrew Fuller’s Influence on the Baptists":

"Of course, this conscientious objection to the concept of “salvation by human means” has put Baptists in an unpopular minority and is largely responsible for the perennial stigma cast upon them by Catholics and Protestants alike. They have been labeled “hyper-Calvinists”, “quietists”, and “antinomians”. Sometimes, the pressure to conform to more popular standards has spawned controversy among the Baptists themselves. Hassell speaks of John Brine and John Gill, two eminent Baptist ministers of the 1700’s, who rejected Andrew Fuller’s emphasis on the universal and free offer of the gospel, focusing in their preaching instead “on the Divine purposes, and on the Bible fact that salvation is of the Lord.” Consequently, Gill and Brine were stigmatized as “selfish, hardening, refrigerant, soporific, hyper-Calvinistic, Antinomian” and blamed for the growing “indifference [among the churches] to the means of grace”.

Several things are wrong here. First, it is not a fact that Gill rejected the view that the gospel was to be offered to all. I have already cited references from Gill to prove that point. I will also greatly enlarge upon it in upcoming chapters on Gill. Yes, Brine did go to an extreme view, into Hyperism. But, the question is, was this the prevailing view of the Baptists of the time, or did Brine's view (previously taught by Hussey and Stepp and others) represent the prevailing and confessional views of the Baptists? That is the question! Brine's view was not the "old school" view, but a "new school" view! Fuller wrote, along with others, to combat the leaven of Hyper Calvinism.

As far as "emphasis" is concerned, I think already that it has been abundantly proven that this "emphasis" on evangelistic preaching to "every creature" was the predominant practice and belief of the first Particular Baptists. Even Philpot acknowledges this! Surely Gowens has read Philpot. Will he accept Philpot's testimony? In Bunyan's day, Philpot said, such kind of preaching was universally the norm! So, how could Fuller be the innovator? Was it not men like Brine? Brine knew he was taking a new and novel view for Baptists!

Gowens goes ahead and cites his beloved Hassell, the PB "historian."

"Hassell proceeds to state that after Gill’s death in 1771:

“[Fuller] began to ponder upon the expediency of making a change in Baptist tactics, and offering salvation freely to all sinners without distinction…[He wrote his views] in an essay entitled ‘The Gospel Worthy of All Acceptation’…This publication involved him in a bitter controversy of twenty years with some of his Baptist brethren, including Mr. Abraham Booth…but it is stated that ‘the ability and force of Mr. Fuller’s pamphlet ultimately prevailed,’ and his views were adopted by the majority of those professing the Baptist name. These views, Mr. Fuller says, were different from those held by the Baptists during the most of the eighteenth century, but were like those entertained by Bunyan and the other old Baptist writers of the sixteenth and seventeenth centuries… ” (www.sovgrace.net/OnlyMediator.pdf)

Again, there are more errors here. Fuller did not recommend a "change in Baptist tactics." And, "offering salvation" to all sinners was not a "change" in Baptist practice! Where is the evidence that Fuller, in preaching the universal invitations of the gospel, instituted a "change" in Baptist practice or theology? Again, this is just false history without proof, the very kind of teaching the average Hardshell gets on "church history."

He also mentions Abraham Booth. But, even Booth was not as "extreme" as are today's Hardshells.

Booth's Testimony

"WE have seen in the preceding chapter, that grace presided in the eternal counsels, and reigned as an absolute sovereign in the decree of election. Let us now consider the same glorious grace, as exerting its benign influence in the regeneration and effectual calling of all that shall ever be saved. Election makes no alteration in the real state of its objects. For, as they were considered, in that gracious purpose, in a sinful, dying condition; so they continue in that situation, till the energy of the Holy Spirit, AND the power of evangelical truth, reach their hearts. The means being decreed as well as the end, it is absolutely necessary, to accomplish the great design of election, that all the chosen in their several generations, should be born of the Spirit and converted to Jesus; called of God, and bear his image."

"That important change which takes place in the mind and views of a sinner, when converted to Christ, is frequently signified in the infallible word, by being called of God; called by grace; called by the gospel. In performing this work of heavenly mercy, the eternal Spirit is the grand agent, and evangelical truth the honoured instrument. Are men, in their natural state, considered as asleep in sin and dead to God? when they are called, their minds are enlightened, and spiritual life is communicated. The Spirit of God, speaking to the conscience by the truth, quickens the dead sinner, shows him his awful state, and alarms his fears. The dead shall hear the voice of the Son of God, and they that hear shall live–Awake thou that sleepest. Are they considered as having departed from God, and at a distance from him; in the way of destruction, yet afraid to return? then the language of the gospel is, Return to the Lord, and he will have mercy upon you; and to our God, for he will abundantly pardon. Him that cometh to me, I will in no wise cast out. Such a revelation of grace being made in the gospel, and such invitations being addressed to perishing sinners, the Spirit of truth in effectual calling gives them encouragement from these declarations to return to God, and enables them to look for salvation from the hand of Him against whom they have sinned, and from whom they have so deeply revolted. Such, in a general view, is the nature of that heavenly blessing which is the subject of our present inquiry. "

"I take it for granted we must come to Christ under that character by which he calls us. Now, it is evident, he invites us by the name of sinners. As sinners, therefore, miserable, ruined sinners, we must come to him for life and salvation. The gospel of peace is preached to such, and them the gospel calls; even those who are not conscious that they are the objects of any good disposition."

"The only encouragement a sinner has to apply to Christ for all that he wants, consists–not in a consciousness of being possessed of any pious disposition, of having come up to terms, performed any conditions, or as being any way different from what he was before–but, in that grace which reigns, and is proclaimed in the gospel. Yes; the free declarations of the gospel concerning Jesus, contain a sufficient warrant for the vilest sinner, in the most desperate circumstances, to look for relief at the hand of Christ. Such as, I came not to call the righteous, but sinners to repentance–The Son of man is come to seek and to save that which was lost–Look unto me, and be ye saved, all the ends of the earth–Come unto me, all ye that labour and are heavy laden, and I will give you rest–Him that cometh to me, I will in no wise cast out–Whosoever believeth in him, shall not perish, but have eternal life."

"To you that are uncalled, what shall I say? Your state is awful. For, leaving the world in your present situation, you are lost forever; you die to eternity. For none shall be glorified hereafter, but such as are called here. If death should summons you hence, before you are converted to Christ, what will become of you? as dry stubble you must fall into the hands of Him who is a consuming fire. You may entirely neglect the concerns of your soul; you may, for a season, trifle with the affairs of religion, and hear the gospel with a careless indifference; but, if grace should not interpose for your rescue, dreadful will be the issue. The word of God and the gospel of Christ, will be a swift witness against you another day; will be the savour of death unto death to your soul: while God, even GOD himself, will be your eternal enemy. Consider this, ye that forget God, lest he tear you in pieces, and there be none to deliver."

"If you attend on a preached gospel and frequent the house of God, do not take it for granted that you must needs be a Christian, because you make a public profession, and yield a cool assent to the truth. This thousands have done, this you may do, and yet perish forever. If not divorced from the law, if not renewed in your mind and enabled to believe in Christ, as a miserable helpless sinner, it will soon appear that you have only chosen a more decent, though less frequented path, to the regions of darkness; and that you are damned with the single advantage of having left a respectable character amongst our fellow-sinners. A poor compensation this for the loss of an immortal soul, and an awful issue of a religious profession! God grant it may not be the case with my reader!

Nor let any one mistake a set of evangelical notions, received by education, or imbibed under a gospel ministry, for true conversion and faith in the great Redeemer. A mistake here is fatal, and has been the ruin of multitudes. A professor may be wise in doctrinals, and able to vindicate the truth against its opposers; while his heart is entirely carnal, cold as ice, and barren as a rock. Though I understand all mysteries and all knowledge, and have not charity, love to God and love to his people, I am nothing. Vain, then, are the pretensions of all those, whatever knowledge they may have of the gospel, who live in sin, who love not God, nor seek his glory. They may shine in religious conversation; they may display their talents and feed their vanity, by defending truth and refuting error; and, conscious of superior abilities, may look down with a solemn pride on persons of meaner parts and less understanding in the doctrines of grace, but their superior knowledge will only aggravate their future wo, and render damnation itself more dreadful."

(http://www.jude3.net/brg04.htm)

So, even though Gowens insinuates, to the unlearned reader, that Fuller and Booth disagree on preaching the gospel to dead sinners, and that it was the means of effectually calling the elect to life and salvation, he is dead wrong! Yes, Fuller and Booth had some minor disagreements, but they did not disagree on the points above, as Gowens implies.

Gowens says that Fuller's views were not representative of the majority of Baptists in his day (late 1700's) but were representative of the Baptists in the days of Bunyan (1600's). That is a strange twist indeed. No, what Fuller and others were doing was fighting a "wave" of Hyper Calvinism prevalent in the 18th century (beginning with Hussey in 1707) that had begun to creap into the Baptist denomination from without it. The Hyper Calvinism of the 18th century in England was never anything but a minority. Also, those who were denying the preaching of the gospel to all men, nevertheless still believed that such preaching to the elect was instrumental in the regeneration of the elect. So, Gowens and the Hardshells cannot get things right on Samuel Richardson (whom they misquote and misinterpret, as they do Gill), Andrew Fuller, nor on Abraham Booth. Said one writer about the Hyper Calvinistic writers:

"The Hyper-Calvinist cannot claim one Puritan to their side (Spurgeon said this also--see citation in previous chapter SMG), nor any weighty theologians through the last 2000 years of church history. They cannot opt for full support from Augustine, Aquinas, Calvin, Luther, Turretin, the English or American Puritans, the Princeton theologians, or any reputable preacher or theologian to date, though they appeal to them. Hyper-Calvinists claim certain theological aspects of these theologians and preachers, but not the system of doctrine which they would fully support. In other words, to gain any help from these by-gone saints, they would have to quote them out of context, which is often the case. For instance, Francis Turretin will be quoted on his work concerning the call of the reprobate and the Hyper-Calvinist will shout “Amen!” However, they will never be consistent with Turretin’s thought and quote his section on the love of God for all men. Turretin was unswerving with himself on these points. Such is the same undertaking with Augustine, Calvin, Rutherford, Edwards, and others. Hyper-Calvinists pick and choose what they would like them to say, but not what they really say in their context. Just about any web-based article you can find on the internet by Hyper-Calvinists engage in this type of bibliographic blunder."

(http://www.apuritansmind.com/PuritanWorship/McMahon%20A%20Brief%20Critique%20Of%20Hyper-Calvinism)

John Bunyan

Q. (151) "Is this made mine f I receive Christ? A. Yes; if thou receive him as God offereth him to thee." Jn. iii. 16.

Q. (152) "How doth God offer him to me? A. Even as a rich man freely offereth an alms to a beggar, and so must thou receive him." Jn. vi. 32-35.

Q. (153) "Hath he indeed made amends for sin? and would he indeed have me accept of what he hath done? A. That he hath made amends for sin it is evident, because God, for Christ’s sake, forgiveth thee. And it is as evident that he would have thee accept thereof, because he offereth it to thee, and hath sworn to give thee the utmost benefit, to wit, eternal life, if thou dost receive it; yea, and hath threatened thee with eternal damnation, if, after all this, thou shalt neglect so great salvation." Ep. iv. 32. Ro. iii. 24. Mat. xxviii. 18-20. Ac. xiii. 32-39. He. vi. 17, 18; ii. 3. Mar. xvi. 16.

Q. (154) "But how must I he qualified before I shall dare to believe in Christ? A. Come sensible of thy sins, and of the wrath of God due unto them, for thus thou art bid to come." Mat. xi. 28.

Q. (158) "But when a poor creature sees its vileness, it is afraid to come to Christ, is it not? A. Yes; but without ground, for he hath said, ‘Say to them that are of a fearful heart, Be strong, fear not': and ‘to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.’" Is. xxxv. 4; lxvi. 2.

Q. (160) "Will you give me one more encouragement? A. The promises are so worded, that they are scarlet, crimson sinners, blasphemous sinners, have encouragement to come to him with hopes of life." Is. i. 18. Mar. iii. 23. Jn. vi. 37. Lu. xxiv. 42, 43. Ac. xiii. 26.

Q. (161) "Shall every one that believeth be saved? A. If they believe as the Scriptures have said, if the Scriptures be fulfilled in their believing." Jn. vii. 38. Ja. ii. 23.

Q. (181) "But may not faith come to a man without he see himself to be first in this condition? A. It is God’s ordinary way to convince men of this their sad condition before he revealth to them the righteousness of faith, or work faith in them to lay hold of that righteousness." Jn. xvi. 9-11. Ga. iii.23-25.

Q. (182) "How then do you conclude of them that never saw themselves shut up by unbelief under sin and the curse of God? A. I will not judge them for the future, God may convert them before they die; but at present their state is miserable: for because they are shut up and held prisoners by the law, by their lusts, and by the devil, and unbelief; therefore they cannot so much as with their hearts desire that God would have mercy upon them, and bring them out of their snares and chains."

Q. (183) "Then do you count it better for a man to see his condition by nature than to be ignorant thereof? A. Better a thousand times to see it in this world than to see it in hell fire, for he must see it there or here: now if he sees it here, this is the place of prayer; here is the preaching of the word, which is God’s ordinance, to beget faith. Besides, here God applieth promises of mercy to the desolate, and Christ also hath protested that he that cometh to him he ‘will in no wise cast out.’" Jn. vi. 37.

Q. (184) "I am convinced that I was once without faith, and also that I can- not fetch it, but pray tell me the way of its coming? A. ‘Faith corneth by hearing, and hearing by the Word of God.’" Ro. x. 17.

Q. (185) "How by hearing? A. God mixeth it with the Word when he absolutely intendeth the salvation of the sinner." He. iv. 2. Ac. xiii. 48.

Q. (186) "And how do men hear when faith is mixed with the Word? A. They hear the Word, ‘not as the word of men, but, as it is in truth, the Word of God, which effectually worketh also in you that believe.’" I Th. ii. 13.

Q. (188) "What are the difficulties which oppose it at its coming? A. Sense of unworthiness, guilt of conscience, natural reason, unbelief, and arguments forged in hell, and thence suggested by the devil into the heart against it." Lu. v. 8. Mar. ix. 24. Is. vi. 5. Ro. iv. 18-21.

Q. (191) "But doth faith come only by hearing? A. It is usually begotten by the word preached, but after it is begotten, it is increased several ways. It is increased by prayer. Lu. xvii. 5. Mar. ix. 24. It is increased by christian conference. Ro. i. 12. It is increased by reading. Ro. xvi. 25, 26. It is increased by meditation. 1 Ti. iv. 12-16. It is increased by the remembrance of former experiences. " Mat. xvi. 8, 9.

Q. (195) "And doth it (Faith SMG) always shew the soul where justifying righteousness is? A. Yes. It shews that justifying righteousness is only to be found in the Lord Jesus Christ, in what he hath done and suffered in the flesh." Is. xiv. 24, 25. Phi. iii. 3-9.

Q. (196) "How doth faith find this righteousness in Christ? A. By the word, which is therefore called the word of faith, because faith, by that, findeth sufficient righteousness in him." Ro. x. 6-9.

Q. (197) "How else doth it operate in the soul? A. It applieth this righteousness to the sinner, and also helps him to embrace it." Ro. iii. 21, 22. 1 Co. i. 30. Ga. ii. 20.

Q. (198) "How else doth it operate? A. By this application of Christ, the soul is quickened to life, spiritualized and made heavenly. For right faith quickeneth to spiritual life, purifies and sanctifies the heart; and worketh up the man that hath it, into the image of Jesus Christ." Col. ii, 12, 13. Ac. xv. 9. xxvi. 18. 2 Co. iii. 18.

Q. (199) "How else doth it operate? A. It giveth the soul peace with God through Jesus Christ." Ro. v. 1. ("Instructions for the Ignorant")(www.siteone.com/)

Elder Gilbert Beebe

"To make their false gospel salable, they must, of course, adapt it to the taste of all. Those who have no ears to hear what the Spirit saith to the churches, have no difficulty in hearing the doctrines of men; hence there is a great cry about preaching to sinners. Their doctrine is precisely what unconverted sinners can feast upon; for instead of being told that they are condemned already and the wrath of God abideth on them, they are told that they are probationers, free agents, and have ability to move by their prayers the power that moves the world. Instead of being told that "No man can come to the Father but by Christ," and that "No man can come to Christ except the Father draw him," they are told that they can do a great deal for the Lord. And this is profanely called preaching the gospel to sinners. While with an air of affected superiority, they charge the Old order of Baptists, that we do not preach the gospel to sinners, while they themselves do not preach a word of gospel to saints or sinners. It is not gospel to utter falsehood in the name of the Lord; there is no gospel in telling men what they can and must do, or be damned. To call on dead sinners to repent and believe the gospel implies ability in them to do so, whereas the gospel proclaims that Christ is exalted to be a Prince and a Savior, to give repentance to Israel and the forgiveness of sins. It is as exclusively the work of our exalted Savior to give repentance as it is to forgive sins, and the dead sinner can no more do the one than the other. True repentance which is unto life and needeth not to be repented of, must proceed from life. If the repentance be spiritual it proceeds from a spiritual source, and must be preceded by the quickening Spirit of God. The sorrow of the world worketh death; but godly sorrow worketh repentance unto life; and to be godly, in distinction from the sorrow of the world, it must come from God, it must be given by the exalted Prince and Savior. Faith is also the gift of God, Jesus Christ is the author and finisher of it, if it be genuine; for it is not the faith of the creature, but it is the faith of the Son of God, and without it no man can please God. Paul says, It is not of yourselves; it is the gift of God; not of works, lest any man should boast. To preach the opposite to what the inspired Scriptures teach, is not preaching the gospel to saints, nor to sinners."


"But we propose to show how the Scriptures define the word gospel. Compare Isaiah 61:1, with Luke 4:18, and you will see that what is by the prophet called good tidings, is by our Lord rendered gospel, and to prevent any caviling, the good tidings in the prophecy, and the gospel in its fulfillment, are defined to mean, good tidings to the meek - "to bind up the broken hearted, to proclaim liberty to the captives, and opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn. To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified." Observe who these meek, poor, broken-hearted, prisoners are, and what gospel is preached to them. The Spirit of the Lord God qualifies those on whom it is poured, to follow the blessed Savior in preaching good tidings, or gospel, to the meek; not to the proud, haughty, and self-righteous. It proclaims liberty, not to free agents who were never in bondage, who have all the religion they live for, and could have as much more if they pleased to work for it. The poor broken hearted, helpless prisoner hails with joy the tidings that proclaims his release from prison. But how could the same tidings be joyful, or gospel, to those who are not poor, nor captive, nor broken hearted, nor meek? When Jesus said to the poor dying thief, "This day thou shalt be with me in Paradise," we cannot doubt it was good tidings to him. But would the same words, if spoken to his murderers who were reviling him, been appreciated as gospel tidings? The gospel is discriminating; it finds out the "humbled sinner in whose breast a thousand thoughts revolve." You who complain of the Old Baptists, that we do not preach the gospel to sinners, would you have us, if we meet a band of robbers, pirates or murderers, say to them, in gospel terms, "Fear not, little flock; it is your Father's good pleasure to give you the kingdom?" Or to a company of Atheists, "Let not your heart be troubled; ye believe in God, believe also in Jesus?" If this is not what they mean by preaching the gospel to sinners, how far short of this do they come, when they address the most blessed and sacred assurances which Christ gave to the meek, the poor in spirit, the pure in heart, the peace makers, and the persecuted saints, to unconverted sinners, as an inducement to them to "get religion," saying to them, Seek, and ye shall find; Knock, and it shall be opened unto you; Ask, and it shall be given to you? Not one of these gracious promises were ever addressed by our Lord or any minister of his to any but to quickened subjects of his saving grace. Instead then of preaching the gospel to saints or sinners, they pervert the gospel, in attempting to give the children's bread unto dogs, in direct defiance of the special command of Jesus Christ, who positively forbid that that which is holy should be given to the dogs. By their artful misapplication of the Scriptures, they are charged by an apostle with "turning the truth of God into a lie," by making the Scriptures seem to say what they do not say; and so by handling the word of God deceitfully, they not only lead the blind into the ditch, but frequently perplex and worry many of the unsuspecting honest hearted enquirers after truth. We have at this moment a case before us that is in point. An esteemed and dear friend who has long been held in captivity among the New School Baptists, has recently withdrawn from their communion, writes us that there is still one point of difference in which she cannot yet feel satisfied that the Old order of Baptists are right, and that is the point which we are now discussing; namely, that our pastors confine their addresses to the churches, or in other words, do not preach the gospel to sinners, and she refers us to the parable of the king's son as favoring her position, or as being in the way of her accepting the views supposed to be held by us."

"First, we will correct a misapprehension of the position and practice of the ministers of our order. While we believe and preach the gospel, as Christ and his apostles did, wherever a door is open for that purpose, openly addressing our preaching to every one within the sound of our voice, the gospel which we preach discriminates between the living and the dead. It is a savor of life unto life, to those who are quickened by the Holy Ghost, and a savor of death unto death, to them that perish. It is "to the Jews a stumbling block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." And if our preaching is not a savor of death unto death to the ungodly, and a stumbling block to the Jews, and foolishness to the Greeks, and if it be not a savor of life to the quickened, and if it be not to them that are called, Christ the power of God and the wisdom of God, then it is not apostolic preaching. Who ever knew an Old School Baptist to refuse to preach the gospel to any but saints? We cannot search the hearts or try the reins of those to whom we preach; but the word which we preach makes the discrimination...The gospel which we preach is good tidings to the meek; but if any part of our audience are not meek, it is not gospel, or good tidings to them. All who have an ear to hear, are more than welcome to hear what the Spirit saith unto the churches. But if any have not hearing ears, the preachers cannot supply them; for the hearing ear and understanding heart are of the Lord. The Son of God alone has power to cause the dead to hear his voice and live; for the words which he speaks to them, they are spirit, and they are life. Therefore his sheep hear his voice, and he knows them, and they follow him; for he gives to them eternal life, and they shall never perish. He, and he alone has power over all flesh that he should give eternal life to as many as the Father has given him. All this the Old Baptists preach to every creature. But we do not give the children's bread to any but the children, nor do we give what belongs to the dogs to the children." (www.olddesign.com/what%20is%20the%20gospel.html)

Now, let the reader judge who is truly Old Baptist in comparing what Beebe wrote with what has been written by the truly Old Baptist fathers.

Elder Samuel Rutherford wrote:

"The second assertion, then, that God saith to reprobates, "Believe in Christ (who hath not died for your salvation), and ye shall be saved," is just and right; because His eternal and essentially just will hath so enacted and decreed. Suppose natural reason speak against this, this is the deep and special mystery of the Gospel. God hath obliged, hard and fast, all the reprobates of the visible church to believe this promise, "He that believeth shall be saved:" and yet, in God's decree and secret intention, there is no salvation at all decreed and intended to reprobates. And yet the obligation of God, being from His sovereign free-will, is most just, as is said in the first assertion. Fourth assertion: The faith that God seeketh of reprobates, is, that they rely upon Christ, as despairing of their own righteousness, leaning wholly, and withal humbly, as weary and laden, upon Christ, as on the resting-stone laid in Zion. But He seeketh not that, without being weary of their sin, they rely upon Christ, as mankind's Saviour; for to rely on Christ, and not to be weary of sin, is presumption, not faith. Faith is ever neighbour to a contrite spirit; and it is impossible that faith can be where there is not a cast-down and contrite heart, in some measure, for sin. Now it is certain, that God commandeth no man to presume.

Fifth assertion: Then reprobates are not absolutely obliged to believe that Christ died for them in particular. For, in truth, neither reprobates nor others are obliged to believe a lie; only, they are obliged to believe that Christ died for them, if they be first weary, burdened, sin-sick, and condemned in their own consciences, and stricken dead and killed with the Law's sentence, and have indeed embraced Him as offered; which is a second and subsequent act of faith, following after a coming to Him and a closing with Him."

Seventh assertion: Justice hath a right to punish reprobates, because out of pride of heart, confiding in their own righteousness, they rely not upon Christ as a Saviour of all them that come to Him. This God may justly oblige them unto, because in Adam they had perfect ability to do; and men are guilty because they love their own inability, and rest upon themselves, and refuse to deny their own righteousness, and to take them to Christ, in whom there is righteousness for wearied sinners."

Yours, in his sweet Lord Jesus, ABERDEEN, Sept. 7, 1637.

These citations from Bunyan and Richardson are the views of the truly "Old" Baptists and Hardshells are living in a dream world if they think what they believe on these things is the "Primitive" faith and practice of the Baptists!

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