Free Grace Theology in the Landmark Baptists: Ben M. Bogard (1868–1951)

 Ben M. Bogard (1868–1951) was a prominent Landmark Baptist and the founder of the American Baptist Association. He was a staunch opponent of the ecumenical movement, believing that only Baptists constituted the "bride of Christ." He went so far as to teach that while non-Baptists could be saved by faith, they occupied a "lower rank" in Christianity—a controversial view often criticized as a Baptist appropriation of the Roman Catholic doctrine of apostolic succession. I personally find this "Baptist brider" view to be unscriptural.

However, I believe in examining the writings of histor
ical figures to understand their perspectives. While reading Bogard’s debate with Eugene S. Smith, I noticed that, in certain respects, his views on eternal security closely aligned with the Free Grace understanding of assurance and perseverance.

For instance, when Smith accused Bogard of preaching a doctrine of comfort rather than emphasizing sanctification as the basis of assurance—similar to John MacArthur’s teachings—Bogard firmly defended his belief in assurance:

"Well,— now, my friend said Bogard preaches the doctrine of assurance and safety. Yes, sir. In Hebrews 6:18-19, where it says that by 'two immutable things, in which it is impossible for God to lie, we might have a strong assurance — strong consolation, who have fled for refuge to lay hold upon the hope set before us which hope we have as an anchor of the soul, both sure and steadfast.' A thing that is sure is not uncertain. A thing that is sure is not unstable. The idea of saying a thing is sure and yet not sure. I preach the doctrine of assurance, indeed I do. Why, he said, I preach, me and my people, Smith and his people preach the doctrine of scare."

Bogard further emphasized his belief in eternal security by expressing the horror he would feel if salvation could be lost:

"I would be the most miserable man on earth if I thought that I might go to sleep tonight and wake up in the morning in hell, because maybe I did something wrong today, unforgiven."

In contrast, Smith argued that those who fall into sin could lose their salvation, suggesting that eternal security would mean God allows sin without consequence. Bogard, however, responded that while sin has consequences, it does not result in the loss of salvation. He argued that God disciplines believers in this life rather than revoking their salvation:

"How could he lose it? Well, you say, 'Hold on here— won’t God punish them? Won’t some people die in sin?' Well, I believe that even a preacher sometimes may be put to death on account of sin. Wasn’t Moses put to death because he sinned? Yes, sir, God said, 'You shan’t enter into Palestine because you sinned.' But Moses went to heaven— he was punished in the flesh for the sins of the flesh. In the ninth chapter of Mark we find Moses standing up there with Elijah, and Peter and James and John, and he is up on the Mount of Transfiguration, though he died in the wilderness on account of his sin. Uzza, one of God's men, touched the ark and was struck dead, but does he go to hell? Certainly not— God punishes in the flesh for the sins of the flesh. And in I Corinthians 11:30, 'For this cause some are weak and sickly among you and many sleep.' In other words, people are punished in the flesh for the sins of the flesh— even sometimes causing them to die and cutting off a career that was not finished because of their sins, like it was in the case of Moses."

Bogard also affirmed that Christians who fall into doctrinal error are still saved:

"Well, some erred concerning the faith, made mistakes concerning the faith— don’t say they lost salvation."

One of the most intriguing aspects of Bogard’s theology is his interpretation of Hebrews 6. He rejected both the Arminian belief that salvation could be lost and the Calvinist view that the passage refers to false professors. Instead, he took an approach similar to Charles Ryrie, arguing that the passage presents a hypothetical scenario:

"Hebrews six— 'If they fell away after they once received the truth and tasted the good word of God and the power of the world to come, it is impossible to renew them again, unto repentance.' That’s a fact. If they fall away— but the ninth verse said following, 'But beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.' There were some who thought they could fall from grace, and Paul said, 'If you should fall away you never could get it back.' That’s all— like it is in the fifteenth chapter of I Corinthians, where it said that some said there is no resurrection. Paul said, 'If there be no resurrection, your faith is vain.' Did he mean to say that possibly there was no resurrection? Certainly not, but he took them at their own word— 'If you are right about this thing of there being no resurrection, then there is nothing in our religion at all. So if you are right about your idea of falling away from grace, you couldn’t get it back again— but, beloved, we are persuaded better things of you and things that accompany salvation though we thus speak.'"

While I believe there are stronger ways to interpret Hebrews 6, it is noteworthy that Bogard did not view the passage as referring to false converts.

In conclusion, while Bogard’s theology does not align entirely with Free Grace theology, his emphasis on assurance and eternal security bears significant similarities. His teachings reflect a strong tradition within Baptist circles of emphasizing the believer’s security in Christ—though not without inconsistencies. Nonetheless, his stance on salvation provides an interesting historical perspective on the development of assurance-focused theology among Baptists.

All quotes are taken from:
Smith-Bogard Debate (May 12–15, 1942). A Discussion Between Eugene S. Smith (Christian) and Ben M. Bogard (Baptist). Held in Dallas, Texas.