Chapter Eleven - Saved By Money?

A leading Hardshell "argument" says this:

If sinners are saved eternally by the preaching of the gospel, then that would base salvation not only upon humans, but upon money!

That too is a rediculous idea, an absurdity to the Hardshells, and they do all they can, apologetically, to convince others that the basing of salvation upon preaching makes it based upon money and cannot therefore be correct.

This scheme, they argue, makes it possible to "calculate" the "cost per soul," in dollar amounts. For instance, they will often cite figures from a mission organization that says, "Our missionaries required $100,000 dollars last year and we have 100 souls won to Christ"; then they will say, that calculates out to $1000 per soul! But the Bible says, "Forasmuch as you know that you were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ..." (I Peter 1:18)

The Hardshell argumentation continues, with loudness, forcefulness, with zeal and an air of superiority (like they are smarter than the Mission Baptists, who are not able to see, as they do, the seeming contradiction in missions for salvation and the above words of Peter), arguing vehemently that the above text says our salvation is not accomplished "with" silver and gold, that is, "not by means of money." Since men require money to go, their going to preach the gospel cannot be a means in salvation (redemption) or the above words of Peter are false, and salvation would become "dependent" on things other than God. Again, we are given another good dose of Hardshell "logic."

How how shall I begin to deal with this type of "logic"? Well, let us see if their premise is corrrect, the one that says basically this:

"Our eternal salvation cannot have any means that involve money in any sense." Why not? They will say that God's doing so puts the heathen in a helpless condition, dependent upon missionaries and preachers, and make saviors of men, and takes glory away from God. But, it is a false conclusion to say that because God has made certain acts of men, both saved and unsaved, to be a means in the plan of salvation, then salvation is uncertain, haphazard, and outside the sovereign control of God, and takes away from the glory due only to God.

This is similar to the other false premise I dealt with in the preceding chapter on Hardshell "logic", the premise that affirmed -- "No aspect of eternal salvation can be certain if based upon any kind of human means."

Let me cite an example from Hardshell "historian" Sylvestor Hassell, and from his "Bible Commentary" that he has included in his book, "History of the Church of God." Keep in mind that this citation is over a hundred years old.

"It is estimated that, of the two hundred and fifty million people in India, one million are Christians; and that, of the one thousand million called heathen in the world, two millions only are Christians. Mr. Bainbridge reckons the actual pecuniary cost of each home convert at $550, and of each foreign convert at $320 or less. Others calculate that each foreign conversion costs $1,000, but that each home conversion costs more.

A recent number of the New York “Examiner” (a publication which claims to be the leading “Missionary” Baptist paper of the world) says that, during the year 1884, it cost $592.03 to make a Pagan an Episcopalian; $248.14, a Congregationalist; $234.91, a Presbyterian; $117.91, a Methodist; $72.88, a Campbellite; and only $37.05, a Baptist; so that the average cost of Protestant conversions being $203.91, the conversions of Pagans into Baptists cost but one-sixth of the average.

In connection with such calculations, how deeply impressive the language of the Apostle Peter in the eighteenth and nineteenth verses of the first chapter of his first epistle!" (Chapter 10, emphasis mine)

And now hear another echo of this famed (or perhaps, infamous) Hardshell "argument" and "apologetic." It is from none other than the famed debater and Hardshell "advocate", Elder John R. Daily. The citation is quite lengthy but well said by this Hardshell "defender of the faith." I will then show the flaws in the argumentation of Hassell, Daily, and Potter.

"They (Mission or Gospel Means Baptists) are induced to believe that the money they send actually results in the salvation of heathens. The whole scheme stands upon a financial and human basis. Unsupported by the Bible and unknown to the church for more than seventeen hundred years, this Missionary Idol has been reared and stands today as the golden calf to which the people are bowing, and to which they are giving the praise of the salvation of sinners. As proof of this read what was declared in Elder Potter's debate with Throgmorton:

"The heathens are dying at the rate of a hundred thousand a day, and sinking down to hell, because of the neglect of the church in her duty." At this rate in one month of thirty days 3,000,000 heathens go down to an endless hell because the people who could send the gospel to them do not do it. In one year, at the same rate, the enormous number of 36,000,000 heathen are eternally lost for want of the gospel. They are lost because the gospel does not reach them, because the preachers do not take it to them. Preachers do not take it to them because the people do not give them their money. The money causes the preachers to go, their going is the cause of the gospel reaching the heathen, the gospel is the cause of their salvation. The great cause in this series of causes is money, and the causes that follow are the works of men. Mr. J. R. Graves, a New School editor of the "Tennessee Baptist," said in 1860, "any organization which has for its foundation a money basis is unscriptural."

What has the death, resurrection, and intercession of Christ to do in the matter of salvation according to this theory? Simply nothing. Christ may have died for a sinner, may have been exalted as his advocate, and yet that sinner will sink down to endless torment if money and men be not employed, for upon these hinges his eternal salvation! The theory we are now considering supposes it impossible for the Spirit to regenerate a sinner where the gospel is not preached. In a conversation with a New School Baptist minister we asked him if all who never hear the gospel preached will be lost. To this question he gave what was intended as an evasive answer, saying, "I am not going to say they will all be lost, but I have no authority to say any will be saved who never hear the gospel preached." While he thought to escape the conclusion he knew I would force upon him if he took the stand that they would all be lost, he unwittingly admitted that to be his position. For if he had no authority for saying that any will be saved who never hear the gospel preached, he believed they would all be lost though he seemed afraid to say so. Now if they are lost it is without any chance of being saved, which all Arminians declare to be unjust. Also they are lost because of the disobedience of those who are "enlightened," who could have taken or sent the gospel to them if they would have done so, which is adding injustice to injustice. This is the heresy which was introduced into the Baptist church by the leaders in this new movement, causing those who were in favor of standing by the old landmarks to declare non-fellowship for them, which resulted in a division into what became known as Old School and New School Baptists. Which of these two is the primitive denomination? Is it those who have introduced and adopted the new order of things, or those who are contending for the old doctrine and practice? Our brethren in fellowship know which is, and our New School brethren know also."

(From an article titled "Missionary or New School Baptists". Zion's Advocate, Vol. 40, No. 8, August 1901. www.carthage.lib.il.us -- Emphasis mine)

Now, who cannot but admit that this "line of reasoning," upon first hearing, might "sound good"? It certainly relies less on "logic", however, than it does on an appeal to human rationality and sentimentality (pathos), to depraved man's intuitive sense of what is "just" or "unjust" for God to do or not do. People do feel "pity" for the lost, for those who have not heard the "glorious gospel of Christ," who "had no chance to be saved."

It is more than a little ironic that Daily, within the same citation, given above, speaks of the Hardshells as being the truly "Old" or "Primitive" Baptists, and then speaks as he does for the heathen peoples, as an advocate for the salvation of those who do not know our Lord and Savior Jesus Christ.

I cited earlier what the truly Old Baptists believed about the state of the heathen who die without the means of faith. They are all lost and "without hope." That is their stated position from the confession, as I cited earlier. Daily is deceitful, like his brethren were who did the "hatchet job" on the Old "London Confession of Faith," in his day (1900), in Fulton, Kentucky, when they came together to discuss and "reaffirm their belief in the London Confession of Faith," BUT with their explanations attached, which is, as I shall show in later chapters, and as Brother Ross has shown, and even some Hardshells candidly confess, is nothing but a "torturing of the English language," trying to make that Old Confession say what it absolutely does not say. They handle this Old Confession of the Baptist faith like they do the Holy Scriptures, twisting and distorting plain and unequivocal statements in the Bible.

For the length of the writing above, from Hassell, Daily, and Potter,to formally state the "argument" proper, did you see any Scripture citations to prove the point they wanted to make? Seeing this is such an important point, a veritable piller in the Hardshell"doctrinal foundation," and supposedly of the Bible, why is there only one passage of scripture cited? (the one in I Peter 1:18, and which I will address shortly)

Here are the falsehoods that are stated in the above citations, and which I will rebut.

1. "The theory we are now considering supposes it impossible for the Spirit to regenerate a sinner where the gospel is not preached."

2. "The whole scheme stands upon a financial and human basis."

3. "Unsupported by the Bible and unknown to the church for more than seventeen hundred years."

4. "Now if they are lost it is without any chance of being saved, which all Arminians declare to be unjust."

5. "This is the heresy which was introduced into the Baptist church by the leaders in this new movement..."

6. "...this Missionary Idol has been reared and stands today as the golden calf to which the people are bowing, and to which they are giving the praise of the salvation of sinners."

7. "What has the death, resurrection, and intercession of Christ to do in the matter of salvation according to this theory? Simply nothing."

What I am going to show is that it is false to say that our eternal salvation does not in any sense depend upon men and money.

Money (or its equivalent) was involved in getting Christ from the cradle to the cross. Money was involved in getting Christ crucified. All the money and goods that Joseph and Mary spent to raise Christ, to send him to school, to buy him food and clothes, was that not all made necessary by the will of God? Did not the money that Christ himself gave to the temple, his own tithes and offerings, as a law abiding Jew, part of the law he had to keep in order to become perfect and be "without sin"?

Notice these words from Luke.

"And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him, And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance." (8:1-3)

Many of the followers of Jesus supported the ministry of Jesus. His traveling about "throughout" Palestine required financial resources. Yes, he could have gotten by without any financial support, for he could "turn stones into bread," and get money from the mouth of a fish, BUT he chose to be supported by money from his followers. Can we not say that this money was used by Christ to fulfill his mission? If Christ went to a village and regenerated a sinner, even by speaking directly, without preachers, was it not still the case that this financial support by "many others," besides the three named female supporters mentioned by Luke, was still a means in bringing Christ to sinners so he could speak directly to them? Christ could have gotten around miraculously, as did the prophet Elijah, who was often instantly transported by the Spirit of God, and so too, as it seems was Philip the Evangelist (See Acts 8:39), but Christ chose to get around like other people, by human means and money.

Even the Hardshells must admit that their conversions to Christ are based upon money. They will have to admit that their churches are "money based" too. Why? Because it requires money to have a building in which to worship, to print song books, to support the preacher and the poor saints, etc. So, though they will say it is absurd to think that our eternal salvation can include "men and money" as a means yet they will have to admit that the same arguments they use here can apply to their own "making disciples." If we add up the cost of a particular Hardshell church for a year, then divide that number by the number of converts, then we too can "calculate" the "cost per soul," and so they have the same supposed difficulty in regard to their coming to be converted, to know Christ, to come to have their "gospel faith."

"Based upon men and money" is in essence, "based upon men." What does "based upon" mean? If God uses a means to accomplish an end, is that end then "based upon" that "means"?

These Hardshell advocates say that a belief in means for regeneration "...supposes it impossible for the Spirit to regenerate a sinner where the gospel is not preached." But, do not the Hardshells have the same "problem" here? Cannot I not say of the Hardshells, relative to their beliefs concerning conversions, that their view thereon likewise "supposes it impossible for the Spirit to CONVERT a sinner where the gospel is not preached?"

It is also not true that we, who believe the Scriptures clearly teach regeneration and faith by the means of the preached word, affirm the "impossibility" of God regenerating men without means, as the Hardshells teach. No, as John the Baptist said, "God is able of these stones to raise up children unto Abraham." (Matthew 3:9) Is God making children out of stones? No, but he is able! He too is able to regenerate without human means, of course, but the question is, "what saith the scriptures?"

One can see how not only do the Hardshells err on such doctrines as "Election," "Regeneration," "Perseverance," "Faith," etc., but also on
"Predestination" and the "Sovereignty of God." They seem to think that God does not control men and their means, including their money. They have departed from the faith of the Old Baptists, for they wrote, in the Old Confessions, that "NOT ONLY had God PREDESTINED the salvation of the elect, but also had PREDESTINED ALL THE MEANS THEREUNTO." Those "means" were the the gospel and word of God, and the lessor or intermediate means, such things as are naturally required to keep men alive and in order to provide them with the material means they needed to travel and preach.

Why do these same Hardshells, who argue this point, not have a problem with realizing the fact that all the missionary journeys of the Apostle Paul required money and means, and must therefore confess that every convert of Paul to Christ, by the gospel, was in some sense, "money based?" Why is that not a problem? Why do they make regeneration so important, so important that even God dare not risk using "human means?" Why do they argue that "in basing regeneration on means, God is thus giving the whole redemption scheme over to chance and indeterminate means? Why do they argue, on one hand, that "God would not base the "regeneration" of his elect, its success, on human means and agencies to carry out his will in "regeneration," but "conversion", coming to "know Jesus," on the other hand, they must admit, has nevertheless based the "conversions" of the elect upon them? Does God value so little the "converting" of his people then, Brother Hardshell, that he would suspend conversion upon "means and money?"

Hardshell soteriology places little importance on "conversion," making "regeneration" to be the all important matter. But, why is their idea of "regeneration" more important than their idea of "conversion"? It seems to me, if you understand how they define these terms, it ought to be the other way around. Let me enlarge upon that.

According to Hardshell descriptions of what happens when a soul is regenerated versus when he is converted, one cannot imagine putting more importance upon the former than on the latter, as the Hardshells do.

Let us give the attributes and characteristics of these two experiences.

Hardshell Regeneration

Hardshell Regeneration has a so-called life, but it is unrecognizable. It has "no internal sensations" connected with it, "no conscious awareness," nor any change of mind, nor any new truths apprehended (enlightenment), no conviction of sin nor penitance of heart, no knowledge of the true God nor of Jesus and his atonement for sin, no freedom from sin, nor willing obedience to the Lord; In fact, it lacks every evangelical grace! A "regenerated man," according to Hardshell soteriology, has no spiritual activity! He has no evangelical hope, no love for or knowledge of Christ, no fellowship with the Apostles and their doctrine, no prayers offered in Christ's name, thus still an idolator, etc.

Conversion, on the other hand, by any honest admission, does far more for a person than their so-call regeneration.

Notice these words of Paul:

"Some indeed preach Christ even of envy and strife; and some also of good will: The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: But the other of love, knowing that I am set for the defence of the gospel. What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice." (Philippians 1:15-18)

To "preach Christ," especially to those who have never heard of him, even for the first time, ought to be the foremost aim of every preacher and Christian. Yes, some do it for evil reasons, impure motives, but who can deny that God does, in spite of this, make that gospel effective? Is it not also true that though an unregenerate man may contribute money to a preacher, we ought to rejoice that the money was used for good, for spreading the message of Christ, the means of begetting faith and life, rather than on something base?

Again, notice these words of the Apostle.

"And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved." (II Cor. 12:15)

Paul "spent" his own money and labors to bring the gospel to the elect. The early Christians at Ephesus, Corinth, Rome, and other Gentile cities all owed their conversions and salvation to the labors spent by the Apostle Paul. Was Paul simply sent to convert people but not to regenerate them? Was he sent simply to "save" a few elect ones from some "timely burdens and trials"? Listen to these verses.

"But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; Delivering thee from the people, and from the Gentiles, unto whom now I send thee, 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 (that they may receive) inheritance among them which are sanctified by faith (thus through preaching and preachers -- Romans 10:13-17) that is in me." (Acts 26:16-18)

"Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory." (II Tim. 2:10)

So Paul "labored," and was "spent," in order that the glorious gospel of Christ be preached and sinners called to Christ and salvation. So too did other Christians also "spend" time and money so that the message could go into all the world. What was the end of all this? To be saved simply from timely ills? No, absolutely not. Look at the passages I cited. Any honest Hardshell must admit that the terms used in these passages to describe the salvation experience that resulted from Paul's preaching the gospel cannot possibly refer to anything but eternal salvation.


"And we have sent with him the brother, whose praise is in the gospel throughout all the churches; And not that only, but who was also chosen of the churches to travel with us with this grace (the grace of giving, the evidence of which consisted in monetary contributions from the church at Corinth), which is administered by us to the glory of the same Lord, and declaration of your ready mind: Avoiding this, that no man should blame us in this abundance which is administered by us: Providing for honest things, not only in the sight of the Lord, but also in the sight of men." (II Cor. 8: 18-21)

Second Corinthians chapters eight and nine ought to be looked at as a whole and compared with Hardshell teaching regarding giving money for the support of missionaries, poor saints, and other honest and good things. I have selected the above portion only, but the entirety of both chapters will answer many of the things Hardshells say about the evil of money being used in the service of God.

Paul's use and administration of the funds given to him was used "for honest things." Certainly the "preaching of the gospel to every creature" is such an honest and good thing, is it not? Was the use of money an evil thing, something that degraded his glorious salvation? No, no, no! Paul said his administration of the money given to him was "administered by us to the glory of the same Lord." What greater "glory" is there than the "glory" the Godhead receives from "redemption"? So, if Paul says that the money used by him was used to the glory of God, it is so because it was a lessor means in bringing the benefits of redemption to the elect.

Paul pointedly asked this question to the Church at Corinth, one that ought to be asked just as pointedly to the Hardshells who are against preaching the gospel to all men.

"What? came the word of God out from you? or came it unto you only?" (I Cor. 14:36)

Missionary Baptists, like Spurgeon, took the gospel and word of God to others, as far as they could, always saying, like Isaiah, "here I am, Lord, send me" (Isa. 6:8), not like the Hardshells, to whom the word has only come to them, but has not gone out from them.

Now, let me enumerate those errors I mentioned earlier, from the writings of Hassell, Daily, and Potter and recap my rebuttal.

Impossible?

The first falsehood I rebutted was -- "The theory we are now considering supposes it impossible for the Spirit to regenerate a sinner where the gospel is not preached." I showed this to be totally unfounded and a brash judgment.

The next falsehood I overthrew was -- "The whole scheme stands upon a financial and human basis." I showed that, although money is involved as a "lessor means," in some aspect of salvation, but I showed that this does not interpret out to mean that salvation stands on anything other than omnipotence, or make the means ineffective, or uncertain. If the Hardshells could come back to the Old Baptist position on predestination and divine sovereignty then they too would not see their argumentation here to be of any great weight or moment.

The next falsehood denied is the statement -- "Unsupported by the Bible and unknown to the church for more than seventeen hundred years."

I have already overthrown this in my earlier chapter on "Hardshell History," but I hope to do some again in later chapters on the general history of missions in church history. Needless to say, this is a totally unfounded statement, having no factual proof. Missions and mission organizations have been present during those "seventeen hundred years."

The next falsehood I addressed was -- "Now if they are lost it is without any chance of being saved, which all Arminians declare to be unjust."

I addressed this in my former chapter on Hardshell "logic", citing Elder Cayce's statement to Shryggley. No, it is not the "Arminians" who say that God is unjust to damn those who died without having a chance to be saved, but IT IS THE HARDSHELLS WHO AFFIRM THIS! Ironic, is it not? Why would the "Arminians" be so laborious in mission work if they believed that the heathen were all already saved?

The next falsehood said -- "This is the heresy which was introduced into the Baptist church by the leaders in this new movement..."

Yes, and I have shown how baseless is this statement. I have repeatedly said to the Hardshells -- "Produce any document, prior to 1800, from a church or association, that expounds Hardshell views on regeneration." There have been no takers, nor do I expect any. Yet, they will continue to spout the lie that what they preach on regeneration is what all Baptists believed prior to 1814!

The next falsehood that came from the above named famous Hardshells was -- "...this Missionary Idol has been reared and stands today as the golden calf to which the people are bowing, and to which they are giving the praise of the salvation of sinners."

I too have shown how false is all this, showing how it is the height of folly for the Hardshells to say 1) Mission Baptists, because they use their money to support those who take the glorious gospel to every creature, are therefore idol worshipers and 2) Mission Baptists, because they use their money to support those who take the glorious gospel to every creature, are therefore giving praise to creatures rather than God. No, Hardshell, giving money for such "honest things," is not idolatry, but "covetousness is idolatry." (Col. 3:5)

The last falsehood was contained in these words -- "What has the death, resurrection, and intercession of Christ to do in the matter of salvation according to this theory? Simply nothing."

Again, I showed this was another baseless charge.

Now, what can I say about the passage in I Peter 1:18?

Certainly the price of redemption was none other than the "blood of Jesus Christ." "Silver and gold" were involved in various "redemptions" in the Old Testament. Men could be redeemed and ransomed from slavery by the payment of money. That money typified the price Christ would pay to liberate sinners from the bondage of sin, in order to "ransom" his elect "from the power of the grave." (Hosea 13:14) This passage is not saying that money is not involved, in any sense, but only that the payment of the sin debt was made by the death of Christ.

Finally, in this chapter, I want to look at Romans 10:13,14, and ask every Hardshell to acknowledge the strength of Paul's question, "How can they believe in him of whom they have not heard?"

"For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?"

It was the Apostle Paul who affirmed that hearing the gospel was necessary for coming to faith in Christ. He is the one who expressed the view that men could not be saved unless they hear the gospel. He is the one who expressed the view that men could not hear the gospel unless they hear it from a preacher. So, my brother Hardshells, you need to take your "logic" to these verses and see how they answer all your objections.

This chapter will end my look at Hardshell "logic". I think I have shown how they err in their application of such to the word of God. They ought to simply accept what the Scriptures plainly teach and quit trying to figure it all out by the use of human logic.

In my next chapter I will be dealing with what the Hardshells believe about Faith.