The Gospel in the Stars I

I will begin to post my notes on "The Gospel in the Stars," a class I taught at our local Bible school a couple years ago.

Syllabus

First Class - The Gospel before Moses I
Second Class - The Gospel before Moses II
Third Class - The Gospel before Moses III
Fourth Class - The Sign of Virgo
Fifth Class - The Sign of Libra
Sixth Class - The Sign of Scorpio
Seventh Class - The Sign of Sagittarius
Eighth Class - The Sign of Capricorn
Ninth Class - The Sign of Aquarius
Tenth Class - The Sign of Pisces
Eleventh Class - The Sign of Aries
Twelfth Class - The Sign of Taurus
Thirteenth Class - The Sign of Gemini
Fourteenth Class - The Sign of Cancer
Fifteenth Class - The Sign of Leo
Sixteenth Class - The Lunar Zodiac

Possible Other Topics

1. Gospel in the Pyramid
2. Other Witnesses

Ancient Witnesses to the Gospel Story

1. The 22 letters of the Hebrew alphabet
2. Mazzaroth or the ancient Zodiac (gospel in the stars)
3. Names of Adam's first descendents
4. The names of the twelve tribes of Israel
5. The names of the Sabbath Week
6. Tabernacle and Temple

Some others believe that the gospel story was also written in

1. The pyramids of Egypt, especially those of Giza.
2. The Sphinx

The First Gospel Revelation or The Proto-Evangelium

"And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return." (Genesis 3: 13-19)

Allusions to the Ancient Prophecy

"And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen." (Romans 16: 20)

"The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat." (Isa. 65: 25)

The above verses in Genesis give us the story of the fall of Adam, the fall of mankind. We have all the main characters. Lord God, Adam, Eve, the Serpent, and the earth with all its animal and planet lilfe. The fall of man is here viewed as the work of the "serpent." Who this is we should have no doubt. Wrote John:

"And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him." (Rev. 12: 9)

"And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years." (20: 12)

Clearly Satan possessed this reptilian creature, choosing it. Since that time, "the serpent" has been one of the titles of Satan.

Titles and their Meanings

1. "The Old Serpent" - the Deceiver, the Crafty (subtle) one, the Destroyer, the Tempter (Seducer)

"But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ." (II Cor. 11: 3)

"And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon." (Rev. 9: 11)

2. "The Devil" ("daimonion" and "diabolos") - evil spirit, false accuser, slanderer.

"And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night." (Rev. 12: 10)

3. "Satan" ("Satanas") - the Adversary (foe, enemy) of God and man.

4. "The Dragon" ("drakōn") - Leviathan, Sea Monster

"In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea." (Isa. 27: 1)

When the scriptures refer to Satan under these titles, his various powers are denominated. Satan's power is called "the power of darkness." (Luke 22: 53) When he is referred to as "the dragon," his earthly political power is generally foremost.

Of course, there are other figures or symbols of Satan in scripture, such as that of a poisonous snake, a wolf, a lion, scorpion, etc.

The Serpent brought death, woe, and the curse. By the promise of God, however, the Seed of the woman will "restore," and "redeem," and "deliver" from the destructive work of the Serpent.

"Forasmuch then as the children are partakers of flesh and blood, he (Jesus) also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil." (Heb. 2: 14)

"And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." (Acts 3: 20, 21)

"For the earnest expectation of the creature (all of creation) waiteth for the manifestation of the sons of God. For the creature (all of creation) was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, Because the creature (all of creation) itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body." (Romans 8: 19-23)

Eve was looking for the coming of her "seed" for her deliverance, for when Cain, her firstborn, came forth from her womb, she said - "I have gotten a man, the Lord." She soon realized that Cain was not that illustrious "seed." She then bore Abel, but her hopes of Abel being the promised Deliverer and Redeemer, were dashed, for he was killed by his brother. Next she bore Seth whose name means "appointed," possibly thinking that he might be the one appointed to be the blessed seed. Many people might have even supposed that Noah was the One promised, for his name denoted "rest" or "comfort," the kind that only the promised Deliverer would bring.

"And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed." (Gen. 5: 29)

"Neither shall he regard the God of his fathers, nor the desire of (Hebrew) women, nor regard any god: for he shall magnify himself above all (gods)." (Dan. 11: 37)

This verse is not saying that AntiChrist will be homosexual, but that he will not "regard" God or his Son Jesus, the one whom Eve and all godly women desired to be mother to. The "desire of women" here is described as a deity, and is a clear allusion to the promise of Genesis 3: 15, 16. Thus, the "seed" becomes known by his other titles, such as "seed of the woman," the "desire of women," the "desire of all nations," or simply "the desired one," "Redeemer" and "Restorer," "Savior" and "Deliverer," the "Warrior" who would fight and subdue the Serpent, the "Victor," the "Lamb," the sacrificial victim, etc. The first believers of the gospel placed their hopes and trust in this blessed promise of their creator.

Gospel Before Abraham

"And hath raised up an horn of salvation for us in the house of his servant David; As he spake by the mouth of his holy prophets, which have been since the world began: That we should be saved from our enemies, and from the hand of all that hate us..." (Luke 1: 69-71)

"...the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation..." (Luke 11: 50)

"...the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." (Acts 3: 21)

The Prophet Enoch

"And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him." (Jude 15: 15)

"By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh. By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God...By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith." (Hebrews 11: 4, 5, 7)

Adam, the First Man

"Adam was the greatest amongst mere mortals that ever the world possessed."

"It is also a matter of inspired record that God gave to Adam special revelations. After his fall Jehovah made known to him His purposes concerning the Serpent and it's seed and the woman and her Seed. The whole Gospel revelation and promise was therein included, and was given to him, not for himself alone, but to be made known to all his posterity as the great and only hope of man."

Seth

"What Adam knew, Seth would thus also know, and so would Enoch. And living contemporaneously together for more than two, three, or five ordinary lifetimes, there was the sublimest opportunity for them to observe, construct, and mature just such a system as astronomy presents, inwoven as it is with all the great facts, features, and hopes embraced in the promised redemption by the Seed of the woman. In fact, it was the one great and only opportunity in the history of our race for such an accomplishment."

"And what Adam and his believing children did not know simply as men, they would still know as prophets, which they certainly were."

"Under God, they were the great founders of the world, and were fully cognizant of the fact. They were the great appointed teachers of the world from the very nature of the case. They were the first great prophets of the world, the original recipients of the revelation of God's purposes of redemption through the promised Seed of the woman, and as such were under bonds to make known the facts, explain their import, and use every means of recording and transmitting to all men the knowledge of them. They lived nearly a thousand years, and so had ample time for observation, study, and thorough elaboration to bring the work to finished perfection before being required to leave it. And over them were the virgin stars, only waiting to be named and grouped, and hung with the records and symbols of the precious treasures of promise and prophecy on which the world's hopes depended, that they might become the everlasting witnesses to men of the God-given faith and hope which shone in the serene imaginations of these great grand fathers of all sacred prophets...men drew these celestial hieroglyphics, named and grouped the stars, laid out the Zodiacs and their signs, and made the heavens a picture-gallery for all the world, the first and greatest that ever was made, that there mankind might gaze and read the wondrous story of the promised Redeemer, the redemption, and the redeemed."

"And this, and this only, will account for the sacred reverence in which all the ancient peoples held these starry emblems, and even fell to worshipping them and ascribing to them all sorts of divine and prophetic virtues."

http://www.asis.com/users/stag/zodiac.html

Patriarchal Names & Their Significance

Adam, the likeness, of God
Seth, appointed

Eve declared that God had "appointed me another seed instead of Abel, whom Cain slew." (Gen. 4:25)

Enos, suffering
Cainan, gaining or purchasing a possession
Mahalaleel, the shining forth of God
Jared, he shall come down
Enoch, training, teaching
Methuselah, from death he releases
Lamech, being smitten
Noah, he gives rest or comfort

When we link the names of these ten pre-Flood patriarchs together, they form the following sentence: "Man (is) appointed (a) mortal habitation, (but) the blessed God shall come down teaching (that) His death shall bring the captives comfort." It's the Gospel in a nutshell!

"Such are the meanings of the names of the ten antediluvian Patriarchs. Early Christian tradition has said, that in them is contained the whole scheme of the Gospel."

Man (is) appointed mortal sorrow; (but) the Blessed God shall come down teaching (that) His death shall bring (the) despairing rest.

"Seth, to whom is attributed the invention of these Signs, seems to have desired to call his descendants by names alluding to the prophecies expressed in them. He might observe that the divinely given name of Adam, the likeness, would accord with the divinely ordained sacrifice. The Lamb was the appointed likeness of the coming of the second Adam, whose redemption he had typified in the emblems he had chosen..."

"The name which his mother had given to himself would also agree with the next of his emblems. He, whose coming in power the chief of the herd prefigured, was also the appointed. In the following eight names the correspondence is so close, as to indicate design. If that design was to follow out the analogy of the Signs, two more names were required: we find them in Shem and Arphaxad, in whom was continued the line of the promised Messiah."

Shem, ordained, set up
Arphaxad, supporting the assembly

"It has been observed that the names of the antediluvian patriarchs, as enumerated in Genesis 5 and 1 Chronicles 1, contain the whole scheme of the Gospel. The assertion has been differently explained by different expositors; all however agree in referring it to the meanings of the names in Hebrew."

"In this genealogy we have the authority of the context for the intentional application of the name of Noah. We may therefore infer that the intermediate names were also given with some intended application of their ancient Hebrew significations. Their roots are to be found in the Hebrew Scriptures, used in the sense here attributed to them, which, in some instances, differs from the meanings heretofore given, where the texts in which the words are used have not been referred to by those who explained them.

If these successive names be found to form a sentence containing a meaning, it appears probable that the meaning was designedly expressed; if this meaning contain prophecy, it shows that a revelation had been given. That it does contain prophecy may be made clear to the English reader as follows:—

"The likeness of God, appointed, suffering. Gaining a possession, the shining forth of God, He shall come down. Dedicated, from death he releases, being smitten. He gives rest, ordained, supporting the assembly."

Each of these four lines in the original would consist of three words. Such is the measure of the Song of Moses, Deuteronomy 32, and such that of Lamech in the line of Cain, which has often been cited as the earliest poetry. The tradition that these names contain the whole scheme of the Gospel is corroborated by the somewhat similar meanings in the names of Cain's posterity. In the line from which the Messiah was to descend, the names are more clearly expressive of the prophecy, and given in such succession as to convey it. In the family of Cain, they are only as it were a faint echo of the promise made to the common ancestor. The eldest son of Cain was called Enoch, dedicated, probably because, as the firstborn, he was to be the religious as well as temporal head of the family. Such was the birthright which Esau failed to recover, though he sought it with many tears. To the name of Irad, the next in succession, the meaning usually annexed is that of "a wild ass," in Syriac, untamed, in Arabic, hard to subdue, as if inheriting the temper of his grandfather Cain: the next, Mehujael, declaring God, written by the Sept. as they write Mahalaleel, and having nearly the same signification. Methusael, his death is required, may set forth the doctrine taught by the rite of sacrifice. These two last names encourage the hope that the promise of the coming Saviour was not wholly disregarded among the Cainites. The name of Lamech, sixth in the line of Cain, and eighth in that of Seth, has the same meaning in both: whether it had any reference to his homicide is not known. It is considered that with him polygamy began; and he named his offspring not after spiritual, but temporal good. Jubal, fruit of the earth; Tubal-cain, worldly possession; Zillah, likeness or shadow, as of the parent; Naamah, gracious."

"Had the names of the patriarchs of the chosen family merely individually referred to the promised Redeemer, as did many in later times, their series would not thus have formed a sentence or stanza conveying the prophecies, amplified much beyond what is contained in the promise of the seed of the woman.

If, as antiquity asserts, Seth was the inventor of astronomy, his arrangement of the emblems would account for the sequence of the names of his descendants, most of whom he lived to see. The meanings and order of these names therefore furnish corroborating evidence that such was the origin and intention of the signs.

Were it proved that Chinese or Egyptian chronology went back further than the date usually assigned to the deluge, there might have been transmitted by Noah the history of his ancestors, or of chiefs and dominions in the line of Cain, especially if connected with astronomical data, such as eclipses or conjunctions of the orbs of heaven. Seth has often been supposed by ancient writers to be Hermes Trismegistus."

http://philologos.org/__eb-mazzaroth/204.htm

Prophetic Names - 12 Tribes

Rolleston, under title "NAMES OF THE SONS OF JACOB ACCORDING TO THEIR BIRTH," gives the name and their significance in the following citation from her works.

Reuben, behold a son, the son, arising, pouring out blessings
Simeon, heard, characteristic of the Church
Levi, bound, united, characteristic of the Church
Judah, praise to the Lord, for the coming Messiah
Dan, judging, ruling, his people
Naphtali, wrestling, sufferings at the first coming
Gad, good fortune, blessings at the second coming, (Arab. use.)
Asher, happy, the going forth of the Gospel
Issachar, recompense, or reward, of the Messiah's sufferings
Zebulon, dwelling, as the promised seed at his first coming
Joseph, adding.
Ephraim, fruitful, Gen 41:52; gathering in the Gentiles
Benjamin, son of the right hand, called by his mother, Ben-oni, son of sorrow, the suffering and triumphant Messiah

From http://www.philologos.org/

Taken together, these names tell the story of the gospel.

"Behold the Son," the promised Deliverer, the Seed of the Eve, the Coming One. Look earnestly for and unto him, or "look and live." Him will Lord God "hear" on our behalf, as he represents men before God as priest, granting to him, because of his worthiness, our petitions of salvation. Also, the message is "hear him." He "unites" himself with the fallen race by incarnation, by his becoming one with men in his nature, voluntarily binding himself and uniting God and men thereby. Praise to the Lord for this act of mercy and grace, for his coming to our aid. Praise to the Son who dies and who is the Lord himself. He will come to rule and to judge, the divine harvester and separater of men, wrestling and fighting with the enemy, and obtaining victory for us, a "good fortune," a "happy" destiny, free from all curse and sorrow, dispensing to many the "reward" of Messiah's victorious mission, an eternal "dwelling" or "resting place," an "eternal inheritance," who will "add" to what was lost, giving greater blessing than was enjoyed in Eden, a far superior "fruitful" earth and blessing, being exalted to the right hand of God with the Son.

The Bible on the Stars

1. Stars in the Bible are mentioned in the singular and plural (star vs. stars)
2. Sometimes we read of "the star," referencing a single particular star
3. Sometimes we read of "stars," where reference is to a particular group of stars or to the totality of them
4. "Wandering stars" (Jude 1: 13) are the seven planets, Sun, Moon, Mercury, Venus, Mars, Jupiter, Saturn, and are contrasted with the fixed stars.
5. Stars are named by God - "He telleth the number of the stars; he calleth them all by their names." (Psa. 147: 4 & Isa. 40: 6)
6. Stars are not only given individual names, but group of stars are also named (such as Pleiades, Orion, and The Crooked Serpent - Job 26: 13; 38: 31)
7. Stars are placed into groups by 1) proximity 2) Magnitude of brilliance
8. Stars are signs and symbols of

a. Christ (Rev. 22: 16)
b. Children of God (Dan. 12: 3)
c. Angels (cherubim and seraphim, etc. - Job 38: 7)
d. Pastors (Rev, 2 & 3)
e. Satan and his angels
f. false gods (Amos 5: 26 & Acts 7: 43)

9. Stars were created by God to be "lightbearers" and to be for "signs" (Gen. 1: 14)
10. The star constellations, or Mazzaroth (Job 38: 32), was the first zodiac, inspired by God and written by Adam, Seth, and Enoch
11. Stars are characterized by their radiance, brilliance, and glory (aura)
12. Stars differ in "glory" (I Cor. 15: 41) or in "magnitude" or effulgence
13. Stars are called the "host" of heaven, as if marching in ranks.

The Sabbatic Week And The Stars

"It is generally claimed that the Sabbath, and the week of seven days which it marks, date back to the beginning of the race, to the institution of God himself at the completion of the great creation-work. But that system of the seven days is essentially bound up with these selfsame astronomical notations. We find among all the ancient nations—Chaldeans, Persians, Hindoos, Chinese, and Egyptians—that the seven days of the week were in universal use; and, what is far more remarkable, each of these nations named the days of the week, as we still do, after the seven planets numbering the Sun and Moon among them. Hence we say Sun-day, Moon-day, Tuisco or Tuves'-day (Tuisco being the Anglo-Saxon name for Mars), Woden's-day (Woden being the same as Mercury), Thor's-day (Thor being the same as Jupiter), Frigo-day (Friga or Freiya being the same as Venus), and lastly, Saturn-day, anciently the most sacred of the seven. The order is not that of the distance, velocity, or brilliancy of the orbs named, neither does the first day of the week always coincide among the different nations; but the succession, no matter with which of the days begun, is everywhere the same. It is impossible to suppose this mere accident or chance; and the fact forces the conclusion that the devising and naming of the seven days of the week dates back to some primitive representatives of the race, from whom the tradition has thus generally descended, and who at the same time knew and had regard to the seven planets as enumerated in the primeval astronomy."

"It appears from the most ancient records, that among all nations the period of seven days was used from time immemorial. It is traced in the account given of the Deluge in the book of Genesis (Gen 8: 10, 11), and in the scarcely less ancient book of Job (Job 1:6, and 2:1, where the Hebrew is the day). By the Hebrews, Arabs, and Persians the seven days were distinguished, as in the history of the creation, by numbers, as day one, &c. - a form considered to be of the highest antiquity."

"The succession of the planetary names in the week, as found in all ages and climates, may also be accounted for by the planets having been first recognized in that order. If by Adam, as here suggested, and from him made known to Noah, the wide diffusion of the traditional succession may be understood, which is otherwise unintelligible, neither according with magnitude, brightness, nor time of revolution."

"In the arrangement of these planets so as to be discovered in this order, there might be foreshown the course of prophecy: the sun in daily return proclaiming that He who was to come, shall come, shall go, and shall return; the moon, that even in His absence His light shall illuminate the darkness of the earth; Mars, by all his equivalent names expressing that He should bruise the enemy, but Himself receive the wounds beheld by the prophet, with which He should be wounded in the house of His friends (Zech 13: 6); in Mercury, the consoling prospect that He should return with intensified luster; in Jupiter, the reign of truth and righteousness; in Venus, the beauty of His sister-spouse (Song 4: 9, 10) the Church; in Saturn, the rest that shall remain for the people of God."

"As, however, the Arabs, through whom we receive the names of the stars, and the Hebrews, through whom we receive the prophecies with which they are shown to correspond, did not annex the names of the sun, moon, and five planets to the days of the week, that annexation might seem to be a contrivance of later days than those of the invention of the celestial emblems, of those days when, as in the time of Job, men had begun to pay undue reverence to the orbs of heaven "walking in their brightness." If, however, this application to the days of the week be of later origin and inferior authority, still the arrangement of the names in the order here shown to be accordant with prophecy, may have been part of the lesson of divine truth, intended by the early fathers of mankind for their posterity, to be nightly read in the golden characters of the starry heaven: an arrangement commemorating at once the order of their appearing to the eyes of man, and the development of those promises on which hang the hopes of his future destiny, solving the great enigma of the restoration of a ruined world."

"The division into years, months, and days depended on natural causes; but that into weeks is not so dependent, four weeks not being exactly equal to a lunar revolution; a tradition older than the dispersion of mankind can alone account for it, that tradition being of the seven days or periods of creation."

"The week was not in the calendar of the Greeks, who divided the month into three periods of ten days; and it was not adopted by the Romans until the time of Theodosius, in the latter part of the fourth century of our era. There is properly no word in the Latin classics equivalent to the term week."

"Some religious persons have had a great objection to speak of the days of the week by the names in common use. Many do not like to call the Lord's Day Sunday, but to those who have been brought up so to speak, it may be useful to remember that the Sun is the Scripture type or emblem of the manifestation of our Lord Jesus Christ, the true light, as making Himself known to mankind, as it were shining on them. That Oriental name of the Sun, Shemish,* most used in Hebrew and Arabic for the Sun, means ministering, as the Sun ministers light, and as Christ's abode on earth is often called His ministry, giving light to the souls as the Sun to the bodies of men; but in other Eastern dialects names are used signifying who cometh, another attribute of the Sun peculiarly befitting him as the type of the great theme of prophecy, the Sun of righteousness who should arise with healing on His wings, "He who should come" (Matt 11:3; Luke 7:19,20)."

"In calling the next day Monday, or the Moon's day, we may also remember that the Moon is the Scriptural type of the visible Church of Christ. Every day of the week should be in some sort a day for the Lord, and the remaining five days bear traces in their names of those ancient prophecies of Christ, from which the Gentiles formed many of their idols. The third day some of the Northern nations named after their hero-god, Tuisco, who like Mars ((#y) was called the god of war, but the Oriental root of his name means, who saves; therefore in using our name of this day, Tuesday, He might be remembered to whom the name best applies, and from a traditional prophecy of whom it originated. Wednesday, called the day of Mercury, said by the Romans to be the son of Jupiter and to have power over the souls of the dead, in many other particulars showing that here too we have a tradition of ancient prophecy concerning Christ, by our Northern ancestors was named, as was their demigod or great hero, Woden or Odin, whose name means Judge or Lord, and is nearly the same word as that used in Psalm 110 of the Messiah; here again let us think of Him, rather than of the heathen hero. Thursday was called by the Northern nations the day of their god Thor, the god of heaven, and of thunder and lightning; one meaning of the name Thor is light, but it also means, who bruises or is bruised, as Christ the Seed of the woman in the original prophecy, concerning which they evidently had some tradition, but it was also by some understood as referring to light, whence he was considered as the god of the Sun and of lightning;* and was not Christ revealed as the true light? John 1.

Friday the Northerns named after a goddess whose Roman name Venus means gracious, or beloved, and whose Greek name Aphrodite, and Northern name Freyga or Freya, means, bearing fruit, fruitful, as a branch, and from the Northern name of Freya we call this day Friday, on which Christ died upon the cross for His people, His Church, whose duty to Him and to each other we may remember in so naming the sixth day of the week.

Saturday was called by the Northern nations the day of their god Sater, a name which means to hide, and it may remind us that on this day our Lord's body was hidden in the grave.

Surely those Christians who use these names should be glad to remember, that however corrupted to the service of idolatry, they had a foundation in the ancient prophecies still to be traced among all the children of Adam."

Sunday, think of Him who rose,
Who comes again even as He goes;
Monday, think how in His light
His faithful Church is calm and bright;
Tuesday, of His pierced side,
Wounded for His sister-bride;
Wednesday, of His sure return,
Soon may we that day discern;
Thursday, of His truth and love
Shining on us from above;
Friday, of His hour of anguish,
Lest our love of Him should languish;
Saturday, His silent grave,
Dying those He loved to save.
Misc. Scriptures

"He telleth the number of the stars; he calleth them all by their names." (Psa. 147: 4)

"Lift up your eyes on high, and behold who hath created these [things], that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that [he is] strong in power; not one faileth. * Lift your eyes and look to the heavens: Who created all these? He who brings out the starry host one by one, and calls them each by name. Because of his great power and mighty strength, not one of them is missing." (Isa. 40: 6)

"Seek him that maketh the seven stars and Orion..." (Amos 5: 8)

"Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion? Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sons?" (Job 38: 31, 32)

"By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent." (Job 26: 13)

"In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea." (Isa. 27: 1)

"They fought from heaven; the stars in their courses fought against Sisera." (Judges 5: 20)

"Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night..." (Jer. 31: 35)

"And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be." (Gen. 15: 5)

"We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts." (II Peter 1: 19)

"How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!" (Isa. 14: 12)

"When the morning stars sang together, and all the sons of God shouted for joy?" (Job 38: 7)

"And I will give him the morning star." (Rev. 2: 28)

"I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star." (Rev. 22: 16)

"And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter." (Rev. 8: 10, 11)

"And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit..." (Rev. 9: 1, 2)

"Thou art wearied in the multitude of thy counsels. Let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from these things that shall come upon thee." (Isa. 47: 13)

"And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me." (Gen. 37: 9)

"And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the LORD thy God hath divided unto all nations under the whole heaven." (Deut. 4: 19)

"Become blameless and pure, children of God without fault in a crooked and depraved generation, in which you shine like stars in the universe.” (Philippians 2:14-15)

"And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me." (Gen. 37: 9)

"And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered." (Rev. 12: 1, 2)

James Leo Garrett on Hardshell Origins

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In his book "Baptist Theology: A Four-Century Study," James Leo Garrett (no relation) wrote the following about Hardshell denominational origins. See here

"Those Baptist churches in the United States which deliberately opposed the Trienniel Convention and its related societies, the Baptist state conventions, and Baptist colleges and seminaries between 1820 and 1840 came to have a separate existence and chose to be called Primitive Baptists on the assumption that Missionary Baptists were innovators, whereas they represented the original Baptist movement."

"The Kehukee Primitive Baptist Association in North Carolina in 1827 circulated Joshua Lawrence's (1778-1843) "Declaration of the Reformed Baptist Churches in the state of North Carolina." It anticipated or expressed "virtually all Primitive Baptist arguments against Missionary Baptist practice: lack of a definite biblical mandate, overemphasis on money, overevaluation of secular learning, large and potentially subversive organizations, and friendship with 'the world.'" Yet Primitive Baptists have been reluctant to frame and adopt new confessions of faith. Some have been prone to cite or quote from the Philadelphia Confession, whereas others have reckoned as parallel to and reflective of Primitive Baptist beliefs three confessions: the 1655 Midland Confession of England, the 1777 Kehukee Confession of Faith, and the principles of Faith of the Sandy Creek Association. Normally Primitive Baptists have held to the existence of a succession of Primitive Baptist churches from the New Testament era, especially through the Waldenses or the Welsh Baptists." ("Baptist Theology: A Four-Century Study," pgs. 209, 210)

What is interesting is the fact that the first Hardshells called themselves "Reformed Baptists," and not "Primitive" or "Old School." This does not mean that Joshua Lawrence and his "Reformed Baptists of North Carolina" would identify today with those who call themselves "Reform Baptists," men like James White of Alpha and Omega ministries. They would no doubt agree with the reformed "ordo salutis" that avers that "regeneration precedes faith," but they would disagree that faith is instantly the automatic result of regeneration as taught by most of today's "Reformed Baptists."

The fact that the first Hardshells selected the term "Reformed Baptist" is interesting and revealing. First, it demonstrates that they recognized that they were a minority, and that their views were not the traditional views of Particular or Regular Baptists. Why "reform" the Baptists if they were already Hardshell in faith and practice? Second, the term "reformed" was also adopted by Alexander Campbell, the founder of Campbellism. He too looked to "reform" the old Baptist.

Bob Ross, a preacher friend of mine, has written extensively on both Campbellism and Hardshellism. He cites B.H. Carroll who, in writing on the history of the anti-mission Baptists, said that Campbellism and Hardshellism were "twins." Bob Ross has elaborated on this, writing:

"On this point of doctrine, the Hardshells are much like their Campbellite "twin," while the Campbellites are also divided into many factions, they are generally united in their "Word alone" theory, just as the Hardshells are generally united in their "Spirit alone" theory.

While on the idea of "similarities" between Campbellism and Hardshellism, consider the following:

1. Both were "born" in the early 1800's, apostatizing from "Calvinism."

2. Both systems obtained their "followings" primarily from Presbyterians and unstable Baptists.

3. Both held to a non-Baptist position on the new birth, Campbellism teaching the "Word alone" theory and Hardshellism teaching the "Spirit alone" theory.

4. Both had significant events in 1827 and 1832:

---1827: First Campbellite baptism by Walter Scott "in order to remission of sins."
---1827: Kehukee Declaration in opposition to missionary methods.
---1832: Union of Campbellites and Stoneites as one "movement."
---1832: Black Rock Address in opposition to missionary methods.

These are "watershed" events in the early development of both schisms.

1. Both were molded by magazines -- Campbellism by Campbell's Millennial Harbinger and Hardshellism by Beebe's Signs of the Times and Cayce's Primitive Baptist.

2. Both were adamantly opposed to the "mission methods" used to send the Gospel abroad.

3. Both attributed the most contemptible motives and purposes to those who were engaged in the missionary cause.

4. Both departed from the Baptist Confession of Faith in regard to the Gospel in the Effectual Calling of the elect to Christ.

5. Both, in the course of time, fragmentized over internal controversies and leaders (usually those who published magazines). "Patternism" produced "factions."

6. Both made a major issue over "instrumental music in worship."

7. Both became "exclusivists," claiming that they were the "only" church of Christ, they only held "scriptural" baptism, and they only practiced "scriptural" worship and church order.

8. Both adopted the "command, example, inference" hermeneutic.

9. Both developed a strong anti-premillennialist eschatology.

10. Both promoted the Pelagian philosophy that "command implies ability." They both appeal to "logic" to set aside the plain statements of Scripture, denying that the power of the Holy Spirit accompanies the Gospel in the new birth.

See here

We can add that they both considered themselves "reformers."

Garrett mentions the attempt by some Hardshells, like Michael Ivey, to find a "succession" of their churches and sentiments through the Welsh Baptists of the Midlands Association, but this effort is a dismal failure, as I have recently shown in my online debate with Hardshell Jason Brown. I also plan to do a more extensive review of Ivey's work in the near future.

But, this attempt to find succession through the Welsh Baptists goes against the Hardshell affirmations of the past, who all found their succession through the Philadelphia and London Confessions of Faith.

Gill on Man's Duty to Believe & Repent

Part I, Section XXX of The Cause of God and Truth

“Though man lies under such a disability and has neither power nor will of himself to come to Christ for life; yet his not coming to Christ, when revealed in the external ministry of the Gospel, as God’s way of salvation, is criminal and blameworthy; since the disability and perverseness of his will are not owing to any decree of God, but to the corruption and vitiosity of his nature through sin. And therefore, since this vitiosity of nature is blameworthy, that which follows upon it, and is the effect of it must be so too .”

Begotten of God To...?

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Scriptures speak of being "born again" of the Spirit (John 3: 3-8), or of being "begotten of God." (I John 5: 18) In this "birth" or "conception" something is begotten or produced. All recognize that "life" is the chief product. Also, that a "person" is created or brought into existence. When a person is "born of God," he becomes a child of God, a "new creature," a spiritual being. But, is "life" and "existence" the only things begotten? Or, are there other things that are "begotten" when life is begotten? What saith the scriptures?

"For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith." (I John 5: 4)

"Faith" is here identified as being that which is "begotten." Faith overcomes because it is born of God. When a person is spiritually begotten life is begotten, but so also is faith "begotten."

Some will argue that this proves that one is born again "before" faith, but this would be an error. It would be wrong because the birth experience does not comprehend merely the cause, but also the effect. If we say that one is "begotten before life" we do not mean that one can be "begotten" who does not live and exist. We cannot say that "begotten" refers to the cause separate from the effect. A person cannot be said to be born until he is actually born.

This is why I have opposed the idea of placing a strict chronology on the relationship between faith and birth. They are concurrent, or simultaneous, and so intimately connected together that one cannot experience one without the other. When a man is born again, he is born "unto" something. Effects are immediate and automatic. Those effects include life, faith, hope, knowledge, and love for God and his Son Jesus Christ.

Men are begotten to life, but there is no gap in time between being begotten and being alive. Likewise, when men are begotten to life, they are at the same time begotten to faith, and there is no gap in time between the two, for there is only one "begetting" and not two separate ones.

"Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead." (I Peter 1: 3)

Peter says men are "begotten unto a living hope," which is similar to John saying men are begotten to faith. Hope implies faith. They are joined together by an unbreakable bond.

If a person does not have Christian faith and hope, then he has not been "begotten" of God.

Hope and faith also implies knowledge and understanding, and if men are begotten to hope and faith, then they are likewise begotten to saving knowledge. Those who are begotten, in scriptures, instinctly and naturally recognize their Father in Heaven, and their Savior, the Lord Jesus Christ, for this too is a part of what it means to have Christian faith and hope begotten in a person.

"And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." (Gal. 4: 6)

The immediate result of the Spirit entering a soul, in this divine begetting, is the soul crying out, in recognition, of their Heavenly Father.

Though there is no verse that says that people are "begotten" unto "love," as it is said of faith and hope, yet the same idea is expressed in other passages that describe this multifaceted miracle of spiritual birth.

"But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law." (Gal. 5: 22, 23)

"Fruit" here is from the Greek word "karpos" and may denote, besides the fruit of trees, the fruit of one's loins, of what is begotten or produced. The context will determine the precise usage. It often signifies "that which originates or comes from something, an effect, result."

The Hardshells cite this verse and use it to uphold their view that regeneration precedes conversion, and that the former can exist without the latter. To the Hardshells, "faith" being a "fruit of the Spirit" means "faith is an after-effect of being begotten of God." Then, having proven this, they then take giant leaps in logic and argue that since fruit is what comes after the tree is first in existence, and oftentimes many years later, so also is it with one "begotten" of God. A spiritually born soul may be fruitless (without any effects of being begotten) for many years before he possesses faith, hope, love, peace, etc.

Faith, hope, love, and peace, etc., are "begotten" (produced, as immediate effects) when a person is "begotten." Thus, we have shown what we are begotten "unto." These things define the kind of "life" begotten. To affirm that any unbeliever in Jesus, that any who have not repented and converted to Christ, are "begotten of God," is a severe error, a "heresy."

Edwards on Regeneration & Conversion

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J.M. Pendleton, under the heading, "Regeneration, With Its Attendants, Repentance And Faith," cites the great Calvinist Jonathan Edwards as saying:

"If we compare one scripture with another, it will be sufficiently manifest that by regeneration, or being BEGOTTEN or BORN AGAIN, the same change in the state of the mind is signified with that which the Scripture speaks of as efffected by true REPENTANCE, and CONVERSION. I put repentance and conversion together, because the Scripture puts them together (Acts 3:19), and because they plainly signify much the same thing."

Edwards says that "regeneration" is an experience "effected by" both "repentance" and "conversion." That is a Calvinist "ordo salutis," for not all Calvinists insist that regeneration is distinct from conversion, and on the former preceding the latter.

Decisional Regeneration?

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I dislike my Calvinist brothers decrying "decisional regeneration." I think they go to extremes in opposing Arminianism. Those Calvinists who decry "decisional regeneration" are either Hyper Calvinists or are borderline Hyperists. I also dislike those Calvinists who constantly say that one must be born again, or have spiritual life, before he can believe, repent, or be converted, and ride this message like a "hobby horse."

In this posting I want to affirm that true Calvinism does not divorce conversion from regeneration, does not separate an act of the will, in choosing Christ, from the experience of salvation, but believe that in regeneration the will acts, being moved upon by the power of God and his grace. Here are scriptures that overthrow the Calvinist extremist's objections.

Scriptures that put "asking" and "believing" before regeneration (or the obtaining of spiritual life).

"He asked life of thee, and thou gavest it him, even length of days for ever and ever." (Psalm 21: 4)

"But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name." (John 20: 31)

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

Clearly asking, believing, choosing, and coming to Christ are all put before life and salvation in these verses.

"Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." (Matt. 7: 7)

Can it not be said of the wicked who refuse to believe in Christ that they were not saved because they did not ask to be saved?

"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." (John 4: 10)

Does one not receive the water of life by petition? By a choice?

"If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed." (James 1: 5, 6)

"ye have not, because ye ask not." (James 4: 2)

If one lacks salvation, is it not because he has not asked for it of the Lord? If he lacks that wisdom which is unto salvation, is it not because he did not ask and believe?

"If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?" (Luke 11: 13)

Is this not the case with all the damned? That they did not ask the Lord to give them the Holy Spirit?

"Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." (Rev. 3: 20)

Is opening the heart's door for Christ and life to enter not a result of a choice to open the heart?

"And all things, whatsoever ye shall ask in prayer, believing, ye shall receive." (Matt. 21: 22)

Can this not be said to every lost soul? If not, why not? Is life and salvation not part of the "all things"?

How can we divorce "asking" and "choosing" from what it means to "call upon" the Lord?

Decisional regeneration? Can we have regeneration apart from a decision? Apart from a change of the will?

Gill on Invitations

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Dr. John Gill wrote:

"Faith is a motion of the soul unto Christ; having looked and gazed at him with wonder and pleasure, it moves towards him; this is expressed by coming unto him; "He that cometh to me", says Christ, "shall never hunger; and he that believeth on me", which explains what is meant by coming, "shall never thirst", John 6:35 which coming to Christ is upon an invitation given, encouraging to it; not only by others, by the Spirit and the bride, who say "come", Rev. 22:17 and by the ministers of the word; "Ho, every one that thirsteth, come ye to the waters; and he that hath no money, come!" and who, through the gospel trumpet being blown with power, and the sound of it attended with efficacious grace, they that are "ready to perish" come, Isa. 55:1 27:13 but also by Christ himself, who says, "Come unto me, all ye that labour and are heavy laden, and I will give you rest!" Mt 11:28 such souls come, being influenced and powerfully wrought upon by the grace of God; "All that the Father giveth me", says Christ, "shall come to me"; efficacious grace will cause them to come, will bring them to him, through all discouragements, difficulties, and objections, and which are all removed by what follows; "and him that cometh to me I will in no wise cast out", John 6:37." (A Body of PRACTICAL Divinity, Book 1, Chapter 6 - "Of Faith in God and in Christ," section 2b2b)

One of the criticisms of the great Calvinistic Baptist theologian, Dr. John Gill, is that he was guilty of Hyper Calvinism, but this is a false charge. That some Arminians would claim such is not surprising, for they call any Calvinist, moderate or otherwise, a Hyper Calvinist. But, that any Calvinist or honest Arminian would do so, after reading Gill thoroughly, is shocking and unjustified. The major criticism and justification for calling Gill a Hyper Calvinist lies in his supposed denial of giving "invitations" or "offers" of grace and salvation to the lost and unregenerate. Now, Gill may have said some things in some places where he may have seemed to deny such offers and invitations, he certainly endorses them in the above words from his "Body of Divinity," that work which he wrote later in his life.

Online Debate on Hardshellism

Over the past couple weeks I have been blog debating with a Hardshell "apologist" by the name of Jason Brown from Oklahoma. He started his blog, called the Primitive Baptist Apologist - see here, for the sole purpose of answering my writings against Hardshellism.

You can read the unedited chapters of my book on "The Hardshell Baptist Cult" here. I have eighty six chapters written and plan to write additional chapters.

I have also written a good many articles in the Baptist Gadfly blog against Hardshellism and Hyper Calvinism. I have also recently written several articles in the new blog, "The Old Baptist," that I began with former Hardshell Kevin Fralick, here, and this is where I have been posting my rebuttals to apologist Brown's rebuttals.

I have been trying to get the Hardshells to debate since the early 90s and have had no takers. I credit Jason for being willing to do so. I don't know anything about Jason. I don't know if he is a member or elder in the "Primitive Baptist Church," or what faction he endorses. As far as I know he could be using a pseudonym or pen name. If one checks his blogger profile he will find no information about him. Perhaps he will tell us something about himself and his standing in the Hardshell church, seeing he has come forward to speak for them?

I hope all who are interested in the "Old Baptist" faith will want to read our debate postings.

Bogard, Hardeman & Hardshellism

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In the famed debate (1938) between Ben Bogard, Missionary Baptist, and N. B. Hardeman, Campbellite, on the "work of the Holy Spirit," there were exchanges concerning the pre-faith regeneration theory of the Hardshells and some other Hyper Calvinistic Baptists. The following are excerpts from the speeches of both these men, followed by my own observations.

In Hardeman's first speech in the negative, he said:

"He (Bogard) uses the word "direct" and "immediate" which mean one and the same thing. Therefore, there is no difference in the position which his proposition requires and that occupied by what he called the Hardshell Baptist theory." (Hardeman-Bogard debate, page 18)

"Baptist doctrine teaches the theory of pre-regeneration. That word means salvation without response; regeneration before all other graces; redemption without any act of obedience on the sinner's part. A sinner, therefore, is passive and inactive, and unless God, the Almighty, sends his Spirit before the sinner performs any act, even repentance and faith, nothing can be brought to bear upon his heart that will lead him to life." (pg. 19)

Observations

Was Hardeman correct? Is the "pre-regeneration" (or "pre-faith" or "pre-conversion" kind of "regeneration") theory the historic view of Particular Baptists? Does he accurately describe the "pre-faith" view of "regeneration" correctly? What about the work of regeneration being "direct" and "immediate"? What have Baptists traditionally taught?

Hardeman is correct in his description of the "pre-faith" view of "regeneration." He is also correct that this view has been taught by some Particular Baptists, historically speaking. It is true that some have used the adjectives "direct" and "immediate" to refer to the work of regeneration, but who, unlike the Hardshells, believe it is also at the same time, indirect and mediate, as did Dr. Bogard. The pre-faith view of regeneration is not the traditional or common view among Baptists.

Hardeman does acknowledge that the "pre-regeneration theory" is the same as the "Hardshell Baptist theory."

Hardeman also said:

"I have here a number of statements--first from the Philadelphia Confession of Faith; second, from the New Hampshire Confession; and, third, from the late Dr. Graves. We may also call attention to the teaching of Dr. J. P. Boyce whose book is the text in Louisville Seminary, a Baptist school. This will present the Baptist doctrine from representative Baptists, and I take it that their teaching will not be questioned by Dr. Bogard. I quote Philadelphia Confession, chapter 10, section 2. "This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, nor from any power or agency in the creature, being wholly passive therein, being dead in sins and trespasses until being quickened and renewed by the Holy Spirit: he is therefore enabled to answer this call and to embrace the grace offered and conveyed in it, and that by no less power than which raised Christ from the dead." The New Hampshire Confession is quoted in Bogard's Waybook and in Pendleton's Church Manual and declares that "regeneration comes first and that such shows itself in the holy fruits of repentance and faith."

Observations

Concerning J. M. Pendleton, here is what he wrote elswhere:

"This change is, in theological writings, usually called Regeneration, and it is inseparable from "repentance toward God and faith toward our Lord Jesus Christ." Acts 20:21. For this reason the heading of this chapter has been selected, and I purposely present in closest connection Regeneration, Repentance, and Faith. Nor is it my intention to dwell on what has been termed "the order of time." Indeed, if the view of Calvin and Jonathan Edwards is correct, regeneration and repentance are in substance the same so that the question as to order of time is ruled out." ("Regeneration, With Its Attendants, Repentance And Faith")

And again, he said:

"But if we turn to Galatians 3:26, "For ye are all the children of God by faith in Christ Jesus," the obvious view is that we become God's children by faith, or, in other words, that faith is instrumental in effecting regeneration."

See this previous posting of mine about Pendleton on this issue. These citations show that Pendleton did not believe that faith and regeneration could be separated and so "order of time" was inconsequential. Yet, he did acknowledge that there are scriptures that do put faith before life.

What about the two confessions cited? Do they teach what he says? No, they do not. The confession declared that one is not effectually called till he embraces by faith the gospel message. Coming to life includes coming to faith. Also, Hardeman uses the word "therefore" instead of "whereby," which the confession used.

Hardeman, after quoting the above from Pendleton, quotes the following, supposedly from Pendleton's "Church Manual." Yet, in the debate, Hardeman gave no page number or section for the supposed citation.

"Regeneration always comes first. It may exist without faith and repentance, but these cannot exist without first regeneration. There is not only antecedence, but in some cases an appreciable interval."

Now, I have looked for this citation in Pendleton's "Church Manuel" and have not found it. Yet, I do find that J. P. Boyce did say that. Yet, Hardeman, in some respects, is citing Boyce out of context. In the same section, Boyce said:

"From the Scriptural teaching we see that the whole work of Regeneration and Conversion is included under the one term regeneration."

I have plans to review Boyce in the future, so this observation is all for now.

Hardeman continued, saying:

"Dr. J. R. Graves endorses the same idea and enlarges upon it in "Seven Dispensations," p. 131."

I have looked at page 131 and Graves does imply that the work of preparing the soil, is a "quickening" of the soil that prepares it to receive the word. Yet, on the next page, Graves wrote:

"The quickening, life-giving act of the Spirit is direct and immediate, but exercised only upon those who have heard the Gospel preached, or heard and believed its truths."

Hardeman continued:

J. H. Grime says, "This is grand old Baptist doctrine which has come to us through the ages, and is held by the great Baptist brotherhood of today."

Now I should like to ask: If a man who has been born again--there yet being an interval of time before repentance and faith--should die and that before the interval elapses, what will be the result? There will be either a regenerated soul in hell, or a soul in heaven who has not yet exercised himself to repent and believe the gospel. (p. 19, 20)

Bogard responded with these comments:

"He (Hardeman) says Baptist doctrine requires the idea of a pre-regeneration; regenerated before you repent and believe, before you do anything. That is Hardshell Baptist doctrine. I certainly do think my friend ought to know the difference between the Hardshell doctrine and that of the Missionary Baptists, who do not teach anything of that sort. If he could get me to take the position of the Hardshell, the pre-regeneration idea, he would have no trouble in the world in defeating me in this debate. I will take the scriptural position, not the Hardshell position. (notice how Bogard associates the pre-faith view of regeneration with Hardshellism - SG)

Then he quoted from the Philadelphia Confession of Faith. Also from J. R. Graves, where Graves says that the evidence of the salvation is the holy fruit of repentance and faith. I believe with all my soul in the fruit produced by repentance and faith, the holy fruit of (produced by) repentance and faith." (p. 28)

"I am glad my friend calls attention that the Hardshells say, "Let God do it all." Professor Hardeman says, "Do it all by the preaching." Missionary Baptists do all we can and leave the results with God, asking God's blessings to rest upon it." (p. 29)

"The Hardshell would say that since the bones are dead it would be senseless and useless to preach to dry bones, hence the Hardshell refuses to preach to sinners. He would leave the whole thing to the Spirit. My friend, Professor Hardeman, would take it out in talking, thinking all the power is in the word. But both are wrong. Our Hardshell friends think the Spirit does it all and my opponent and his people think the entire power is in the preaching, and the Holy Spirit has nothing to do with it except as he may influence the sinner by the words. But Missionary Baptists step right in between these two extremes and preach the word of God as the Bible commands, and then we trust in the "breath of God' to come and the work is done." (p. 35, 36)

Hardeman then says, in his next speech:

"The point I made regarding pre-regeneration was that, if this Baptist doctrine truly represents him, then he would have the sinner born again, and that before repentance and faith, for these are fruits of the new birth. If repentance and faith result in the new birth, then it necessarily follows that by those acts the new birth is brought about. Which will he take? If he stays with representative Baptist and with his own past writings and statements, he will cling to the idea of pre-regeneration--that you must be born again before repentance and faith. And if that is true, we just wonder: Should that man die following his regeneration but before his repentance and faith, what would be the result? You would either have a regenerated soul in hell or an unbeliever in heaven. Now which?" (p. 37, 38)

Bogard then responds.

"My friend quoted from my good friend and brother, that great man of Lebannon, Tennessee, J. H. Grime, a statement on pre-regeneration, stating that Baptists believe in pre-regeneration. Brother Grime, while a great and good man, and personal friend of mine, is not a representative Baptist, and not so taken and accepted among his fellow Baptists. A good man he is, but you can find a great many individuals like him who will express doctrines contrary to the general body of faith held by their brethren. Brother Grime, with the best intention, misrepresented Baptists when he said what he did. Baptists do not believe in pre-regeneration, and I wish to drop this thought to Professor Hardeman. Would it not really be better to debate with Ben M. Bogard rather than bring up J. R. Graves and J. H. Grime and others?" (p. 48)

Hardeman then responds.

"When I call attention to the Baptist Waybook, which states precisely what Mr. Grime says, what the confessions of faith teach, and what all accepted Baptist authorities contend, Elder Bogard changes it and says, "Hardeman, they are all wrong. I don't teach that!" The books by representative Baptists teach pre-regeneration--that the birth by the Spirit produces the fruits of repentance and faith. But Dr. Bogard says, "Hardeman, it is the repentance and faith that produces the fruit." May I truly say that is not what is written in your books. "I have always taught that in order for a sinner to be saved he must be born again." And again he misses the point. Baptist doctrine is that one must be born again before repentance and faith. Now here is a fellow that has been born again, in that sense, but has not repented or believed. Is that man saved or lost?" (p. 77)

"I repeat: There are only two sensible positions on the matter of the operation of the Holy Spirit. The first one is taken by the Hardshell Baptists. They come out and say there is no word in it at all--the Holy Spirit operates wholly apart, separate and distinct from, and without the aid of the word. The second is that the truth of God is the means of salvation and the Holy Spirit uses that means in the conviction and conversion of sinners. There is no middle ground--you must accept one or the other. The Spirit either operates with or without the word. And it cannot do both." (p. 79)

Final Observations

Bogard, no doubt, felt the burden of trying to defend his Baptist forefathers who were Hyperistic in their understanding of the "ordo salutis" and of the relationship of faith to regeneration. I too have felt this burden. I too, also, agree with Bogard that this view is properly "Hardshell" and "Hyperism," and is not the traditional, common, or historic orthodox view of Particular Baptists.

Responding to Mark Green

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Mark Green has left a few comments in my last posting. I have responded to his comments in the comment section. But, his last comment deserves a reply via an editorial posting.

Mark said:

"First of all, I never said I was an Old Baptist. I may have grown up in the Church, but I never joined."

One wonders why Mark never obeyed the Lord in being baptized and becoming a member of a local church? I suspect that his Hardshell ideas are the cause.

Mark said;

"I supposed I took what I was brought up with too literally. You shouldn't join a church to reform it."

I guess he was not brought up to take baptism and church membership seriously either. I grant that joining the church should not be for the purpose of reforming it, but once in a church, and discovering errors in it, should he not work towards repentance and reformation? Does he not know that the first Hardshells considered themselves "reformers" and even adopted, for a short time, the name of "Reform Baptists"? Alexander Campbell also considered himself a "reformer." But, even though Mark doesn't feel like he should join the Hardshell church with the intent of reforming it, he nevertheless believes the Hardshell church needs to be reformed! He believes, however, that he should seek its reformation as a non-member. Here is what he said next:

"Too many things of the world have found their way amongst the Old Baptist. Divorced women are now allowed to remarry. Women speak during conferences. It amazes me the things that I have seen change in my short lifetime. I never thought I would see a Primitive Baptist church yard sale or even a cookbook. They even have baptismal pools. Gone are the days, in some Old Baptist churches, when a preacher like Elder Mills would break the ice on a pond to baptize a new member in living water. There are even churches who use individual communion cups because they are afraid of catching something from their brethren."

This is interesting testimony about the Hardshell church by one who was reared up in it. He says that the Hardshells have changed in many things. But, the Hardshells claim that they have remained changeless over the past 180 years! I will not address the particular issues Mark addressed. What I will say, however, is that he seems to "strain at a gnat" while "swallowing" the proverbial "camel." He ought to see how the Hardshells need to reform in more serious errors, like the no means view of regeneration and of the view that says unbelievers will be saved.

Mark said:

"Anyway, on to your points. Why are you worried about the eternal salvation of other people? If Jesus needed man's help to save his people, he would have let Peter go with him and be nailed to the cross."

"Worried" is probably not the correct word. We out to "be anxious (worried) about nothing." (Phil. 4: 6) Concerned for the salvation of others? Yes. Desirous of the salvation of others? Yes. Why is he not? Has he not read all the verses in scripture where the men of God showed a deep concern for the salvation of others? Did not Paul say - "my heart's desire and prayer to God for Israel is that they might be saved"? (Rom. 10: 1) Paul said that Christians ought to imitate him. So, why does Mark and the Hardshells not imitate him in this? Further, did Paul not say that he "could wish myself accursed from Christ for my brethren" if it could save them? That he was "in great heaviness" and in "continual sorrow" about their salvation? (Rom. 9: 3, 4) Sounds like he was deeply concerned for the salvation of his unbelieving Jewish brethren. Did not Paul say to the Galatians that he "travailed (was in pain) in birth until Christ be formed in them"? (Gal. 4: 19) Did he not say, regarding their salvation, that he was "afraid" for them? (Gal. 4: 11)

Mark wrote:

"When Jesus said the work is finished, I believe he meant what he said. He saved his people, and all of them will live in heaven and immortal glory with him."

Salvation is not only in the past. Salvation is a continuous work, not in every respect a completed action. God is still saving people and so that work is not yet finished. Yes, he finished one aspect of it, but not the totality of it. Further, what does "saving" his people mean? Does it include saving them from idolatry and from unbelief and impenitence? Does this "saving" not include their conversion?

Mark wrote:

"You say I use human reasoning, and that may be true, but I am human after all."

Yes, of course, you are human, but we are told to "lean not on your own understanding." (Prov. 3: 5) What does that mean? Paul said that "the world through its wisdom knew not God." (I Cor. 1: 21) When Paul spoke of "casting down reasonings (imaginations)" (II Cor. 10: 5), what was he condemning but human reasoning as pertaining to finding out the truth of God?

Mark wrote:

"I'm glad I don't have to depend on me, you, or some other human being for my salvation."

Why are you glad? Because it gives you an excuse to bury your talent? An excuse not to witness to your neighbors? Did the salvation of God's people "depend" upon the death of Christ? And, did the death of Christ not depend upon "humans" putting him to death? But, I thought you said that salvation doesn't depend upon humans? Did Christ have to be born for us to be saved? Did his birth depend upon Mary the human? God depends upon us, not because he needs us, but because he has ordained it this way. I heard Sonny Pyles say one time that "sheep make sheep." Do you disagree with him? In Acts 26: 18 the Lord made the salvation of the Gentiles to depend upon Paul's missionary labors. God would use him to open the eyes of the lost, to turn sinners from the power of Satan unto God, to be the means of them receiving inheritance among the sanctified.

Mark wrote:

"Why do you continue to quote the flawed works of men? I don't remember reading the London Confession in the Bible."

I cite these old works to prove that the "Primitive Baptist" are not really "primitive" at all. Surely you know this. I do believe the scriptures should settle our controversies and my writings against Hardshellism are filled with arguments and proofs from scripture. But, when I am addressing their claim to being "original" I will cite the ancient records. Did not the PBs profess allegiance to the London Confession throughout the 19th century? Why do they not now generally do so? Of course confessions are not in the bible, but if they are right they will be based upon the bible. The old London confession gives the scriptures that uphold their views on each particular article.

Mark wrote:

"Men have a tendency to stray from the truth."

Is that not true with the "Primitive Baptist" denomination? Is it not true of you? Is it not a reason why you ought to be in a local church where elders and members can watch over you for your good?

Mark wrote:

"It's fine to read the works of Old Baptist writers about the Bible and Bible truths, but I believe you should always be judging what they say against what the Bible has to say about the matter."

You think I disagree with that? But, you here say it is okay to read the Old Baptist writers but earlier you chastised me for citing them. Is that not contradictory? Also, did Paul not cite authors from outside of the bible?

Mark wrote:

"You know, when my dad was told his cancer was terminal, he didn't shed a tear, he didn't worry about himself and what he was facing. His worry was for my mother and the Church."

You chastised me for "worrying" about the salvation of others, but it is okay for your dad to "worry" about the Church? Was his worrying only in regard to their temporal condition?

Mark wrote:

"He lay on his death bed worrying about how the Church was not standing for what it had stood for down through the ages. The Bible says there will be a remnant standing for the truth when Jesus returns, and that remnant is getting smaller all the time."

Who do you think this "remnant" is? The "Primitive Baptist" church? If so, then you are at least a Hardshell in sentiment. Do you not think that God will use the means of grace to insure that this "remnant" remain faithful to the Lord? Is this "remnant" not the elect? Why is this remnant "getting smaller all the time"? Could it be due to thinking it is the Lord's work and not in any way your work too? Are you "worried" about it getting smaller?

Mark wrote:

"I'm not a Bible scholar, and I haven't read as many old books as you have. I just try to make it through life hoping and praying that I am one of the elect."

Hoping that you are one of the elect? Do you not know?