Chapter Nine - Hardshell Logic on Regeneration

Brother Bob Ross and I, in our discussions on Hardshellism in the early 1990's, often noticed the weird "logic" that the Hardshells often used to prove their heresies. We both felt like something ought to be written about what we both called "Hardshell Logic". Already, in the preceding chapters of this book, I have often referred to the "logic" of the Hardshells. In this chapter I want to repeat and enlarge upon those areas dealing with what is appropriately called "Hardshell Logic".

No Human Means

The Hardshells lay it down as a Biblical maxim of truth, an inspired proposition, about regeneration and salvation, that "God has not conditioned, or suspended, the eternal salvation of sinners upon any human means whatsoever."

Obviously, the Hardshells would love to find a verse of scripture that clearly says this; since they do not, they have created this proposition themselves from their perverted use of "logic."

Somehow, the Hardshells, in their "vain reasonings" (II Cor. 10:5), think that salvation would not be sure and certain, not effectual, if God used any kind of human means in any part of saving sinners.

We have already overthrown the validity of this proposition. First, I showed that the incarnation of Christ, a thing necessary for our eternal salvation, was dependent upon human means, including Mary, the nation of Israel, yea, even all the ancestors of Christ. Second, I referred to those who were guilty in putting to death our Lord and Savior, Judas, the wicked Jews and Gentiles, as being necessary means in bringing about the death of Christ. The death of Christ, like his incarnation, are both necessary means in our salvation. In both instances human agents were means in bringing about those means of salvation.

This does not mean, as the Hardshells falsely reason, that the scheme of salvation was now uncertain of fulfillment.

Brother Ross has also made this rebuttal to this Hardshell proposition:

"For example, the Bible was inspired by the efficient power of the Holy Spirit of God, yet every word of it was instrumentally penned by men. The Spirit used "means," therefore, to give us the inspired Word of God. The use of men as the instrumental "means" does not mean that the efficient power was of men. This might appear to be a contradiction according to the logic of men such as Daily who see contradictions in Dr. Gill, but in such minds the contradiction was born and died." (HISTORY AND HERESIES OF HARDSHELLISM, #2 [04/24--2006])

According to Hardshell "logic" God's giving us the Bible was something that may or may not have occurred. Since God used means in giving the divine breath of Scripture, therefore, it is of man! Because God used human means in giving us the divine revelation, therefore, according to Hardshell "logic," the divine revelation is an accident, yea, not even a revelation of God, but rather, a revelation of men.

So too, the incarnation and the death of Christ, seeing these events were carried out by human agents, were likewise not of God, but of the human agents themselves, and who, as such are to be thanked and praised, rather than God, all according to Hardshell "logic".

Recall too the case of Ezekiel and the "Valley of Dry Bones." (Ezekiel 37). Here was a resurrection, a creation of life, a birth of a living, breathing nation from "dry, dead, bones."

By Hardshell "reasoning" it was not God who raised up the dead in Ezekiel 37! The Hardshells "reason" that if man is involved, as a means or instrument, in creation, birth, and raising the dead, then it cannot be solely by the power of God!

When Elijah, Peter, Paul, and others raised the dead, was it God or the servants of God? Hardshell "logic" says that it cannot be of God, by his power alone, that creates, resurrects, births, etc., if he uses human means!

Of course too, the Holy Scriptures clearly teach that God uses human means in preaching and communicating his word to sinners, that word "which is able to save your souls" (James 1:21). The Hardshells cannot refute these verses, only use the above faulty "logic" to try and overthrow what the Scriptures plainly teach us.

Think of all the times the words create, creation, make, etc. are used in the Bible. Are all human agents eliminated in God's work of creation, as the Hardshells reason? Let us look at some passages of Scripture.

"Who is the image of the invisible God, the firstborn of every creature: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist." (Colossians 1:15-17)

Is there anything that God creates that he did so by human means? The Hardshells vehemently say no, but let us ask these questions in light of the foregoing words of inspiration dealing explicitly, as they do, with the subject of "creation."

Are there any thrones or dominions that God created through means? Who will affirm that God created every government without human means? Who created the nation of America? The founding fathers? Yes, in a sense (as second causes). But, did not God ultimately create America (as the first cause moving and controlling the second causes to his predetermined ends)? Did he do it through human means or not? What Hardshell will stand up and deny that God has created many nations, powers and authorities, many governments and ruling agencies, through human agents? But, that is what he must affirm as a "logical deduction" of his premise that "God does not use human means in creation."

Notice too that all "powers," whether they be authorities or forces, are the creation of God, even the power of evil.

God said he had used the prophets, the communicators of the words of God, the means of regeneration, to make and shape Israel into a nation. So the passage says:

"Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and thy judgments are as the light that goeth forth." (Hosea 6:5)

It is by the prophets proclaiming the words of God that God used to make Israel. Here the human agent is nothing but a "hewing instrument" in God's hand. If we ask ouselves, "Who hewed the nation? God, the prophets, or both?" Hardshell "logic" would say that since God used human agents, therefore, the product cannot be the product of God, or by his power alone! So, they would have to say the prophets themselves hewed and created the nation, not God. Yet, the truth is, both hewed the nation. One was the efficient cause and the other was the instrumental or second cause, and only the First Cause is to be praised.

You simply cannot exclude anything from Colossians 1:15-17. Creation is not something that is limited to the six days when God created the material world. God has been creating ever since. He must have for the above passage to make sense. All thrones, dominions, principalities, etc., were not created during those six days. God is creating every day. Every time a person is born, he is a creation of God. Will the Hardshells deny this? I suppose they will because God creating me, Stephen Garrett, was by means of my mom and dad, human means. This makes me remember Hardshell preacher "extra ordinaire," Elder Sonny Pyles, who once said, in preaching on Hardshell "evangelism," "sheep make sheep." Does he not then go against his own Hardshell proposition that God never creates through human means and agents? But, back to my point.

God said, by Isaiah, "I create the fruit of the lips. (57:19) Here it is affirmed that praise to God, or what a man confesses truthfully, in regard to God, is the "creation of God." Does God use human agents, my Hardshell brethren, to create the praises of his people and their confessions of truth? Does he not use means to do so? Does he not use good preaching and singing to create those praises?

So, creation goes on, as the Bible teaches. As I said, every instance a child is born God has created a soul. Did he use human means? Of course. So too, every time a person is born again, he becomes a "new creation." (See II Cor. 5:17 & Eph. 2:10) Therefore, God's work of creation is an ongoing affair. So too we are aware of this by such plain statements as Revelation 4:11.

"Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created."

"...are and were" speaks of creation presently ongoing as well as a past event.

One must be more than a little surprised that the Hardshells can't see the faultiness and unscripturalness of their "logic" and man-made propositions of "truth." For instance, the Hardshells acknowledge that their "conversion" to Christ, their "gospel faith," is not God's creation! Since man was used in their conversions and in the creation of their so-called gospel faith, therefore, by their own "logic," their conversions and their faith is NOT of God! Anything that has a creature as a means cannot be of God! If man is a means, then it is of the man, and not of God.

Now that I have given, in my own words, the Hardshell "logic" on the proposition that God does not use means in creation, resurrection, and birth, let me cite from Elder Michael Gowens, a leading minister in the Hardshell church. I met brother Gowens in 1976 when I was preaching in some Hardshell churches in Texas. I visited his home. His father was a Hardshell minister. Michael was a young boy but had a deep interest in theology even at that age. It would be great if the Lord could deliver him, together with other Hardshells, from their heresy. Today Michael has a web page, www.sovgrace.net. These citations are taken from his web page on his essay on "Regeneration." He pastors Lexington Primitive Baptist Church, founded by Elder Bradley with other Elders such as Paul Trautner, a long time pastor at this church. I visited this church many times, while I was a Hardshell, preaching for them several times.

Here is what Michael wrote on "BORN AGAIN - The Doctrine of Effectual Calling"

"In this essay, I will attempt to explain and defend the following principle of the doctrine of grace: Regeneration is immediate, i. e. without the use of means or media; consequently, regeneration precedes faith and conversion. Birth is the necessary prerequisite of belief, in the same sense that life must come before activity."

"Regeneration, new birth, quickening, effectual calling, and irresistible grace are synonymous theological terms referring to the work of the Holy Spirit in the radical transformation of the soul. When one of God's elect is "born of the Spirit' (Jno. 3:8), he is, at that moment, saved, personally and vitally."

"Regeneration is the personal application of the blood of Christ to the "inner man" so that the soul is cleansed, really and individually, from sin."

The Method of the New Birth

"So what is the method by which men are born again? It is nothing more or less than the sovereign and direct work of the Holy Spirit. Regeneration is immediate. God does not use the works of the sinner, on the one end, neither the efforts of the gospel preacher, on the other end, as either the basis or the method for imparting life to the soul."

"The New Testament writers develop three metaphors to describe the mysterious work of God, which is regeneration. First, as we have already noted, it is a birth (Jno. 3:3-8; Jno. 1:l 3; I Pet. 1:23-25; I Jno. 3:9; I Jno. 5:1). Secondly, it is a creation (Eph. 2:10; 2 Cor. 5:17; Eph. 4:24), the Divine act of speaking into existence that which previously did not exist. Thirdly, it is a resurrection (Eph. 2:1; I Jno. 3:14; Jno. 5:24), the Divine act of giving life to one who is dead in trespasses and in sins. All three images demonstrate the immediacy of God's work of grace in the soul. Does the baby play an active role in his own birth, or is he a passive party in the work of external factors? What about creation? Did man help God in the creation of the universe or was creation the work of God alone? What about resurrection? Can man raise the dead to life? Does the corpse play an active role in his own resurrection? No, God and God alone is active. He is the only Creator. Just as the universe is the product of special creation, not evolution, so the work of God in the soul is a work of Divine creation, not spiritual evolution. Further, only God can give life to the dead. He and He alone has resurrection power."

I have heard hundreds, perhaps thousands, of sermons where this Hardshell apologetic was put forth in an effort to win people over to the Hardshell heresy called the "Pre-Faith Regeneration" theory. They will boldly assert that no means are used by God in creation, resurrection, and in birth, and therefore he does not use the gospel as a means in regeneration and in the new birth; and yet, both the Bible and science prove them wrong,

It is interesting that Brother Gowens says the same thing as Elder R. V. Sarrels, whom I have already cited (and will be citing further on in this book), in confirmation that "regeneration is below consciousness." Of course, Michael does not see that he says things about regeneration that contradict that premise. But, more on that too in later chapters. I will be citing Brother Gowens again in my continuing examination of Hardshell "logic" on the new birth.

Notice what Hassell said in answer to the question, "Does God use any means in regeneration?"

"None whatever, any more than He does in creation or in resurrection, for regeneration is a creation in Christ (which is all of God, Eph. 2:10; II Cor. 5:17,18), and it is a resurrection from the death in trespasses and sins, which God alone effects by His immediate and irresistible power (Eph. 2:1-10; John 5:25; Ezek. 16:6; Mark 5:41,42; Luke 7:14,15; John 11:43,44). It is being begotten or born of God, with which neither the person born nor any other creature has anything to do (John 1:12,13; 3:3, 5-8; I John 2:29; 5:1). It is a direct quickening by the Three-One God, the Father, Son, and Spirit (Jer. 31:33,34; John 5:21; 6:63). It is the giving of spiritual, eternal, and divine life by God to the sinner who was previously destitute of that life (Rom. 6:23; John 10:28; 17:1-3; I John 5:11,12)." (Elder Sylvester Hassell Copied from the "Gospel Messenger" and from the "Advocate and Messenger" Compiled by R.H. Pittman)

I have already overthrown this Hardshell "logic" regarding God not using means in creation, resurrection, and birth. I want next to address the argument that they make in regard to what they call "The Law of Bio-Genesis," or the principle that Life must precede action."

Life precedes action

Here is what Brother Gowens wrote:

"Birth is the necessary prerequisite of belief, in the same sense that life must come before activity."

Here Brother Gowens is upholding the "Bio-Genesis" argument. Sinners must be regenerated first, apart from means, before they can believe, repent, turn to Christ, etc. Why? Because there are Bible verses that say that? No, but because Hardshells are using human "logic" and applying it to the mysteries of God.

But, Hardshell views on regeneration say that life exists where there is absolutely no activity at all! That just won't wash either. Just as "faith without works (actions) is dead," so too "life without activity is dead." Remember that Sarrels said that regeneration "produces no internal sensations", or no activity! We cannot say, dogmatically, which came first, faith or life, faith or repentance, for the scriptures put them in reverse order. This, combined with the overall commentary of the apostles and New Testament writers, tell us that they occur simultaneously, or as I said earlier, you cannot have one without the other. You cannot have life without faith, nor can you have faith without life. So too we say that one cannot have faith without repentance nor repentance without faith.

Notice these words of Jesus to some who were clearly "dead in tresspassess and sins," and needed life.

"And ye will not come to me, that ye might have life." (John 5:40)

If the Hardshell theory were true, Christ could not speak thusly but would have to say, "And you will not have life that you may come unto me." Coming to Christ precedes the obtaining of life. "Coming" is a verb, and denotes action. So too do we read in Isaiah 45:22: "Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else." It is similar to Numbers 21:8.

"And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live."

Notice that salvation, the "shall live," is the result of the action of "looking." In the teaching of Christ, this "looking" corresponds to our believing in Christ and seeing him upon the cross, the anti-type of the pole set up by Moses in the wilderness. In the preaching of the gospel people see Christ "set forth" and "crucified." (Gal. 3:1) They see him, his sufferings and death, and they look in faith to that atonement, trusting in it, and are thereby changed and born of the Spirit. The Spirit works through the word in bringing men to Christ. I will have more to say later, in a separate chapter, on "Coming To Christ," wherein I examine Hardshell teaching about what it means to "come to Christ."

Command implies ability

Brother Ross wrote:

"Pelagianism held that God bestowed on man the "capacity for his will and work" and that man's capacity, or ability, "come from God alone." This "capacity" was "implanted in us by God," according to Pelagius, a fifth century British monk after whom this school of thought is named.

While Hardshellism is certainly not Pelagian on the matter of man's nature in relation to the effect of the Fall of Man, it has adorned the old Pelagian concept of "command implies ability" in a new garb, format, or "package." What Pelagianism says of man in his natural state, Hardshellism merely shifts to man in a supposed "regenerated" state, before faith.

Basically, this is the same view being advocated by some today who called themselves "Reformed." They have the sinner "capacitated" with an "ability" prior to faith so as to be "enabled" to become a believer. They therefore say "regeneration precedes faith," for it is allegedly necessary for the sinner to be "alive" in order to have the "ability" to believe.

In effect, this logically denies that the power of the Word of God is suficient, in the hands of the Spirit, to resurrect the "dead" sinner, as illustrated by Ezekiel's dry bones (Ez. 37). It makes faith the act by the "regenerated" sinner's "ability" rather than the creative gift of the Holy Spirit.

CAMPBELLISM, the "twin" of the Hardshells, in essence also holds to Pelagianism and is more in line with pure Pelagianism on the natural state of man, as Campbellism denies inherited depravity. But Campbellism holds, in common with Hardshellism, the basic, practical theory of Pelagianism that "command implies ability."

In both Pelagianism and Campbellism, man naturally has the capacity and ability from the Creator to do whatever is commanded, the fall of Adam notwithstanding. In Hardshellism and in the "Reformed" camp, man is similarly endowed by God, but not naturally; according to the Hardshells and the Reformed, this ability is imparted in what they regard as "regeneration" which allegedly capacitates the person with the "ability" to believe. Faith is consequently the act of the "regenerated" person's "ability," and is not the creative work of the Spirit in using the Word of God to raise the "dead."

The practical application made by Hardshells of various commands, such as repentance and faith, is consistent with the Pelagian theory that the command implies the ability to fulfill the command.

Logically, then, according to Hardshellism, the "dead alien sinner" is so disabled that he must have "life" implanted in him so as to capacitate the sinner with the ability to obey the commands. This is their rationale for denying that the Gospel is to be addressed to "dead alien sinners."

Then again, he continues:

"The case of Ezekiel's "dry bones" in chapter 37 does not imply the ability of the dead, dry bones to hear and respond to the preaching Ezekiel. Rather, the design of this scene is to focus on God's power resting upon or accompanying His preached Word.

The case of Lazarus' being commanded to "Come forth" from the dead did not imply ability in dead Lazarus (John 11). This case demonstrates that God's Word, accompanied by His efficient power, can raise the dead thru His command.

The case of the man with the withered hand being told to "stretch forth thine hand" did not imply ability on his part (Matt. 12:13). This again shows that God's power rests upon His Word and has creative results.

The case of the Law as defining man's moral responsibility does not imply man's moral and spiritual ability to comply. Though man is fallen and is under the influence of his depravity, he is nonetheless responsbible to be righteous."

I don't see how I can add anything to this rebuttal of Brother Ross. It is so cogent and completely overthrows the Hardshell "logic" on this idea that God would not command men to repent if they did not have the ability to repent. Does God not still command all to keep all his commandments? Does this imply that they are able?

The truth is not best expressed by saying that "God must first give the ability to believe before we can believe," but by saying, "God must make us penitent, make us believers, make us obey his commands, must cause us to obey the words "come to me," "receive Christ," "be converted," "give me your heart," "believe the gospel," etc.

The Hardshells are forced to affirm that God does not command any dead sinner to life, through the gospel, that he does not command them to "hear Christ," or "believe in Christ," "repent of your sins," "give your heart and life to God," etc., because he is depraved and cannot do that. But, again, as Brother Ross has shown, they are wrong in inferring that a command implies ability to comply. Did Ezekiel speaking to the dead bones imply that they had ability to obey?

The Hardshell can preach the law to the dead sinner. He can tell him, "Do not lie," and "love the Lord your God with all your heart," but he cannot tell the sinner to believe, repent, confess, and obey Christ?

No justice in damning heathen

Recall that it was Elder Cayce, in debate with the Campbellite Shrygley, affirmed that there was "no principle of justice" in God eternally damning a man for not believing the Gospel when he never had the opportunity to hear it."

Of course, I have heard all kinds of arguments like this regarding the heathen and those who die not having heard the gospel. It is ironic too that Cayce claimed to believe the Old London Confession of faith to be representative of Old Baptist doctrine, saying that those who had left belief in that confession could not be properly called Primitive Baptists.

Here is what the Baptists who wrote the confession believed about the case of the heathen who die without hearing the blessed gospel.

Chapter 20: "Of the Gospel, and of the Extent of the Grace Thereof"

"1._____ 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.

2._____ This promise of Christ, and salvation by him, is revealed only by the Word of God; neither do the works of creation or providence, with the light of nature, make discovery of Christ, or of grace by him, so much as in a general or obscure way; much less that men destitute of the revelation of Him by the promise or gospel, should be enabled thereby to attain saving faith or repentance.

3._____ The revelation of the gospel unto sinners, made in divers times and by sundry parts, with the addition of promises and precepts for the obedience required therein, as to the nations and persons to whom it is granted, is merely of the sovereign will and good pleasure of God; not being annexed by virtue of any promise to the due improvement of men's natural abilities, by virtue of common light received without it, which none ever did make, or can do so; and therefore in all ages, the preaching of the gospel has been granted unto persons and nations, as to the extent or straitening of it, in great variety, according to the counsel of the will of God.

4._____ Although the gospel be the only outward means of revealing Christ and saving grace, and is, as such, abundantly sufficient thereunto; yet that men who are dead in trespasses may be born again, quickened or regenerated, there is moreover necessary an effectual insuperable work of the Holy Spirit upon the whole soul, for the producing in them a new spiritual life; without which no other means will effect their conversion unto God.

Here Cayce is in disagreement with the Old Baptists of 1689. Those Old Baptists believed that salvation was not possible for those who died without the "outward means" of grace, the gospel and words of promise concerning Christ, the means of "begetting in them faith and repentance.

"That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world." (Ephesians 2:12)

What "time"? The time when they were "dead in tresspasses and sins." (2:1) It was also a time when they were unbelievers.

"And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power..." (1:19)

The context makes it clear that the demarcation line where a person becomes alive spiritually, who was previously dead, is the same time one becomes a believer, who previously was an unbeliever. I do not know a single Hardshell who would say that the faith of Ephesians 1:19 is not necessary to salvation. They would allow that this verse is speaking about regeneration, using this verse to prove the doctrine of "irresistable grace" or "effectual calling."

"In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints..." (1:13-15)

This faith or belief in Jesus came through the preaching of the gospel. It was this means by which God "quickened" them. Prior to hearing and believing the gospel, according to Paul, the heathen are "without God and without hope." They are "dead in sins," while in unbelief. Paul clearly puts coming to believe in Jesus, by the gospel, as all the same as being resurrected from the dead, receiving hope in God.

According to the "logic" of Cayce,, all the heathen will be saved! If it is not "just," he affirmed, "for God to damn any heathen who died without hearing the gospel," then all such heathen will be saved, born again, or else God is not "just"! Not only have Hardshells preached that some of God's elect are among the heathen, and who nevertheless are "born again" sometime before they die, and go to Heaven, but now their "logic" is forcing them to say all the heathen are saved!

The Hardshells now are no longer opposed simply to mission methods, or any lawful preaching of the gospel to any who have not previously heard it, but they are now advocating not preaching the gospel to anyone! By their "logic" they could insure the salvation of all by keeping the gospel from being preached!

Cayce is against the Old Confession that he says is the criteria for judging whether one is truly Old Baptist!

Cayce, the greatest defender of Hardshell "logic" and "heresies," believes that all the heathen who die without the gospel must be saved or else God is not "just!"

The Hardshells have many errors in their understanding of the first point in Calvinism and in the Doctrines of Grace, that of Total Depravity. Brother Ross has shown their error on the Pelagian idea that a "command implies ability." I have tried to add to his well written rebuttal. I too have shown how the Hardshells, like Cayce, have erred on the doctrine of "Total Depravity" They demonstrate that error when they say that "God would not be just to damn any heathen who died without hearing the gospel!"

Here is what Brother Gowens said about the relationship between Hardshell views on "Regeneration" and "Total Depravity."

"The Gospel-means position does not adequately satisfy the tension between Total Depravity and the act of believing. Because man is totally depraved, he does not have the ability to believe. I Corinthians 2:14 says, "The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, for they are spiritually discerned." The context of I Corinthians 2 describes two different types of people, "the natural man" (v. 14) and "he that is spiritual" (v. 15). Because the natural man has no spiritual capacity ("neither can he know them"), he cannot grasp the spiritual message of the gospel. The spiritual man, on the contrary, has the ability to discern spiritual things (v. 15). Paul clearly establishes the principle in this passage that a change of nature must precede the ability to receive the gospel. Spiritual life must be given before one can understand the "spiritual thing" which is the gospel."

Brother Ross and I have already overthrown this "carnal reasoning" and faulty "logic." But, I want to repeat, with greater emphasis, a rebuttal argument I presented in an earlier chapter, on this Hardshell "argument."

But, even in the Hardshell scheme of regeneration, dead people do hear the words of Christ before they are made alive!

The Hardshell says that the dead cannot hear. Yet, they also teach that the dead must hear to be regenerated. They have no problem putting "hearing" before life when it comes to the words Christ himself speaks to the dead, but not those same words he speaks through the preacher of the gospel! I will deal with this other novel idea of the Hardshells, the "Direct Speaking" theory of regeneration, under a separate chapter. Brother Ross has dealt with this novel theory extensively and I hope to cite his remarks and extend upon them.

Did the dead bones in Ezekiel 37 not hear the words of God, through Ezekiel, BEFORE they came to life?

Have I also not shown that coming to Christ PRECEDES regeneration? Do not the Hardshells themselves acknowledge that is what the Scriptures say? "Hearing" and "Coming" both precede the receiving of "LIFE"! They say this order is okay, does not violate their "Law of Bio-Genesis." Why not? What makes the difference? In the one case, they say, Christ is doing the speaking, directly, not through a medium or spokeman, and so in such a case "hearing and "coming" can precede the reception of life! Notice that the Hardshells affirm that the sinner has ability to hear the words that Christ speaks directly to the sinner, but not words he speaks indirectly through the preacher, like Ezekiel?

Food Not A Means In Giving Life

The Hardshells argue that it is impossible for food and water to be means of giving or imparting life. It is another example of their use of "logic" to support their theories on regeneration. Let me address that "argument" next.

"The gospel is food for the hungry soul, the bread of life, the means by which believers "taste the good word of God" (Heb. 6:3)." (Gowens)

Though Michael did not argue much from that, in his essay on the "New Birth," yet he would subscribe, as all Hardshells do, as I have stated the argument.

Now, who can deny, in the natural and physical realm, that a man must be alive before he can drink? But, is that true in the realm of omnipotence, in the realm of the supernatural? Let us apply that "carnal logic" to some passages of Scripture dealing with the metaphor of eating and drinking, and other such figurative language, to see if it is always the case that one cannot eat or drink in order to live.

First of all, let us notice that the Scriptures associate the hearing and receiving of God's words of revelation and promise, with eating and drinking.

"Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts." (Jeremiah 15:16)

Brother Gowens cited Hebrews 6. There those who are saved, born again, wrote Paul, are said to have "tasted (eaten or drunk) the good word of God and the powers of the age to come." Eating those words, which are often compared to "bread, water," and "food," in the Scriptures, does give "life."

The Scriptures often speak of people, in dying, "tasting death." It also speaks of "tasting the grace of God." (II Peter 2:3) The latter could easily be called "tasting life," for the words of Christ are life. (John 6:63)

Those "dead in sins" are able to "drink in iniquity," they are able to receive the words of falsehood and unbelief, but can they not, by the power of the Holy Spirit, drink in righteousness, eat the word of God, and live thereby?

Now notice the entirety of the passage in Hebrews.

"For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned." (6:4-8)

The earth is made to "drink water" and this is equivalent to the earth's "receiving blessing from God." All this is said by Paul in the context of being born again and regenerated. It is in drinking in the "water of life," and eating the "bread of life,"
that men "receive" life, a superlative "blessing from God."

The earth passively receives the rain, drinks, and life is produced in the earth by means of drinking that life giving water. That metaphor destroys the above Hardshell "logic" that says a man must be alive first in order to drink.

Notice Revelation 22:16, 17.

"And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely."

"Water of life" can mean nothing else but "life giving water." The Hardshells do not believe in such a thing. Yes, they will argue, on the above passage, that those being invited to drink the water of life are people who are already alive, their "thirsting" being "evidence" of "life."

Could it not be that people are "thirsty", in the sense of this text, because of sin? Is not our "barrenness," in our relationship to God, one of dire thirst? Did not the "Prodigal Son" exclaim, while in the hog pens, "I perish from hunger"? Are not all sinners dying of thirst and spiritual starvation? Do they not all need to eat and live?

Notice these words of Jesus:

"Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed." (John 6:27)

"Labour not for the food which perishes" is all the same as saying, "labor not TO EAT the food which perishes BUT DO LABOR TO EAT that food (gospel) whose nourishment and benefit is UNTO life everlasting."

This just goes against Hardshell "logic" that says one cannot eat in order to life.

Also, I recall the scene at "Jacob's well," in John 4:10,11.

"Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water?"

And further:

"Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw." (vs. 13-15)

Drinking here comes before the receiving of life. So much for Hardshell "logic."

Notice further these words from John 6.

"Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat. Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. For the bread of God is he which cometh down from heaven, and giveth life unto the world. Then said they unto him, Lord, evermore give us this bread. And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. But I said unto you, That ye also have seen me, and believe not (have not eaten the bread). All that the Father giveth me shall come to me (eat this bread, believe on me, drink in my words); and him that cometh to me I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth (receives me, takes me in, like one who drinks in water and takes in food) on him, may have everlasting life: and I will raise him up at the last day." (vs. 31-40)

These verses equate eating Christ with receiving Christ, coming to him, and with obtaining life thereby. Again, all this flies in the face of Hardshell "logic"; in this matter of affirming that food and drink, the words of the gospel, cannot be a means of imparting life, they are just thinking carnally.

Notice these words of Paul.

"Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life. And who is sufficient for these things? For we are not, as so many, peddling the word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ.." (II Cor. 2: 14-17, New KJV)

Notice how the gospel has two different effects upon people, depending upon whether they are elect and effectually called by the Spirit using the gospel, called in this passage the "fragrance (aroma) of Christ." This gospel or aroma of Christ, has life in it, for it is the "aroma of life." But, it not only has life but it does in fact actually give life. The Hardshells wrongly imagine that the gospel can neither have life nor give life, they are therefore opposed to what Paul teaches us in this passage. I will say it again, not only is the gospel possessed of life giving power, but it actually gives life, "life UNTO life," (KJV) as the text clearly says.

Now, on the other hand, the same gospel, to those whom God has not chosen to salvation, when hearing the gospel, without the attending power of the Holy Spirit, becomes "toxic." They esteem the gospel as being what it is not, an "aroma of death." What they imagine is detrimental to them is really the only remedy for their sinful malady. It becomes to them, an "aroma of death unto death."

Is it in accord with "human logic" to believe that the dead can be brought to life by "smelling salts"? We use strong aromas to arouse those who are unconscious, and the word of God, wrote Paul, is able to give life by its supernatural aroma, to those who receive the gospel, not in word only, but in the Holy Spirit.

I have also pointed out how this "argument" on the word of God being food and water, and cannot therefore be a means of giving life to the dead, that this really solves very little for the Hardshells. They still have this imagined heathen unbeliever, to whom God has supposedly given spiritual "life," without the gospel food, in need of that same "gospel food" in order to preserve his "life" and salvation! So, why are the Old Hardshells not more missionary in taking "gospel food" to those spiritually starving souls around the world, who need the "nourishment" of the Hardshell gospel? You got to give credit where credit is due, "honor to whom honor," and so those Hardshells who are supporting "mission work" (sponsored by the churches, and not "boards")in sending money and other kinds of support to "mission work in the Philippines and in Africa, Hardshells like Elder Bradley and Gus Harter, are to be encouraged. I only wish they would go a little further, or in Bradley's case at least, come back to what you use to believe and preach. The same with dad. You missionaries who left the Old Baptist Confession and the historic position of the Particular Baptists, ought to renounce Hardshellism and come back with fresh zeal to preach the gospel to all men, calling upon them to repent and believe the gospel or be eternally lost. But, I will speak more on this "mission work" in the later sections of this book.

The Scriptures use many metaphors and words to describe the work of saving sinners. Hardshells focus in on a few that they think, by the use of their human "logic", proves their "anti means" position. We have pointed these out, those figures and words being, birth, resurrection, creation," etc. But, the Hardshells err in refusing to see that salvation is also a "conversion," a being "made a disciple," being "taught of God," a "making covenant" with God, being "justified," "turning to God," "set free," "enlightened," etc., all which would show the involvement of the will of man in salvation, his coming to Christ involving his understanding, will, and the very seat of his affections and cognitive abilities. These figures of regeneration and salvation do not suit the purpose of the Hardshells, which is to convince all that regeneration is on the "sub conscious level."

In the next two chapters I will also continue my look at Hardshell "logic", dealing with these "arguments" that are all based upon human "logic."

1. Infants are regenerated and therefore regeneration occurs apart from means.

2. Idiots are regenerated but not converted, so also everyone else.

3. Regeneration through means would make saviors of men who preach.

4. Salvation would be based upon money if regeneration is by means.

5. Most professing Christians would be lost if salvation is by knowing truth.

Brother Ross was in agreement with these remarks on Hardshell "logic."

“Hardshellism defends its theory on the grounds of carnal "logic" (see Sarrels' Systematic Theology, page 328). And on the grounds of purely physical logic, without a consideration for Divine Revelation, who can deny their "logic" that the "dead" must be made alive BEFORE they can give any evidence of life? Who denies that you won't get a "dead fish" to bite the bait?” (HISTORY AND HERESIES OF HARDSHELLISM, #6 [05/11--2006)