FOR THE SIGNS OF THE TIMES
BY ELD. BENJAMIN PITCHER, OF GREENFIELD, PA.
1. If Baptists object to sprinkling for baptism, with what propriety can they approve the popular, modern religious institutions of men?
2. If the Lord Jesus died to save sinners, could that object be secured unless he by his death saved those for whom he died?
3. If by his death he only made salvation possible, can it be said in truth that he has in reality saved any by his death?
4. If by his death he saved his people from wrath and condemnation, bearing their sins in his own body on the tree, did he not do more than make it possible for them to be saved?
5. If, as some assert, the atonement of our Lord made it possible that all men might be saved, why was it not possible for the rich man to cross the gulf, and come to the bosom of his father Abraham?
6. If the death of Jesus was for all men universally and indiscriminately, did he not die for all such as were at the time of death in hell?
7. If Jesus died not for all those of the human race, who were in hell, how can it be said that he died for all mankind universally?
8. If our Lord did not represent all men universally, whom did he represent?
9. If those who were in hell were not represented in the death of Christ, how can it be said that he died for the original sins of all mankind?
10. If Jesus died for all original sin, and did not atone for actual sins, how far did the benefits of his death extend?
11. If Jesus died for the original sin and actual guilt of all mankind, what more was necessary to secure the salvation of all mankind?
12. If salvation is made possible for all, yet left dependent on the volition of the human will, was Paul’s testimony true when he declared that “It is not of him that willeth?”
13. If salvation depends on the volition of the human will, how can infants be saved?
14. If salvation is based on principles to be comprehended by human reason, and all men are required to understand and believe, or be damned, how are idiots to be saved?
15. If no more be required of men than what is given them, are not the heathen safe?
16. If mankind are excusable on account of ignorance, why send missionaries to enlighten the heathen?
17. If men are not excused on account of ignorance, why are we told that their punishment will be augmented in proportion to the light they have?
18. If souls enlightened by the Holy Ghost can go to hell, why may not unenlightened souls go to heaven in darkness?
19. If enlightened souls cannot go to hell, how can the punishment of the damned be in proportion to the amount of light they have?
20. Are sinners condemned for sinning, or for neglecting the gospel?
21. Are the sons of Adam sinners of choice, or from necessity?
22. If men are sinners from choice, did any man ever choose not to be a sinner?
23. If none of Adam’s children ever chose not to be sinners, are they not all condemned?
24. Does the gospel condemn sinners, or are they condemned for their sins by the law, independently of the gospel?
25. If there is no condemnation in the gospel, how can men be condemned by it?
26. Was the law at Mt. Sinai given to the Jews exclusively, or to them in common with the gentiles; if to the Jews alone, how came the gentiles under it?
27. Was the Sinai law for mankind to keep or to detect and reprove sin which was already in existence?
28. Was heaven or hell made to depend on the keeping or the transgression of that law?
29. Was the law given to Adam, in substance the same which was given on Sinai, if so how shall we trace the analogy?
30. Was the Sinai law given as a test of obedience, as was the law under which Adam was created?
31. Did the Lord Jesus, on the behalf of his people fulfil all the requisitions of the law, if so, what more can divine Justice require from them?
32. If the people of God were redeemed from under the law, how can they, or any of them be condemned by it?
33. Is God the Father of all mankind, because he made them, if so, why may not all the creatures he has made claim the same relationship on the same ground?
34. If God, as the God of nature be the Father of all men, how can they be subjects of adoption?
35. Does the adoption of the sons of God prove that all mankind are not his sons by nature?
36. If the Lord has sent his servants to preach the law and the gospel, by which does he intend that they shall be saved?
37. If a minister who believes in particular redemption, tells the redeemed while in an unregenerate state, that the wrath of God is upon them, does he tell them truth?
38. If addressing those who are not redeemed by the blood of Christ, the minister tells them that if they will believe they shall be saved, does he tell them truth?
39. If those who are not redeemed can be saved by believing, and those who are redeemed cannot be saved without believing, did not Christ die in vain?
40. If, as some have argued, the atonement is universal in its efficacy, and limited in its application, how can its efficacy extend beyond its application?
41. If one drop of the Redeemer’s blood was sufficient to redeem millions of worlds, was it just to take from him the whole?
42. Fullerites believe the atonement general in its nature; arminians believe Christ died alike for all men; – why are they not Universalists, the Universalists can believe that he died for no more?
43. How can the doctrine of universal atonement and limited salvation be reconciled with the doctrine of predestination?
44. If God has predestinated that all unbelievers shall be damned, how can any be saved, seeing we are all by nature unbelievers?
45. If the love of God to his people in Christ is eternal, when did it begin and when will it terminate?
46. If God loved his people as he loved his Christ, (see John xvii. 23,) is not his love to them of the same nature, date and duration, as that to Christ?
47. If any of the objects of God’s special love should be lost, would there not be souls in hell whom God has loved as he loved his own Son? – John xvii. 23.
48. If God foreknew who would and who would not believe, was the creation of those who would not believe from necessity or choice?
49. If the love of God to his people was eternal, can satan get between it and them? if it existed before the world began, was it not before satan existed?
50. If we are changeable creatures, and the love of God is immutable, will not such love maintain a stronger hold of its object than we can of it?
51. Is it not infinite condescension in the God of grace to hold poor helpless worms so fast as to secure their eternal destiny?
52. If the absolute will of God is the universal cause of all things, can anything transpire independently of his will?
53. If God’s absolute will be irresistible, must not the decisions of his will be brought to pass?
54. Are not such terms as chance, fortune and luck, calculated to reflect on the providence of God?
55. Can that which is the fruit and effect of God’s will be the procuring cause of such fruits and effects?
56. Are faith and repentance the cause or the effects of God’s love to his people, and must not all causes preceded their effects?
57. If all who are born of God should live as they list, would they not live to the glory of God?
58. Was Christ the Surety of all for whom he died? if so, if any for whom he died, are not saved, will the failure reflect on his Suretyship?
59. If the Suretyship of Christ was not sufficient to secure the salvation of all for whom he died, was farther security was necessary to secure that object?
60. If by the atonement all men were alike reconciled to God, were not Cain and Pharaoh, with all of Sodom and Gomorrah, who are now suffering the vengeance of eternal fire, reconciled? and would such a conclusion render that reconciliation which is by the blood of Christ, ineffectual?
61. If reconciled sinners are in hell, what evidence can we have that any are or shall be in heaven?
62. If reconciliation to God be only by the blood of Christ, why do men exhort sinners to make their peace with God?
63. If Christ has done as much to save those who are in hell as those in heaven, why are not all in heaven, or all in hell?
64. Has the blood of Christ more to save his people, than sin has to destroy them? if so, how can any for whom that blood was shed be lost?
65. Are the saving benefits of Christ’s death, resurrection and intercession of equal extent, as to the objects they embrace?
66. If Christ be All in All, the salvation of sinners, must not saved sinners be nothing, and less than nothing in effecting that work?
67. Does not the doctrine of free agency make man the cause of his own salvation?
68. Does not the doctrine of free will place the grace of God in man’s power, instead of placing man’s power in subjection to God’s grace?
69. Can things in nature produce things supernatural?
70. Must not spiritual fruit spring from a spiritual root?
71. Do not the purposes of God comprise the end, together with all connecting circumstances?
72. The Ephesians were chosen in Christ before the foundation of the world, was that choice the result of their will?
73. The Ephesians were predestinated according to the will of God: if it had been according to their own will, would it not have been destination, rather than predestination?
74. If the salvation of men depends on their perserverance to the end, is pre-destination or post-destination more essential to their salvation?
75. If souls may be lost for want of money, may not souls be redeemed with such corruptible things as silver and gold?
76. If more missionaries in the field would result in the salvation of a greater number of souls, are not missionaries saviours of souls?
77. If missionaries are saviours, is it true that besides God there is no Saviour?
78. If missionaries cannot save souls, why are we told that the blood of souls will be required of men for not providing and sustaining a greater number of missionaries?
79, If theological seminaries will produce missionaries, and missionaries will secure the salvation of sinners, which are the more essential to the salvation of a lost world?
80. If there had never been a seminary in existence, would the number of saved souls have been any less?
81. Is God dependent on anything out of himself for the accomplishment of his purposes?
82. Is the salvation of souls dependent on God or man?
83. If the salvation of souls depends alone on God, can man add to the number either of those saved or lost?
84. If men can neither add to the number of those saved or lost, in what way are the popular religious institutions of modern date to convert the world?
85. If the keys of hell and death are in the hand of Jesus, will he suffer those doors to be opened for the destruction of his people?
86. If a portion of those who claim to be Baptists have found a new light, can they inform us what it is, and where they found it?
87. Are the popular money making religious institutions of the present age of God or of men? if of God, in what part of divine revelation are they authorized?
88. Are the agents of modern religious societies who go about the country to extort money from the people in the Lord’s name, and without his authority, to be regarded as honest men?
89. If A should forge an order on B in C’s name, and draw money on that order without authority from C, would not A be a swindler and subject to the penalty of the law?
90. If it be an offence to procure money from men under false pretensions, is it not still more abominable to forge orders in the Lord’s name?
91. Why do not the arminian Baptists and the arminian Methodists unite in one denomination; is it because they are too near of kin to contract lawful marriage?
92. If the popular institutions were invented to make men see eye to eye in religious matters, have they succeeded, or are there not now a greater number of sects and religious parties than ever before?
93. Is not the gospel of Jesus Christ a sufficient rule of life for christians, – and if not, what is lacking?
94. Are we not forbidden to add to or take from the testimony of the scriptures?
95. Is it compatible with the christian character to assume to be wise above what is written?
96. If in the Lord’s estimation men are less than nothing and vanity, how much can we reasonably suppose the allwise God depends on them to perform in the execution of his purposes?
97. Jesus said to his disciples that without him they could do nothing, how much then can men do without grace?
98. If inspired Apostles were insufficient to do anything of themselves, how much can uninspired and unregenerate men do of themselves?
99. If Paul suffered reproach because he trusted in the living God, can we expect less if we trust in the living God to quicken, justify and glorify?
100. Finally, would not the reproaches and persecutions of the Old School Baptists cease if they would renounce their confidence in the living God, and fall into the ranks of those who worship the works of their own hands, and ascribe saving power to human means?
Signs of the Times
Volume 11, No. 3
February 1, 1843