What Primitive Baptists Believe

In order to help you develop an understanding of the basic doctrine of the Old Line
Primitive Baptist, here are some basic & fundamental points presented in the form of
Questions and Answers.

1. What is the basic difference between Primitive Baptists and other religious societies?
 Answer: The basic difference is that Primitive Baptists believe in salvation by grace.
There are really only two positions that a person can occupy on this matter. One is
that salvation is by grace, and the other is that salvation is by works. It cannot be a
combination of the two. A person may say that he believes in salvation by grace, but
if he sets forth any act of man's will, such as repentance, faith, baptism, or hearing
the gospel, as a condition for obtaining it, then this position must be put on the works
side. Primitive Baptists believe that salvation is of the Lord, that it is by His grace,
and that nothing needs to be added to it.

2. What do Primitive Baptists believe about the fall of man?

 Answer: That Adam willfully transgressed the law of God and therefore plunged
himself and his posterity into a state of guilt and corruption (Rom. 5 : 12-19) .That
now man in his natural state is dead in trespasses and sins (Eph. 2: 1) and is unable to
recover himself by an act of his own "free-will" (John 1: 13; John 6: 44; Rom. 3: 10-
20; Rom.9: 16).

3. How do Primitive Baptists support their view of unconditional election?

 Answer: They believe that Ephesians chapter one plainly teaches that before the
foundation of the world, God, according to His own sovereign pleasure, elected a
people to eternal salvation and made all of the arrangements necessary for them to
live with Him in glory .

4. What is their position on predestination?

 Answer: They believe that God has predestinated a great number to be conformed to
the image of His Son (Rom.8: 28-30) .While some object to this doctrine because
they say it is unfair, Primitive Baptists rejoice in it, for they see that had it not been
for predestination, the whole human family would have been lost forever.
Predestination is not the thing that condemns a man, or puts him in a ruined
condition, but the very thing that gets him out of such a state. Predestination concerns
not "what" but "whom." It is the great purpose of God to lift a people up from sin and
corruption and make them like Jesus Christ. That's glorious !
5. Did not Jesus die for the whole human race?
 Answer: No, the Scriptures will not support that idea. Jesus said He came into the
world to do the will of His Father, and that will was that He should save all who were
given Him (the elect) even before the world began (John 6: 37-39). Jesus came to
save HIS PEOPLE from their sins, and He did it (Matt. 1: 21; Rom. 8: 33, 34). He
died for His sheep, not for goats (John 10: 15). He died for sons, for the sanctified,
for the brethren, for the church, and for the children (Heb. 2: 9-15). He saw the
travail of His soul and was satisfied (Isa. 53: 10-12) .

6. Do Primitive Baptists deny that Christ died for the world ?

 Answer: No, they believe that the world for which He died was the world of His
elect. The world of souls for which He died do not have their trespasses imputed to
them and therefore cannot be condemned (ll Cor. 5: 18-19).

7. How do you know that all of the elect will respond to the call of the Spirit ?
 Answer: All of the called are justified, so all who were called were called effectually
(Rom. 8: 30). Jesus said all that the Father giveth me SHALL come (John 6: 37).

8. Do you not then teach that some might want salvation but could not have it because they
are not one of the elect?
 Answer: No, the man who wants salvation already HAS it. The man who hungers and
thirsts (desires it) after righteousness is a blessed character (Matt. 5: 2-6). The alien
sinner doesn't want salvation, he doesn't fear God, and he doesn't love God; therefore
we conclude that the man who wants salvation, fears God and loves God is a subject
of grace (Rom. 3: 11, 18; I John 4: 10) .

9. Why then do you preach, if you are already sure that all of the elect are going to be saved
in Heaven?
 Answer: For the comfort and instruction of the Lord's people (Isa. 40: 1-2, 9; Eph.4:
11-16).

10. Don't you believe that the preaching of the gospel is God's ordained means of bringing
eternal salvation to the sinner?
 Answer: No, only by the direct operation of the Holy Spirit can eternal life be
brought to the dead sinner (John 3 : 6-8) .The gospel brings life and immortality to
light, but doesn't produce life (llTim.1: 10).
11. How then do you explain I Corinthians 1 :21 and passages like it?
 Answer: The text says, "For after that in the wisdom of God the world by wisdom
knew not God, it pleased God by the foolishness of preaching to save them that
believe." Please notice, that the one saved by the gospel is a believer, one who
believes in God, one who has already been born again ; he is not an alien sinner .

12. Why is it that Primitive Baptists do not send out missionaries?

 Answer: First, they believe that since preaching is not designed to make people ready
for a home in Heaven, it is not necessary to send men across the seas in order to
"save souls." The Lord put gifts in the church, and these are listed in Ephesians 4: 11;
there is no mention of a missionary. Furthermore, the gifts that the Lord did put in the
church were not put there for the purpose of saving souls but "for the perfecting of
the saints, for the work of the ministry, for the edifying of the body of Christ" (Eph.
4: 12).
 Secondly, they believe that gospel ministers should go where they are directed by the
Spirit and not by a mission board (Acts 20: 22-23). Primitive Baptists believe that if
the Lord impresses one of His servants to go to a foreign land to preach the gospel,
he ought to go at once and not wait for someone to pay his way.

13. Why is it that Primitive Baptists do not have Sunday Schools?

 Answer: This ties in very closely with the previous question. The Lord put gifts in the
church, and so the church has no more right to appoint someone to teach than they do
to call a man to preach. We believe that "pastors and teachers" are one office.
Children ought to be brought up in the nurture and admonition of the Lord (Eph. 6:
4), but this is the responsibility of the parents in the home. The church cannot
possibly do for a child in one hour a week what his parents should have been doing
all week long. The Sunday School is another of man's inventions which is generally
used as a "soul-saving" agency But it must be emphasized that Jesus the Saviour is
the only soul winner and that man never has been able to do that work (Heb. 8 :11).
Furthermore, we are taught that women are to keep silence in the churches (1 Cor.
14: 34), and this is ignored in most Sunday Schools and Bible Schools. The church
should be taught by the pastor, who is to be a God-called man and who must be apt to
teach even before being recognized by the church as an elder (1 Tim. 3: 2).

14. Why are your ministers called Elder?

 Answer: The term "Elder" is a scriptural one (1 Tim. 5: 17), but the title "Reverend"
used by many today is a name belonging only to God (Psa. 111: 9).
15. Are Primitive Baptists Protestants ?
 Answer: No, the true church of Jesus Christ was established before the religious
institutions of men bearing the name "Christian" came into being and has been
somewhere in the world since that time. The true church was in existence long before
the Protestant Reformation, so it cannot really be called a Protestant Church.

16. Why is it that Primitive Baptists do not build hospitals, orphanages, and other charitable
institutions?
 Answer: It is not that they are unconcerned about caring for those who have need,
because they feel to have a duty in that regard. But the church is a spiritual body and
not a charitable institution. The church is a home for God's people where the gospel
of Christ is proclaimed, His ordinances are observed and discipline is maintained. It
is the duty of every member of the church to visit the fatherless and widows in their
affliction (James 1: 27), and prayer should be offered for the sick (James 5: 14-16) ;
but it is the chief aim of the church to render a spiritual service that is pleasing to
God ( John 4: 24).

17. Do you believe in tithing?

 Answer: No, this was a requirement put on the Israelites under the old law service
but is not binding today. If we bring over part of the old Jewish service into the
church, we might as well bring it all. God's people in this dispensation ought to give,
but the principle set forth is that "God loveth a cheerful giver" (II Cor. 9: 7).

18. Do Primitive Baptist ministers receive a salary?

 Answer: No, they devote their time and substance to the service of God out of love,
and as the Lord blesses their labors among His people, those among whom the
minister has labored contribute willingly to his needs (ICor. 9: 9-14).

19. Is it true that Primitive Baptists wash feet?

 Answer: Yes, Jesus said we ought to wash each other's feet, and Primitive Baptists do
so. "Ye call me Master and Lord: and ye say well ; for so I am. If I then, your Lord
and Master, have washed your feet; ye also ought to wash one another's feet." (John
3: 13-14).

20. Do Primitive Baptists actually believe they are the only ones going to Heaven?
 Answer: Absolutely not; in fact they allow for a larger number being in Heaven than
most religious societies. Ideas like this have been started by the enemies of the
church and not by her friends. Jesus is the firstborn among MANY brethren. There
 will be a people in Heaven out of every nation on earth (Rev. 5: 9-12). No one will be
there because of what he believed, but many will be there in spite of it. One's
doctrinal views or church affiliation has nothing to do with his destiny.

21. Can you know beyond a shadow of a doubt that you are saved?
 Answer: In response to this question we would ask another; does any man have
access to the Lamb's Book of Life? Of course there is but one Answer:. No man
knows the names which are recorded there, so we must say with Paul, "In hope of
eternal life" (Titus 1: 2) .We are confident that the God Who cannot lie is going to
save those He loved before the world began, and we have the sweet hope of being in
the number. When Jesus said one of His disciples would deny Him and was a devil
from the beginning, they all asked, "Lord, is it I?" We must acknowledge that if some
can be deceived, thinking they are a child of God but are not, we could be in that
number. A humble expression of hope in the mercy of God is far more befitting the
little child of grace than a presumptuous boast that he knows he is secure.

22. Why do you not preach that God loves everybody?

 Answer: Because the Scriptures do not teach it. God loves His people but does not
love every man in Adam's family (Rom. 9: 11-13).

23. Since you believe that your destiny is in the hands of God and that you can do nothing
about it, does this not cause you a great deal of anxiety?
 Answer: No, there is far greater peace and comfort in knowing that our case is in the
Lord's hands than in thinking it is in our own (Titus 3: 5-7).

24. For what purpose were the Scriptures written?

 Answer: The Scriptures are written that the child of God "may be thoroughly
furnished unto all good works." The Scriptures do not bring eternal salvation but are
able to make us "wise unto it" (ll Tim. 3: 15-17)

25. Is not the word the means by which we are born again?
 Answer: It is true that we are born again by the Word of God which liveth and
abideth for ever, but that Word is not the written word, or the preached word, but the
living Word-Christ (John 1: 1, 2, 14; I Peter 1: 23-25) ."And this is the word which
by the gospel is preached unto you." The Word and the gospel are two distinct things.
Christ and the message of Christ are not synonymous. The gospel is the good news of
what Christ has done for His people.
26. Do Primitive Baptists believe in preaching the gospel to sinners?
 Answer: Yes, because the only people in the world interested in the gospel of grace
are poor, needy sinners. A man must be made sensible of his sin by the Spirit, must
be born again to receive the gospel message (Luke 5: 31, 32; I Cor. 2: 14). The gospel
is not addressed to the dead alien sinner but to the burdened sinner (Matt. 11: 28-30).

27. Do you call upon men to repent and believe?

 Answer:Yes, the burdened sinner ought to repent and believe the truth. The one who
thus repents, believes, and is baptized is going to be saved from the distress he feels
and from much error and confusion (Mark 16: 16). The salvation involved here is not
that which takes a man to Heaven, but that which saves his life here in the world
(Acts 2: 40).

28. What is meant by the expression, "the gospel or militant church"?

 Answer: There are two phases of the church. The universal church or the church of
the first born is made up of all the children of God. This is the church which Christ
purchased and which He shall finally present without spot or wrinkle and therefore
must involve more than one assembly or body of people (Eph. 5: 25-27; Heb. 12:
23). Then the visible, gospel or militant church was set up by Christ as a home for
His people during the days of their pilgrimage. To enter the gospel church one must
be taught by the gospel and follow the Lord in obedience through the waters of
baptism. The gospel church is but a little flock in each place where it is found (Matt.
18: 17; Luke 12: 32; Rom. 16: 16; II Cor. 1: 1) but the church which shall be housed
in heaven includes multitudes (Heb. 11:12,13; Rev. 5:9 and 7:9).

29. Do Primitive Baptists preach infants in Hell ?

 Answer: No, the doctrine preached by Primitive Baptists is the only message which
leaves any hope for infants, the feeble-minded, and the heathen, most religious
groups preach that one must hear and understand the gospel, actively obey the
gospel, and manifestly believe on Christ, in order to become a child of God. But the
great message of grace which is so firmly believed and preached by Old Baptists,
declares that one may be a recipient of the mercy of God without hearing the report
of it through the gospel and even without fully understanding what has taken place in
his heart. If infants, the feeble minded, and the heathen must hear the gospel
preached by man and actively repent and believe the truth, then there is no hope for
them. But since salvation is by the sovereign grace of God through the work of His
Son, we know that He will save His own regardless of their circumstances in life
(Rom. 8 :34-39; Rom. 11 :28; II Tim. 2 :13, 16-19) .
30. Where did the Primitive Baptists get their name?
• Answer: The true church has been known by several different names since
Christ set it up during His earthly ministry .In centuries past those who made up the
gospel church have been known as Christians, Donatists, Waldenses, Albigenses,
Ana-Baptists, and others. Around the year 1832 there was a division in the Baptist
family in this country. Those who insisted on establishing mission boards, Sunday
Schools, and other unscriptural societies in the church became known as the New
School or Missionary Baptists. Those who continued to walk in the old paths were
known as Old School or Primitive Baptists. The word primitive simply means: "Of
early times; of long ago ; first of the kind; very simple; original." The Primitive
Baptist Church is certainly of early times, from the time of Christ. It is the first of the
kind, tracing its identity to the church which Christ established. It is very simple,
adorned only with that beauty which Christ gave His church. It is original, the very
church of Christ.

If the principles set forth here find a response in your heart, we would encourage you
to attend services at a true old-line Primitive Baptist Church near you. You will find a
very simple but beautiful form of worship as God's people meet to sing the old songs
of Zion, pray, and delight themselves in the joyful sound of the gospel. And you will
find that the fellowship is sweet with those who have felt themselves to be poor,
needy sinners, but have been blessed to rejoice in hope. Regrettably, not all churches
who carry the name Primitive Baptist adhere to the old ways. Unfortunately, there
are those who now advocate missions (while denying them to be such), salaried
pastors, and a host of other changes to the church which are clearly unscriptural.

Why do Primitive Baptists not use musical instruments?

We can find no biblical precedent for the usage of musical instruments in New Testament
worship. The scriptures give repeated instructions to sing in the church, but never to play
(Rom 15:9, I Cor 14:15, Eph 5:19, Col 3:16, Heb 2:12, Ja 5:13).

It will occasionally be objected that there are also many other things in all modern churches
which are without scriptural precedent - things such as electric lights, air conditioners, etc;
however, these items affect only the setting of worship and are not integral to it. The
scriptures have clearly afforded much liberty in such matters (Lk 5:3, Jn 4:20-24, Acts 20:7-
8, Acts 21:5). A distinction must also be made between an addition to the New Testament
pattern and an aid to this pattern. Electric lights, song books, reference Bibles, etc. are aids
to worship, but musical instruments are additions to worship.
 We would also refer you to this short but excellent article.

Abstract to the Doctrine of Salvation

as Advocated by
The Primitive Baptists
by Elder David Pyles from PBWS

To all who love Jesus Christ, the following doctrinal summary is offered in the
confidence that upon careful inspection of the scriptural proofs advanced, all
unprejudiced minds will be convinced salvation is of the Lord and not of man.
This statement is not an approved creed of Primitive Baptists. Though it accurately
reflects the beliefs of most Primitive Baptists, some may differ on certain points,
and others may offer different explanations or different supporting texts.
I) Total Depravity of Natural Man - All men are sinners by
nature and are dead to spiritual things while in their natural
state.
The fact all men are sinners is asserted throughout the scriptures (Gen 6:5, Gen
8:21, Job 25:4-6, Ec 7:20, Is 64:6, Mt 19:17, Rom 3:10-23). The scriptures also
teach all men must be spiritually quickened before entering heaven (Jn 3:3-5). This
is because all men are born with a corrupted nature which is unsuitable for
heavenly existence (Ps 51:5, Ps 58:3, Job 14:4, Job 15:14-16). Furthermore, all men
fall under the general condemnation of Adam's transgression (Rom 5:12-14, 1Cor
15:21), and this is evidenced by the fact all men die.
The scriptures frequently describe natural man as being dead in trespasses and sins
(Jn 5:25, Eph 2:1, Col 2:13). Being in a state of spiritual death, natural man is
incapable of spiritual understanding, appreciation, and action (1Cor 2:14, Rom
8:5-10). A natural man therefore has neither the ability nor the desire to perform
any spiritual activity (e.g. belief, baptism, etc.) which might give him eternal life (Jn
6:44-65, Jn 8:43-47, Jn 10:26, 1Cor 1:18, 2Thes 3:1-2, Rom 15:30-31).
Since spiritual activity derives from spiritual life, such activity can never be the
cause of spiritual life. Spiritual life, like natural life, comes only from the
quickening power of God (Jn 5:25-29, Eph 1:19-20, Eph 2:1, Col 2:13). Spiritual
activity then manifests the life God has already given.
Total depravity does not imply natural man is without freedom of will. He has
freedom to do both good and evil. However, the corrupted nature of man will cause
him to choose evil as predictably as the righteous nature of God will cause Him to
choose good. Accordingly, the scriptures present man's problem as being one of
nature - not one of will (Mt 12:33-35, Rom 8:5-10, 1Cor 2:14-16, Eph 2:1-3).
Man's corrupted nature is itself the product of sin, deriving originally from the sin
of Adam, and furthered by personal sins (Jn 8:34, Rom 6:15-18, 2Pet 2:19-22).
Alcoholism both causes and is caused by drinking. Similarly, all sins tend to self-
perpetuate through corruption of nature.
II) Personal and Unconditional Election - All who are to possess
spiritual life were individually chosen by God to receive such
life; moreover, this choice was not based upon any merit seen or
foreseen in the elected; rather, this election was motivated by the
sovereign love of God.
There are numerous scriptures teaching God has elected or chosen a people for
salvation (Mt 24:24, Mt 24:31, Lk 18:7, Rom 8:33, Rom 9:11, Rom 11:7, Eph 1:4,
Col 3:12, 1Thes 1:4, 2Thes 2:13, Tit 1:1, 1Pet 1:2, 1Pet 2:9). The elect are elsewhere
described as having been given by the Father to Christ (Mt 1:21, Lk 1:21, Jn 6:37-
40, Jn 10:25-29, Jn 17:1-2, Acts 18:10).
The scriptures offer no justification for the theory claiming election was based
upon foreseen obedience in the elected. To the contrary, all men were foreseen as
being disobedient (Ps 14:2-3, Rom 3:10-23, Rom 11:32, Eph 2:1-3, Tit 3:3-5).
Accordingly, election could not have been based upon any spiritual activity in the
elect since totally depraved man is spiritually dead and therefore spiritually
inactive.
The scriptures teach that men were elected unto spirituality and obedience (Eph
1:3-5, Eph 2:8-10, 1Pet 1:2, 1Pet 2:9). Therefore, election could not have been based
upon such criteria.
The doctrine of election is frequently charged with unfairness in that it is claimed
to exclude some believers from the scheme of redemption. This charge is itself
unfair because Primitive Baptists affirm that belief in Christ and obedience to His
commandments are the consequences of election; therefore, all such persons are in
fact the elect of God (Acts 13:48, 1Thes 1:4, 1Pet 1:2, 1Jn 4:19).
The wicked were not elected to hell in the same sense in which others were elected
to heaven. Rather, God elected a people from the fallen mass of humanity while
leaving all others to their self-determined destiny. Hence, the righteous will enter a
kingdom prepared for them from the foundation of the world, but the wicked will
enter fire which was not prepared for them, but for the Devil and his angels (Mt
25:31-46).
III) Special Atonement - The saving benefits of Christ's death
were intended for the elect only; furthermore, His redemptive
work was alone sufficient to secure their salvation.
The death of Christ was intended either for all people or some people. If the former
be true, then Christ's death did not actually secure salvation for any; rather, it
merely made salvation possible for all. However, the scriptures teach that Christ
came to accomplish definite salvation for a definite number of people (Mt 1:21, Lk
19:10, Jn 6:37, Jn 17:1). Accordingly, the scriptures teach Christ was victorious
unto this end (Rom 8:32, Rom 5:10, 2Cor 5:14, 2Tim 2:11).
If the death of Christ were intended for all people, then the fact not all people will
be saved proves that conditions apart from the death of Christ are needful for
salvation. The various denominations differ in their claims as to what these
conditions are; however, all of the proposed conditions are sadly alike in one
important regard; namely, not all people have had the opportunity to comply with
them. It is inconsistent to claim God loved all people to the extent He would die for
their salvation, but that He did not love all people to the extent He would give all
opportunity to procure the benefits of this death.
Critics of special atonement frequently claim that God would be unfair if He did
not give all men opportunity to be saved. Such reasoning fails to appreciate the fact
that God is under no obligation to save anyone, and that salvation is therefore a gift
of grace. Furthermore, if God is obligated to provide opportunity to all, then it
follows that He is also obligated to give equal opportunity to all, yet experience
plainly shows God has not done this.
The claim God loved all men to the extent that Christ died for all men is
inconsistent with what the scriptures teach about the love of God. This
inconsistency occurs at several points:
1) Though God never deals unjustly with any man, the scriptures clearly teach His
grace is not extended in equal degrees to all men (Mt 11:25, Mt 20:1-16, Lk 4:25-27,
Rom 9:11-24, 2Thes 2:13). Inasmuch as grace derives from the love of God, varying
degrees of grace imply varying degrees of love.
2) The scriptures teach God's corrective chastisement is upon all He loves. But the
scriptures also teach not all are under this chastisement (Ps 93:12-13, 1Cor 11:32,
Heb 12:6-8, Rev 3:19).
3) The scriptures teach God's love is effectual in the sense it produces change in
those receiving it; however, in no case is the effect universally observed; therefore,
the cause cannot be universally applied (1Jn 4:19, Tit 3:3-5, Eph 2:4-5).
4) God's love is presented as an assurance of salvation (2Tim 2:19, Rom 8:32, Rom
8:38), yet it could be of no assurance at all if others under this same love will finally
be damned. Salvation is assured by God's love because He changes not (Is 49:15,
Jer 31:3, Mal 3:6, Heb 13:5, Heb 13:8). The unchangeableness of His love implies
that if He ever loved one to the extent that He would die for them and save them,
then He will continue to love them to this same extent through all eternity.
Scriptures which refer to God loving the world or to Christ being given to the world
(Jn 3:16, 1Jn 2:2) do not encompass all people without exception. Instead, such
scriptures are intended to teach that God's love extends beyond the bounds of the
Jewish people unto every nation, kindred, people and tongue (Rev 7:9). The term
world is used repeatedly in the scriptures in a limited sense; however, this fact
seldom receives proper recognition. In the Gospel of John alone there are such
usages in: Jn 6:33, Jn 8:12, Jn 8:26, Jn 12:19, Jn 14:19, Jn 15:18, Jn 16:20, Jn 17:9,
Jn 17:14, Jn 18:20. It is unfortunate that the few texts which are misinterpreted as
teaching universal atonement are not interpreted in light of the many texts which
describe Christ's work as being for a special group of people (Mt 1:21, Jn 10:11, Jn
11:51, Jn 15:13, Jn 17:1, Rom 8:32-33, Eph 5:25, Tit 2:14, Heb 9:15).
IV) Irresistible Grace - All of the elect will be quickened by the
Spirit of God at some point in their natural lives.
Jesus taught one could enter the Kingdom of God only after being born again (Jn
3:3, Jn 3:5). Jesus also taught that all who were given to Him by the Father would
indeed come to Him and be raised at the last day (Jn 6:37-40, Jn 10:27-29, Jn 17:1-
2). It follows that all given by the Father to Christ will be born again.
Natural man, being unreceptive to spiritual things, would invariably resist the
spiritual birth if he could. The quickening power of God's Spirit must therefore be
irresistibly imposed. This reasoning is confirmed by the fact that the scriptures
consistently describe salvation as being the result of God's will and not of man's (Jn
1:11-13, Jn 5:21, Rom 9:11-16, 2Tim 1:9-10, Heb 10:7-10).
Jesus taught the work of the Holy Spirit in the new birth is analogous to the wind
in that it is sovereign and irresistible (Jn 3:8). Jesus also taught this was the case for
everyone that is born of the Spirit.
The principle of irresistible grace is clearly illustrated in the case of Paul on
Damascus road. Since the Spirit works in similar fashion for all (Jn 3:8), it follows
that all must experience the same irresistible power that confronted Paul.
Accordingly, Paul later claimed his experience to be a pattern for all believers
(1Tim 1:12-16).
All analogies of the new birth presented in the scriptures suggest an irresistible
power working on a passive object. In particular, the acquisition of spiritual life is
presented in the scriptures as being analogous to:
1) birth - Jn 1:11-13, Jn 3:3-8
2) quickening - Eph 2:1-5, Col 2:13
3) translation - Col 1:12-13
4) resurrection - Jn 5:25-29
5) creation - 2Cor 5:17, Eph 2:10
No individual experiencing any of the above transitions ever contributed in the
least degree to the transition, nor have they ever successfully resisted it.
V) Preservation of the Saints - The blood of Christ is sufficient
both to procure and secure salvation of all for whom it was shed.
Therefore, all of the elect will finally be saved.
The truth of preservation is implied when the scriptures describe the saved as being
children of God. Hence, they are in vital relationship with God in the same sense in
which a son has vital relationships with his natural father. This relationship can
never be destroyed. That is, a man can never cease to be his father's son. However,
the fellowship between a father and son can be greatly diminished through the son's
disobedience. This is also the case between God and His children.
The scriptures directly assert all saved persons are the current possessors of eternal
life (Jn 3:36, Jn 5:24, Jn 6:47, Jn 6:54, 1Jn 5:11) and that this life can never be lost
(Jn 6:37-39, Jn 10:28, Rom 8:35-39, 1Pet 1:3-5). Indeed, life which can be lost
cannot properly be called eternal.
The Lord's people are said to be predestined to glorification (Rom 8:28-30, Eph 1:3-
6), but a predestined event is irreversible by definition. Romans 8:29 asserts all who
are called and justified are also predestined to glorification. It follows that any
falling short of glorification must never have been truly called and justified.
Man can be condemned to hell only after a valid charge has been made against
him. This cannot be the case for God's children (Rom 8:33) since they are sanctified
once for all (Heb 10:10) and are forever perfected (Heb 10:14).
Were eternal life secured by man's power, it would doubtlessly be lost. However, the
scriptures teach eternal life is secured by the infinite power of God (Jn 10:27-29,
1Cor 1:8, Philip 1:6, 1Thes 5:23, 1Pet 1:5).
The doctrine of preservation is not intended to teach that saved persons can sin
with impunity. The scriptures teach God will bring corrective chastisement against
all of His disobedient children (Ps 93:12-13, 1Cor 11:32, Heb 12:6-8, Rev 3:19).
Accordingly, scriptures teach the power of God's Spirit is ever at work within His
children bringing forth the fruits of righteousness (Philip 2:13, 1Thes 4:9, 2Thes
3:3).
Though the Spirit of God moves His people both to will and to do His good pleasure
(Philip 2:13), both scriptures and experience teach this Divine influence is not of
such degree to bring forth complete sinlessness. Therefore, the good works
performed by saved persons cannot account for the preservation of their eternal
salvation. Salvation is both obtained and maintained by the grace of God. The
scriptures often associate good works with eternal salvation, but salvation is not the
result of works; rather, works are the result of salvation (Mt 12:33-35, Jn 8:43-47,
Jn 10:25-29, Jn 15:16-19, Acts 11:18, Acts 13:48, Acts 16:14, 1Cor 1:22-24, 1Cor
1:30-31, Gal 5:22-24, Eph 1:4-5, Eph 2:10, 1Thes 1:4-5, 2Thes 2:13-14, 1Pet 2:9).
VI) Direct Operation of the Holy Spirit - The Holy Spirit
accomplishes the new birth by direct operation upon the heart,
and therefore works independently of all agency of man,
including the gospel as preached by man.
Since the gospel is a spiritual thing, and since natural man rejects things of the
Spirit, the gospel can never serve towards elevating natural men to a state of
spirituality. Belief of the gospel is not a cause of spiritual birth; rather, it is a
manifestation of such birth (Jn 1:11-13, Jn 5:24, Jn 8:43-47, Jn 10:25-27, Acts
13:48, 1Cor 1:18, Gal 5:22-23, 1Thes 1:4-5).
The scriptures teach certain infants have experienced spiritual birth (Ps 8:2, Ps
22:9, Mt 11:25, Mt 21:16, Lk 1:15, Lk 1:41) even though infants are incapable of
receiving the preached word. However, the scriptures offer no support to the theory
that infants are spiritually quickened by means other than adults. Indeed, the
opposite is suggested (Mk 10:15). Nor do the scriptures teach a different scheme of
spiritual quickening for those in Old Testament times. There is but one method of
spiritual quickening that can be common to all; namely, by direct operation of the
Holy Spirit.
Jesus taught that those dead in trespasses and sins would be quickened by the
power of his voice (Jn 5:25-29). In this same context it is taught this voice will also
raise the bodily dead at the end of time. A man can give the words of Christ but not
His voice, and as Christ will not use man to raise the bodily dead, neither does He
use man to raise the spiritually dead.
If it were the purpose of the gospel to accomplish spiritual birth in natural men,
then the gospel should be most urgently directed toward the nonspiritual. In fact,
this is not its principal direction in the scriptures (2Thes 3:1-3, Rom 15:31, Acts
18:9-10).
Though certain of the elect may be deprived of the natural faculties or
circumstances necessary to receive the preached word (2Sam 12:18-23, Mt 9:37-38,
Rom 15:30-31, 2Thes 3:1), such considerations do not limit the power of God to
directly reveal His Son in the hearts of all the elect (Mt 11:25, Mt 16:17, Mt 21:16,
Lk 1:15, Lk 23:39-43, Jn 5:25, Jn 5:38, Jn 6:37, Jn 6:44-45, Gal 3:8, Heb 8:10-12).
VII) Revealing Gospel - The purpose of the gospel is to bring
those quickened by the Spirit to the intelligible discovery of the
Lord Jesus, and transform them to the example of His life, in
both truth and works, that God may be glorified thereby.
Though the Spirit produces life without the means of the preached word, it is the
gospel which brings this life and immortality to light (Rom 1:16-17, 2Tim 1:9-10).
The gospel establishes believers in truth, convicts them of their sins, and leads them
to repentance (Ps 119:9-11, Acts 17:30-31, Col 1:3-6, 2Tim 3:16-17) that God may
be glorified, both by their profession and works (Mt 5:16, Acts 13:48, Rom 15:8-9,
1Cor 6:20, Philip 2:9-11, 2Thes 1:12, 2Thes 3:1).
The gospel is the power of God unto salvation to everyone that believeth (Rom
1:16, 1Cor 1:18, 1Cor 1:23-24), in that it delivers those quickened by the Spirit
from the darkness of Satan unto the light of Christ (Jn 8:12, Jn 12:46, Acts 13:47,
1Jn 1:5), and leads them to the intelligible discovery of their Savior (1Cor 14:24-
25), and transforms them toward the example of His life (2Cor 3:18, Philip 2:5-11,
1Jn 2:6), all of which will be brought to perfection at His glorious appearing (1Cor
15:51-57, Philip 3:20-21, 1Jn 3:2).
All other forms of knowledge are inferior to the gospel (Philip 3:8-11), and without
the gospel there can be no true worship (Jn 4:24, Jn 5:22-23).
The gospel is inherently evangelical. All who are blessed to have it are commanded
to teach it to others also (Mt 5:14-16, Mt 10:27, 2Tim 4:1-6, 1Pet 3:15), and this
should be the happy task of all who love God's truth and His children.
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