The Divine Library (3)

In "God's Library" Dr. Henry H. Morris wrote (See here; emphasis mine):

"But we need to realize that God must also have a library—or at least some system that serves the purpose of a library. There are many, many books there, and the number is constantly increasing. Christ Himself is called "the Word," with the specific purpose of "declaring" God's nature and purpose to man (John 1:1,18,25)...But then there are other books there, too—possibly a book recording the details of the life of each individual who has ever lived."

I agree and I have thought much about the books in God's library. Hence, this is why I have begun this series. In the previous two chapters we have focused on how there is a book that records everything about a person, all his thoughts, actions, features, characteristics, experiences, etc. In this chapter we will look at what may be called "the book of God's decrees." You will hear theologians speak of this book.

The Book of Divine Decrees

“For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.” (Jude 1: 4 kjv)

The words "before ordained" are probably not the best words to convey the depth of meaning from the original Greek word from which the English words are given as a translation. In "An Exposition, With Notes, Upon The Epistle of Jude" by Thomas Manton, an excellent book which I have in my own library (You can read here), he writes the following on this text (emphasis mine):

"Secondly, These seducers are described by their condition before God, who were before of old ordained to this condemnation, πάλαι, of old, that is, from all eternity, for so the matter here spoken of imports; προγεγραμμένοι, we translate it before ordained, but the word signifieth written as in a book; it is usual in scripture to compare God’s decrees to a book; as Christ, alleging God’s decree for his mission into the world, saith, Ps. xl. 8, ‘In the volume of thy book it is written of me.’ The meaning of the metaphor is to show that these decrees are as certain and determinate as if he had a book wherein to write them. Now, these are said to be ‘written before of old,’ to show, that though they crept in unawares as to the church, yet not as to God; they fell under the notice of his decrees before ever they acted in this evil way. It is further added, that they were ordained or written down in God’s book, εἰς κρῖμα, ‘for judgment’ or ‘condemnation;’ the word is indifferent to either sense, for κρῖμα is often put for κατακρῖμα; thus it is to be taken here for condemnation, appeareth by that place of Peter, αἱρέσεις τῆς ἀπωλείας, ‘damnable heresies,’ 2 Peter ii. 1, and ver. 3, ‘Whose damnation of a long time slumbereth not;’ as he saith here, ‘of old ordained to this judgment.’ The meaning of the whole is, that they were such as were left to themselves, to bring upon themselves by their own sins and errors a just condemnation."

What God has purposed to come to pass he has written out in advance, and many of such things have been revealed even now through his written word. But, there are myriads of things in his book of decrees that are private to him. "Secret things belong unto the LORD our God, but those things which are revealed belong unto us and unto our children forever." (Deut. 29: 29) All the numerous prophecies contained in the scriptures were written down and became a scroll (or book). We might say that they were written in God's book of decrees from eternity before some of them were revealed to prophets and written down as a copy for us. Nothing comes to pass without God willing it, either permissively, or by his own intended working. Nothing occurs without God permitting it to occur. Very few Bible believers will deny this truth.

We are asked this penetrating theological question by God via Jeremiah the prophet: "Who is he that saith, and it cometh to pass, when the Lord commandeth it not?" (Lam. 3: 37) The implied answer is: "there is no one who decrees something to come to pass, and it does in fact come to pass, when the Lord did not command it." Nearly all the translations use the word "command, ordained, decreed, order," command being the most frequent. Nothing comes to pass if God does not allow it to come to pass, therefore all things come to pass because he willed it, commanded it, ordained it, decreed it, etc. On this text John Calvin, in his famous commentary, wrote:

"Let us now see how God commands what is wrongly and foolishly done by men. Surely he does not command the ungodly to do what is wicked, for he would thus render them excusable; for where God’s authority interposes, there no blame can be. But God is said to command whatever he has decreed, according to his hidden counsel...Let us, then, learn to be attentive to the commands of doctrine, by which we ought to regulate our life, for they make up the only true rule, from which it is not right to depart.

But God is said to command according to his secret decrees what he does not approve, as far as men are concerned...Then this distinction ought to be understood, that some things are commanded by God, not that men may have it as a rule of action, but when God executes his secret judgments by ways unknown to us. Thus, then, ought this passage to be understood, even that nothing is carried on without God’s command, that is, without his decree, and, as they say, without his ordination."

Many other biblical texts teach this also. So the Lord said: "I make known the end from the beginning, from ancient times, what is still to come. I say, ‘My purpose will stand, and I will do all that I please.’" (Isa. 46: 10 niv) History is all written in advance in God's decrees, by his "determinate counsel and foreknowledge." So the apostles taught, saying: “Known to God from eternity are all His works." (Acts 15: 18 nkjv) "History" is truly "his" (God, Christ) "story." 

Manton says further:

"Again, from that ordained, or forewritten, observe, God hath his books and registers, wherein the persons, behaviours, and eternal estates of all men are recorded. At the day of judgment these books shall be opened, Rev. xx. 12. Therefore it should be our care to be able to read that our names are written in ‘the book of life,’ than which there cannot be a greater privilege, Luke x. 20. And it presseth caution; all that we do standeth upon record: our speeches, Mal. iii. 16, 17; our thoughts, 1 Cor. iv. 5; our actions, Jer. xvii. 1."

The KJV translators obviously believed that what God had "forewritten" was equated with what God had foreordained or predestined. Here are some other translations for πάλαι προγεγραμμένοι:

"whose condemnation was written about long ago" (niv)

"who long ago were marked out for this condemnation" (nkjv)

"of old written of beforehand unto this condemnation" (asv)

The word prographō, a simplified transliteration of the longer word, basically means "to write before" says W.E. Vine. We see this same word used in these sentences:

"For whatsoever things were written aforetime were written for our learning" (Rom. 15: 4 kjv),

"as I wrote afore in few words" (Eph. 3: 3 kjv).

We may also call the book of God's decrees the book of his foreknowledge, which would, of course, include everything. Further, God's predestination and foreknowledge are often linked together as if they were one. Notice these texts:

"Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death." (Acts 2: 23 nkjv)

“For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together to do whatever Your hand and Your purpose determined before to be done." (Acts 4: 27-28 nkjv)

Book of David by LORD God

One of the texts that imply God's decrees, is the following:

"1 O Lord, You have searched me and known me. 2 You know my sitting down and my rising up; You understand my thought afar off. 3 You comprehend my path and my lying down, And are acquainted with all my ways. 4 For there is not a word on my tongue, But behold, O Lord, You know it altogether. 5 You have hedged me behind and before, And laid Your hand upon me. 6 Such knowledge is too wonderful for me; It is high, I cannot attain it." (Psa. 139: 1-6 nkjv)

"13 For You formed my inward parts; You covered me in my mother's womb. 14 I will praise You, for I am fearfully and wonderfully made; Marvelous are Your works, And that my soul knows very well. 15 My frame was not hidden from You, When I was made in secret, And skillfully wrought in the lowest parts of the earth. 16 Your eyes saw my substance, being yet unformed. And in Your book they all were written, The days fashioned for me, When as yet there were none of them. 17 How precious also are Your thoughts to me, O God! How great is the sum of them! 18 If I should count them, they would be more in number than the sand; When I awake, I am still with You." (vs. 13-18)

Before offering observations on these words, let me cite what some leading commentaries have said about the above texts. (emphasis mine)

"Each day of his life with all its history was pre-determined by the Creator and recorded in His book, before one of them actually was in existence:—a clear expression of the truth that there is an ideal plan of life providentially marked out for every individual." (Cambridge Bible for Schools and Colleges)

"And in thy book - Where thou recordest all things. Perhaps the allusion here would be to the book of an architect or draftsman, who, before his work is begun, draws his plan, or sketches it for the direction of the workmen." (Barnes commentary)

"...in the book of God's eternal mind, and designs, the plan of the human body was drawn, all the parts of it described, and their form, places, and uses fixed, even when as yet not one of them was in actual being; but in due time they are all exactly formed and fashioned according to the model of them in the mind of God; who has as perfect knowledge of them beforehand as if they were written down in a book before him..." (Gill's commentary)

David was God's creation. What he was, what he became, was owing to God's preordained plan for him. God foreordained whether he would be male or female, what his physical body would be in appearance, stature, etc., and what his destiny would be. All this was afore written in God's book of decrees. Jesus said to his disciples that "even the hairs of your head are all numbered" (Luke 12: 7), being predetermined by him. It is written of Jesus: "And truly the Son of Man goes as it has been determined" (Luke 22: 22). That is true of everyone. So wrote Solomon: "Man's goings are of the LORD; how can a man then understand his own way?" (Prov. 20: 24 kjv) He said also: "A man’s heart plans his way, But the Lord directs his steps." (Prov. 16: 9 nkjv)

God has told us in his word that he has decreed that all who put their trust in him, and in his Son Jesus Christ, and receive the good news of his redemption, will be saved and those who do not will be eternally punished. We who have believed in Christ can credit God the Holy Spirit for it, and likewise credit him for predetermining to make us believers, even before the world was made. God has no accidental children, all his children being purposed, an example of family planning indeed!

God Comforts Believers (11)

"Therefore comfort each other and edify one another" 

(I Thess. 5: 11 nkjv)

The first nine chapters of this series focused on nine ways wherein God comforts his people. We began with this text from the apostle Paul:

"Who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God." (II Cor. 1: 4 nkjv)

In the tenth chapter we focused on those people who refuse to be comforted, and how we should deal with them. In this concluding chapter we will focus on how Christians are to comfort each other. Even in our opening text in chapter one, cited above, this aspect of our subject was stated. God comforts his people in all their trials in order that they "may be able to comfort those who are in any trouble" and by "the comfort which we ourselves are comforted by God." 

If this series has helped you to discern the various ways in which God comforts his people, then you ought to be now able to be a good comforter to others. We, after all, do not want to be "miserable comforters" as were Job's friends. The ability to comfort is both a gift or art, and also a science (something learned). Recall the verse I cited in this series where Isaiah the prophet says that God had given him "the tongue of the learned" all for the purpose that he might "know how to speak a word in season to one who is weary" or needs comfort and encouragement. (Isa. 50: 4) But, we have also seen how being a good comforter, encourager, supported, helper, etc., is something we can learn to do better and better. 

The above picture shows Aaron and Hur upholding the arms of Moses as he held up his staff over the battlefield wherein the Israelites battled their ungodly enemies. When the arms of Moses began to lower after a prolonged period of time, the Israelites began to lose the fight. So, the story goes:

"And so it was, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed. But Moses’ hands became heavy; so they took a stone and put it under him, and he sat on it. And Aaron and Hur supported his hands, one on one side, and the other on the other side; and his hands were steady until the going down of the sun. So Joshua defeated Amalek and his people with the edge of the sword." (Exo. 17: 11-13 nkjv)

Some might wonder what this story has to do with knowing how to comfort fellow believers or even our fellow men. The answer is simple: it is by praying for others that we comfort and hold them up. We also do this by giving good words and right counsel. I think we have an allusion to the above story in this admonition of the apostle Paul: "I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting." (I Tim. 2: 8 nkjv) Of course, it also shows that it was a common practice in Paul's day for believers to lift their hands while praying, just as it is in our day not only in praying but in praise and worship during singing. In lifting our arms and hands in prayer and intercession for others we are actually also lifting up the arms and hearts of those for whom we pray. It is a way we give "support." It is a way we lift them up and help them bear their burdens. Notice these words of Paul:

"Therefore strengthen the hands which hang down, and the feeble knees, and make straight paths for your feet, so that what is lame may not be dislocated, but rather be healed." (Heb. 12:12-13 nkjv)

These words also remind us of the holding up of the hands and arms of Moses. When believers support their brethren by prayer and giving help and wise counsel they are giving strength to stand to those who are bent over by their heavy loads of care, whose knees are weakened by stress. This is a fascinating metaphor. In acting like Aaron and Hur we help our fellow believers to endure, to keep their hands uplifted and their legs and knees strong, figuratively speaking.

We are also called to help the poor of the Lord's people by giving of our means to them. Yes, we are to "comfort one another with these words." (I Thess. 4: 18 kjv), that is, with the words of the Lord, but that is often not enough. So taught the apostles, saying:

"If a brother or sister is naked and destitute of daily food, and one of you says to them, “Depart in peace, be warmed and filled,” but you do not give them the things which are needed for the body, what does it profit?" (James 2: 15-16 nkjv)

"By this we know love, because He laid down His life for us. And we also ought to lay down our lives for the brethren. But whoever has this world’s goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him? My little children, let us not love in word or in tongue, but in deed and in truth." (I John 3: 16-18 nkjv)

Likewise, we see where John the Baptist emphasized the same truth when "the people asked him, saying, “What shall we do then?” He answered and said to them, “He who has two tunics, let him give to him who has none; and he who has food, let him do likewise.” (Luke 3: 10-11 nkjv)

So too taught the Lord Jesus when he said:

"Give, and it will be given to you: good measure, pressed down, shaken together, and running over will be put into your bosom. For with the same measure that you use, it will be measured back to you.” (Luke 6: 38 nkjv)

Paul says that believers should regularly be comforting or "encouraging one another" (Heb. 10: 25 niv): And "Therefore encourage one another and build each other up." (I Thess. 5: 11 niv)

The Divine Library (2)

"Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name." (Mal. 3: 16 kjv)

This "book of remembrance" was not written in order to help God remember, for he never forgets, being omniscient. Rather, it was for the benefit of those in his court or house. It was a memorial, like what we read about in these words:

"And Joshua discomfited Amalek and his people with the edge of the sword. And the LORD said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua..." (Exodus 17: 13-14 kjv)

Even God's name of Yahweh, or tetragrammaton, the four letters making up the name of God, is a "memorial." (Exo. 3: 15; Psa. 135: 13; Hosea 12: 5; etc.) Likewise the story of the woman who anointed the feet of Christ with precious ointment has been made an everlasting memorial by Jesus, so the record says:

“Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her.” (Matt. 26: 13; Mark 14: 9)

The angel who was sent to Cornelius the Roman centurion told him “Your prayers and your alms have come up for a memorial before God." (Acts 10: 4)

Based upon these texts we see that all our conversations about God and the things of God with others, and all our prayers and alms and good works done in faith to the glory of God, are written in his book of remembrance and our tears are in his bottle, meaning they are preserved and remembered and memorialized forever. 

This book of remembrance is a registry containing the names of those who thought upon the name of the LORD and a record of their discourses with others about the Lord and his word. The allusion is to kings who keep registers, records, annals, and chronicles, as memorials of matters of moment and importance. This shows that LORD God highly esteems those discourses and conversations. It tells us that God listens in to them. I recall telling my older brother Eddie before he died that God was listening in to our conversations about his word and delighted in them and memorialized them.

The Psalmist alluded to this book of remembrance also when he wrote:

"You number my wanderings; Put my tears into Your bottle; Are they not in Your book?" (Psa. 56: 8 nkjv)

We will have an eternity to read these books and so learn more about our brethren and sisters. For I do not think that upon entering heaven we will have imparted to us knowledge of the life and biographies of every redeemed sinner, but will learn about them and their previous lives as we meet them and get to know them. I can imagine meeting a saint who lived in the time before the flood and telling me all about how life was then. I can imagine meeting saints who lived in Palestine in the time of Christ and hearing them tell about life at that time. I can imagine meeting saints who lived in the dark ages, etc. It will be a joy and delight to know these things about the saints.

Brethren, how often do you converse with others about God and the things of God? Do you not know that the Lord listens in on these holy conversations? Just as God "dwells in the praises of his people" (Psa. 22: 3) and dwells in "the thoughts" of his people when they think upon him and his word (Psa. 10: 4), so he is present when two or three are gathered together to converse on the things of God. So Jesus said: "where two or three are gathered together in My name, I am there in the midst of them." (Matt. 18: 20 nkjv)

Wrote the writer of Hebrews:

"And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching." (Heb. 10: 24-25 nkjv)

Though this verse is often used to encourage church attendance, it ought not to be limited to that. It is as much or more applicable to those small groups of two, three, or more who meet together to converse about the things of the Lord. It alludes to the same thing as in the Malachi passage which alluded to those who feared the Lord speaking often to one another. Oftentimes these conversations and times of fellowship can be far more delightful, to God and to those conversing, than larger gatherings of congregations. In fact, many formal church worship services give little opportunity for saints to converse together, for the only one doing the talking is the preacher or the one leading in prayer. I have often favored assemblies where members had the opportunity to speak, exhort, and share their testimonies, and even to discuss the word of God. The Lord places a high value on these times of conversing and has them memorialized in his book of remembrance.

The Divine Library (1)

“Search from the book of the LORD, and read" 

(Isa. 34: 16 nkjv)

Many people are famous in part for having immense libraries. Thomas Jefferson was such. He donated his library to Congress which became "the library of Congress," the largest library in the world. Many great preachers have had large libraries. Of course, in this day and time we have electronic books, which means we all have a large library at our fingertips. The great library of ancient Alexandria in Egypt was also a famous library, and it is a shame that it was destroyed by fire. So many ancient scrolls and documents were lost in that fire that would have been of great benefit to succeeding generations. 

In this treatise we will speak of God's library and how it far exceeds in quality and quantity all other libraries combined. Solomon said "of the making of many books there is no end" (Eccl. 12: 12). This may also be true of the divine library. The apostle John also wrote:

"And there are also many other things that Jesus did, which if they were written one by one, I suppose that even the world itself could not contain the books that would be written. Amen." (John 21: 25 nkjv)

Of course, what John means is that all that Jesus did and said is not written in books for men to read now. However, that does not mean that all that Jesus said and did is not written in the books of heaven in the library of God. John also wrote:

"And truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name." (John 20: 30-31 nkjv)

What we have in book form of what Jesus said and did is sufficient for us now and for salvation. But, that does not exclude the idea that all that Christ did and said are not recorded in heaven's books. I hope when I get to heaven that I can read all about the life of Christ, about what he taught and did while on earth during his incarnation and which have not been written in any books we have now on earth. Think about that for a few minutes. We know very little about the life of Jesus, especially from the time when he was taken to the Temple to be circumcised at eight days old until the time when he began to preach at about age thirty. We have one instance when he was about twelve years old where he journeyed to Jerusalem with his mother and father and spent time discussing scripture with the older Rabbis. 

In this short series we will see that God has more books in his library than even the library of Congress by a large amount, because, as we will see, each person he has created has a book that records all there is to know about him or her, that is, each person's whole life is a book written. When I get to heaven I will be glad to meet and get to know the myriads of redeemed men and women and the myriads of angels. Each of them has a story, a biography. Further, a person is the totality of his life's experiences. 

I think of the many questions that I might want to ask the great men and women of God mentioned in the scriptures. The same is true with many who are well known in the history of the church. Reading their biographies as part of getting to know them would be a delight, especially since I expect to be able to speed read, and to retain in memory all that I read. Of course, there may be things that we would rather that no one knew of our past life on earth, of the horrible things we did, of our past sins. I don't know how all that will work out. I do not believe however that all our former lives will be forgotten. So, if every redeemed man and every angel has a book that records everything about him, that alone represents a huge library; And, of course, we cannot exclude lost souls, fallen men and angels.

God is the greatest author, no other author is comparable to him. The Bible mentions several books that God has in his library. It is these that we want to mention and make some comments about. But, let me first mention the fact that God's library has sections, just as our modern libraries. I think of the many law libraries I have seen when doing business with many attorneys through the years in the real estate business. Each office has shelves galore of legal books, books which give the statutes and laws of state, local, and federal governments, books on legal and criminal procedure, etc. Lord God has a large section of his library that contains his legal books, his statutes, judgments, laws, commandments, decrees, etc.

There are other books in God's library that are unique to him, and books that he has authored and shared with his creatures. Just as life has been compared to a play with acts, life being a stage as Shakespeare said, so too is life like a book with chapters.

The Story of Our Lives

"Oh that my words were now written! oh that they were printed in a book! That they were graven with an iron pen and lead in the rock for ever!" (Job 19: 23-24 kjv)

Job got what he requested for we have the inspired Book of Job. But, God also has recorded every other thing in the life of Job. Job's life is a single book in God's library, just as every other man's life. Every thought, action, emotion, event, etc., is in a book. Every man's life is a book, with chapters and divisions, and is a story. I am in the closing chapter of my life on earth as an old man. So Moses wrote in his only Psalm, saying:

"For all our days are passed away in thy wrath: We spend our years as a tale that is told." (Psa. 90: 9 kjv)

The main idea of this verse is to say that our lives are soon lived and are fleeting, as James said "what is your life?" He said "it is a vapor or mist that appears for a little while and then vanishes away." (James 4: 14) Still, our lives are like a story or tale that is told. Job said: "Also now, behold, my witness is in heaven, and my record is on high." (Job 16: 19 nkjv) The Psalmist also said to Lord God: "You number my wanderings; Put my tears into Your bottle; Are they not in Your book?" (Psa. 56: 8 nkjv) He also wrote:

"My frame was not hidden from You, When I was made in secret, And skillfully wrought in the lowest parts of the earth. Your eyes saw my substance, being yet unformed. And in Your book they all were written, The days fashioned for me, When as yet there were none of them. How precious also are Your thoughts to me, O God! How great is the sum of them!" (Psa. 139: 15 -17 nkjv)

It is a question as to what portions of the book of our lives were written before we were born and which portions are continuously being written. Predestinarians would have no problem believing that all the chapters of our biographies were written in eternity, before we were ever born. Others would resist believing such, thinking that it leaves no room for people being the authors of their own storied lives. Perhaps it is a case where both views mesh, some things in our lives being written in advance and other things being written as they occur in our lives. One thing for sure is that these books of our lives will be opened in the day of judgment and used to either condemn or justify us. So wrote the apostle John:

"Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them. And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books." (Rev. 20: 11-12 nkjv)

It has been said by some "my life is an open book." By this they mean that they have nothing to hide, having no skeletons in the proverbial closet. Well, that certainly will be true when all stand before the great white throne. Every man's life will be an open book for all to read and what is recorded therein will be used to prove the guilt of those judged.

The books of the law of God also will be opened, showing the statutes that were disobeyed and of the punishment that each violation is to receive. 

In the next chapters we will look at other books that God has in his immense library.

Two Seed Baptist Ideology (XLVII)

Since we have been looking at what Elder Potter said about many Two Seeders denying a physical resurrection of the body, we will return to look at what Elder John M. Watson in "The Old Baptist Test" wrote on that point. Following that we will have a couple chapters where we give some more citations from Potter on certain Two Seed tenets.

Watson, in Section VI of his book "The Old Baptist Test" titled "The Resurrection" wrote:

"There has been much figurative language used with respect to the resurrection, which some have seized upon and tried thereby to reduce the whole to a figure, but instead of the truth of a real resurrection..." (pg. 228)

It is a funny thing that Two Seeders were too literal in Bible interpretation in some ways and yet too non-literal (or figurative) in other ways. They interpreted texts that speak of people being the children of the Devil in a most literal manner but scriptures dealing with a physical resurrection in a most figurative way, thereby denying a literal bodily resurrection. The only way to deny the resurrection of the bodies of the just and unjust is to deny that the texts that speak of it are literal. We have already seen in the preceding chapters where Elder Sylvester Hassell saw the ill effects of overly spiritualizing many literal texts in the Bible, a thing that still characterizes many of today's "Primitive Baptists." 

Watson wrote further:

"But after all the revealed light we have on the subject of the resurrection of our bodies, and the examples given of it, the Parkerite will not admit it, but entertains a notion about it subversive of the whole matter. His conception is predicated of the erroneous propositions that only the elect fell in Adam, that all human souls are eternal, and were infused into Adam at the time of the formation of his body, and that the multiplication of the woman's conception was to engender bodies for the abode of a seed from Satan. Human bodies, therefore, are held in low estimation by them, and, when they die, go to the dust from whence they were formed, the soul to God, with a mystic, imaginary body of its own, and the seed of the devil back to him, and the body in which it dwelt, like that of the Saint, to the dust, never to rise again. Thus the bodies, both of the just and unjust, are never to rise again, but the soul returns to God to be again confounded with him, and can have no distinctive existence or being of its own, while the seed of the devil returns to Him to be one with Him again-so, in the winding up of the whole affair, there will be one God and one evil spirit. This is a fair induction from their erroneous premises-a palpable reductio ad absurdum." (pg. 228)

In the above citation Watson gives several Two Seed propositions, one of which says that the Two Seeders believe "that all human souls are eternal." But, that is a correct proposition. Surely Watson does not deny the immortality of the soul. Perhaps he means "that all human souls are eternal AND were infused into Adam at the time of the formation of his body." That would have been clearer had he not put a comma after "eternal" and before "and." In this case Watson would deny that all souls were in Adam when he was created and would be taking what is called the "creationist" view of the origin of the soul, which says that each soul is created by God in the womb after the female egg is fertilized by the male seed. The other view is called Traducianism, which posits that both body and soul are derived from parents through natural procreation, with souls passed down from Adam. I think, however, that the Two Seed view is a modification of the Traducian view, for it does not simply say that the souls of all are derived from the first soul in Adam or Eve but that the souls were actually present in them. Many Creationists would not deny that all souls were represented in Adam, but not that each soul preexisted in Adam.

Watson also says that the Two Seed view has a low estimation of the human body. Recall that in the first chapters of this treatise we saw how Two Seedism borrowed much from Gnosticism, and a chief idea in it is to say that the material or physical world is evil and that salvation was to be delivered from it. They therefore would naturally see the idea of living forever in human bodies as a bad thing.

Next, Watson gives a list of the several items in the "Parkerite creed." Watson wrote:

"We will now take a general retrospect of what we have written, and compare tenets with our opponents. Let us, then, make out a synopsis of the Parkerite creed:

1. They believe there is an uncreated, self-existent and eternal God, infinite in Wisdom, Power and Holiness.

2. They believe there is an uncreated self-existent, eternal Evil Spirit, or Devil, intelligent, wicked, cunning and antagonistic to God.

3. They say that the soul of Christ is uncreated and eternal.

4. They fancy that the souls of the Children of God, or the Elect, are uncreated and eternal, and were always in actual union with God.

5. They contend that all the souls of the Children of God were infused into Adam, and pass, by a procreation of human bodies, into the persons of the elect.

6. They assert that the reprobates have no souls, and that their bodies are a multiplication of the woman's conception for the reception of a connate Satanic seed, uncreated and eternal, instead of souls, with which Satan was eternally united.

7. They affirm that, at death, the soul returns to God, and the seed of Satan to him.

8. They deny the resurrection of the bodies of the just and unjust." (pg. 229)

Tenet number one, of course, is true. We have thus far looked at the above errors and of others not in the list. However, it is strange that Watson left out several other false tenets, although he does mention them in other places. He does not mention the errors of Two Seeders concerning "regeneration" or "rebirth," the "no change" view of it, nor their denial of God's use of the means of his word in that work. It is also strange that in a list of their beliefs he lists one item that is true but seven that are false. Perhaps he is just willing to grant them some degree of orthodoxy by mentioning that one item. However, as we have seen, they really do not believe item number one, for they believe the Devil is uncreated and self existent, and that he created or procreated his children. They may believe that God is as stated in item number one, but they do not believe he is the only one who fits that description.

Watson makes this observation on Two Seedism:

"Their doctrine is serpentine, and it has serpentine ways and outlets, and is hard to hold even when caught." (pg. 231)

I think that this was not only true with the Two Seeders in Watson's day, but it is also true in later days, in the twentieth and twenty first centuries among those who call themselves "Primitive Baptists," with the exception of those who are of a different strain, such as the Eastern Association of Primitive Baptists. They are slippery in a deceitful way, and this is true with cults. By this I mean that they can be shifty, sneaky, deceptive, crafty, etc. When they are confronted with biblical texts that refute their erroneous premises, they can show some cunning craftiness in the ways they can twist a text to make it say what it does not say upon first glance. When I was with the Hardshells I often saw this slippery activity. They not only show this slippery serpentine activity in how they twist scripture but also in the ways they alienate preachers who do not toe the line from the affections of the Hardshell community.

Watson wrote:

"We were then willing to bear with the sparse amount of Parkerism, which then showed itself, while its advocates were careful to keep back its most objectionable tenets; but since then, it has been preached even to the extent of a full denial of the resurrection of our natural bodies, with its other unscriptural and hurtful doctrines; in consequence of which five of our churches have passed resolutions that it shall not be preached in their pulpits, and some of its advocates have been, from time to time, kindly entreated to forbear preaching such things. Moreover, an association lately constituted, which came out from among the Parkerites, or non-resurrectionists, has been received into our correspondence. Notwithstanding all this, we again entreat the advocates of Parkerism to desist from preaching their tenets; yea, we say if one or two of its leading advocates would desist, our associated union might be preserved, and oh! how fearful is the responsibility which now rests on them." (pg. 233-234) 

As we saw in previous chapters, for several decades of the 19th century the "Primitive" or "Old School" Baptists who opposed Two Seed heresies were far too willing to bear with Parkerism. In the previous chapter we saw how Dr. Throgmorton stated this very thing in his debate with Elder Potter. Some did begin to declare non-fellowship with Two Seeders in the 1840s and onward, but most did not. It was not until the 19th century neared its end that there began to be a widespread declaration against Two Seedism. Further, as we have shown, remnants of Two Seedism still remain among the "Primitive Baptists" of the Hardshell variety. How any of them could have tolerated the presence of those who denied a bodily resurrection for even a short time is amazing. It is also bewildering how they could declare non-fellowship against those who believed in supporting mission organizations, seminaries, Sunday Schools, etc. but not do so against Two Seed heresies. 

Watson wrote:

"Most of the evils, which have convulsed and shook the world, at different times, emanated, from perversions of Divine Truth. Have I perverted any text of Holy Scripture, and in that way opened a fountain tributary to the great time stream of error? Let me search it out and repent of it, and seal it up forever with a hearty recantation."

I wish that those who call themselves "Primitive Baptists," with but few exceptions, had this attitude. I have labored hard for the past thirty five years, and especially the past twenty years in writing against Hardshellism in my various blogs, to get them to do some honest investigation of their beliefs, to come here and discuss their heterodox views on Bible doctrine. I am thankful that we have helped many to come out of Hardshellism (with its remnants of Two Seedism) and others from going into it, but I wish there had been more. If Lemuel Potter, C.H. Cayce, John R. Daily, etc., were here today, I believe they would come here and debate their heresies. But, where are the debaters today?

Watson wrote:

"Who of us are thus feeding and sustaining the Man of Sin, aiding in building Babylon, or sinning in propagating Protestant heresies, or Old Baptist ultraisms. We can readily see the absurdities of Romanism, the errors of many Protestant sects, and avoid them, but we do not recognize, as heresies, those hurtful ultraisms which are eating, as doth a canker, upon our very vitals as a denomination--a denomination which very justly boasts of its antiquity, and of having never acknowledged any other rule of faith and practice but that of the Bible. But some of our brethren are interpreting many of its blessed truths in such a way as to lead off their hearers from the Old Baptist platform of principles. Some of them have pursued that perverse thing, Parkerism, with such obstinacy of opinion, and such perversions of the Scriptures, that we have been compelled to withdraw reluctantly from them. I will now show, most conclusively, that Parkerite ultraisms have changed some of the Old Order of Baptists into a new sect." (pg. 235-236) 

Watson believes that a person sins when he propagates heresies. I agree. I also believe that those who bid heretics God speed sin in doing so. So, it is a serious thing to believe and teach heresy. He speaks of what he calls "Old Baptist ultraisms." Many of those heretical ultraisms involved Two Seed tenets, and certainly included a denial of means in eternal salvation, a denial that a person must believe and repent to be eternally saved, affirming that nothing that a person does in life determines whether he goes to heaven or hell. He says those heresies and ultraisms were eating, like a cancer or gangrene, "our very vitals as a denomination." That cancer has indeed spread far so that very little of their denomination is yet living. He says that Parkerite Two Seed tenets have made the Hardshells "into a new sect." It is therefore highly ironic, and grossly inappropriate, for them to claim that they are "Primitive," meaning "original" Baptists.

Of course, Watson was not correct to say that the "Primitive Baptist" denomination that was created as a result of the anti-mission movement of the late 1820's and 1830s had an ancient ancestry so as to be able to "justly boast of its antiquity." Of course, Elder Watson and his segment of "Primitive Baptists" could make a better claim on that score than those "Primitive Baptists" who 1) began to deny that God used the means of gospel preaching to save his elect, and 2) began to deny that evangelical faith and repentance were essentials for eternal salvation, and 3) taught a no change view of regeneration, 4) and taught other Two Seed ideas.

Watson wrote:

"Parkerites are frequently heard to say, "that nothing will ever go to heaven but what came from there!" and, to prove the assertion, quote this text: "He that descended is the same also that ascended." Eph 4:10. They mean, that as the same person ascended who had descended, and as that person was Christ, his glorified human body was not taken up into heaven; thereby hinting darkly at the non-resurrection of our bodies-a heretical tenet which has been embraced by many of them!" (pg. 243) 

In previous chapters I have called attention to this motto of the Two Seeders that says "nothing will go to heaven but what came from there." This proposition is not given in scripture but is a man-made one, and it is taken to scripture and the scriptures made to conform to it by twisting scripture. This is true with many man-made propositions that cults and heresies invent. Today's "Primitive Baptists" have several of these as I have shown in previous chapters. Recall another Two Seed proposition that says that nothing a person does in his life determines whether he goes to heaven or hell. Believing that proposition is inspired, they make scripture to agree with it by perverting scripture. Another one says that if a salvation text has a condition to it then it is a mere time salvation, but if there is no condition then it is eternal. Accepting this proposition as inspired they make the scriptures to conform to it. 

God Comforts Believers (10)

In the conclusion of this series I feel I must speak of those texts which identify people who cannot be comforted because they refuse to be comforted. The text above has the Psalmist saying that in his trouble and weariness of soul, mind, and spirit he "refused to be comforted." I think nearly all of us can identify with this state, of times when we were so depressed, sad, and gloomy that no one could cheer us up, no matter how hard they tried. We see this in those times when a person loses a loved one in death, especially when that death was a horrible one. So we read:

“A voice was heard in Ramah, Lamentation, weeping, and great mourning, Rachel weeping for her children, Refusing to be comforted, Because they are no more.” (Matt. 2: 18 nkjv)

The slaughter of the infants in the time of Moses' birth and in the time of the birth of Jesus was a time of deep depression and one where there was no alleviation from it. The fact is, people in such deep grief need time to grieve, to pity themselves, for it can often be therapeutic itself. Dr. Barnes in his famous commentary wrote the following on Psalm 77:2:

"My soul refused to be comforted - I resisted all the suggestions that came to my own mind, that might have comforted me. My heart was so melancholy and downcast; my spirits were so crushed; my mind was so dark; I had become so morbid, that I loved to cherish these thoughts. I chose to dwell on them. They had obtained possession of me, and I could not let them go. There was nothing that my own mind could suggest, there was nothing that occurred to me, that would relieve the difficulty or restore peace to my soul. These sad and gloomy thoughts filled all my soul, and left no room for thoughts of consolation and peace. A truly pious man may, therefore, get into a state of mind - a sad, dispirited, melancholy, morbid state - in which nothing that can be said to him, nothing that will occur to himself, will give him comfort and peace."

Not only do we see this kind of grief when someone loses the love of his or her lives by death, but also in divorce, when the person you loved so dearly says to you that he or she loves you no more and loves someone else.

In preaching on the text above in the Psalms and the words "My soul refused to be comforted," the great preacher Charles Spurgeon said (See here):

"WHEN you meet with a person in great distress, you feel at once a desire to comfort him; that is to say, if you have an ordinarily tender heart. You cannot bear to see another in trouble without trying to minister to that heart diseased. But supposing that the person refuses to be comforted, then you are foiled. What can you do?...if a man in trouble refuses to be comforted, how are you to cheer and solace him?"

Spurgeon also said:

"I have known men to say to a person in deep distress things which have really aggravated him, and his malady, too. “As he that taketh away a garment in cold weather, and as vinegar upon nitre, so is he that singeth songs to a heavy heart.”

We see this truth in the case of Job's friends who came to "comfort" him in his troubles and yet who made his grief and woe even greater by their words, so that he called them "miserable comforters." (Job 16: 2) Therefore, to be a good comforter we should imitate the way God comforts his people, as we have before observed from II Cor. 1:4. We should also ask God to give us the words to speak to those who need comfort and encouragement. Isaiah said: "The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary." (Isa. 50: 4 kjv)

One of the ways that we can comfort or help people who refuse to be comforted is to help ease their burden by doing things for them when troubles occur in their lives, such as preparing food for them, doing chores for them, running errands for them, etc. This is one way that we "Bear one another’s burdens, and so fulfill the law of Christ." (Gal. 6: 2 nkjv) However, there are some things that we simply must bear alone and that is why Paul says in verse five "For each one shall bear his own load." Sometimes in our efforts to comfort the afflicted we simply need to "weep with those who weep." (Rom. 12: 15) Even the Lord Jesus did this very thing when he was at the grave of his friend Lazarus, the text saying "Jesus wept." (John 11: 35; the shortest verse in the Bible) Oftentimes this helps the sufferer more than words.

Paul said: "And if one member suffers, all the members suffer with it." (I Cor. 12: 26 nkjv) So Paul said to the Philippian believers: "you have done well that you shared in my distress." (4: 14 nkjv) What they shared was their financial support, but was not limited to that.

Spurgeon in the above cited sermon spoke of "religious melancholy." I have seen this manifested among the Hardshell Baptists. They manifest this spirit when they sing "Am I His Or Am I Not?" Having little assurance of salvation they go around gloomy and even bitter. This is also true in other cults. To comfort such people it is needed to help them find assurance. This can only be done by trying to get them to see the errors in their thinking and beliefs. Often this melancholy results from practicing some sin or thing that is displeasing to the Lord. There is a lot of literature available on this subject.

This is where nouthetic counseling (derived from the Greek noutheteo, "to admonish") can be very helpful. It is biblical counseling that relies strictly on scripture to address personal issues. It focuses on loving confrontation, deep concern, and bringing about change to align a person’s life with biblical requirements.

Of course, in trying to help those who refuse to be comforted, we must pray fervently for them, for God is able to comfort them when we cannot.

Baptists Can't Defend Faith Alone?

My "Church of Christ" friend Pat Donahue, with whom I have had a few debates, said "salvation does not come at the point of faith or by faith only" in a recent e-mail giving one of his bible lessons. Then, in order to prove this he said (highlighting mine):

"A very important one that first comes to mind is Rom 10:13-15 which starts by saying “whosoever shall call upon the name of the Lord shall be saved,” and therefore teaches a sinner isn’t saved until he calls upon the name of the Lord. Every Baptist I have ever talked to agreed this is the proper understanding of verse 13.

Yet calling on the name of the Lord comes after one believes according to verse 14 – “How then shall they call on him in whom they have not believed?” ("have believed" is past tense in the Greek). Every Baptist debater I’ve ever gotten to comment on verse 14 has admitted one can’t honestly call on the name of the Lord until he believes on the Lord first. That only makes sense.

So since salvation comes when one "calls on the name of the Lord" and since "calling on the name of the Lord" comes after belief, then salvation must come after belief. My opponent's proposition that salvation comes at the point of faith/by faith only is clearly disproven! It is disproven by the Bible, and by my opponents’ own admissions. I have never understood how Baptist type apologists can make such admissions and still hold on to their position, but they always do."

So, how would you, my Baptist friends, respond to this line of argument from the Campbellites? In my debates with Pat I have stated to him that he does not understand what we mean when we say that sinners are saved by faith alone. We do not mean that the faith that saves is alone, that there is nothing that goes along with it. The same argument has been made about the necessity of repentance for salvation, Donahue saying that "faith alone" means faith without repentance. But, faith is an instance of repentance, for repentance means to turn or to change one's mind, and who can doubt that when an unbeliever believes he has turned and changed his mind? So, faith is not alone. Wherever there is true saving faith there is repentance.

The same thing may be said in regard to obedience. It could be argued that "faith alone" means saved apart from obedience and yet the scriptures say that "Christ is the author of eternal salvation to all who obey him." (Heb. 5: 9) However, saving faith is an act of obedience, for all are commanded to believe in Christ. (I John 3: 23-24) Wherever there is true saving faith there is obedience.

The same thing may be said in regard to confession, whether it be confessing of sin or confessing of Christ as Lord and Savior. When a person believes the Gospel, his faith confesses that both God and the Gospel are true. It is impossible to find a person who savingly believes but who does not make this confession, first in his heart and mind and then to others. The Greek word for "confess" means to be in agreement, and when a person believes he at that very instant agrees with the Gospel message. Wherever there is saving faith there is confession. So, faith is not alone, though this faith alone saves. To believe from the heart is synonymous with confessing from the heart.

The same thing may be said in regard to calling upon the Lord out of faith. The instant an unbelieving sinner believes in and turns to the Lord he calls upon the Lord to save him. There is no such thing as a true believer who has not done so. Some might respond, however, by citing these words:

"Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue." (John 12: 42)

In response to this we may say first that it may be that those who "believed in him" did not believe in him with the heart, as Paul said "if you believe in your heart" (Rom. 10: 9), but believed only with a mental assent, with a head knowledge alone, what we call a "nominal faith," the kind of faith that the wayside hearer possessed, who "believed for awhile" but fell away when facing persecution for his faith. His faith did not proceed from a "good and honest heart." (Luke 8: 13) This "leaves only" believer had no fruit, was not genuine or sincere in his faith, and only "seemed to have" true faith. (Luke 8: 18)

Further, it may be that the ones in the above text did confess Christ in their hearts in private and later did so publicly, though they did not at the first. They may have done so as a result of hearing Christ say to them: 

“Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven. But whoever denies Me before men, him I will also deny before My Father who is in heaven." (Matt. 10: 32-33 nkjv)

Donahue also fails to understand that salvation is progressive and continuous, having a past, present, and future aspect. A true believer has been saved, is being saved, and will be saved. There are things Christians do to be saved initially, and things they do to be saved daily, such as enduring to the end. Enduring to the end is not a condition for initial salvation, but is a condition for continuing to be saved and preserved, and to be saved in the end. Also, there may be a logical order where there is no chronological order.

When the Phillippian jailer "fell down trembling before Paul and Silas" and said to them: “Sirs, what must I do to be saved?” Paul and Silas said to him: “Believe on the Lord Jesus Christ, and you will be saved, you and your household.” (Acts 16: 29-31) 

If water baptism were necessary for salvation, then Paul and Silas did wrong in saying "believe and you will be saved." If believing is a dollar and baptism is fifty cents, would not Paul have said that salvation cost a dollar fifty? But, to the jailer he said one dollar. 

If believing did not involve repentance and confession, they would have added those things in their instruction to the jailer. But, they obviously saw faith as including those things, and included obedience and calling on the Lord.

The same thing may be said in regard to loving God and Christ. True faith does not exist without love. In fact Paul says that "faith works by love." (Gal. 5: 6)

The same thing may be said in regard to placing trust in God. True faith does not exist without trust.

God Comforts Believers (9)

In this chapter we will give our ninth way in which God comforts his children, which is by his "giving inner strength to endure the mental suffering." We have already intimated at this way in the preceding chapter when we focused on how God comforts by giving inner peace in ways inexplicable and by mentioning the words from Paul's prayer for the Christians that they might be "strengthened with might through His Spirit in the inner man." (Eph. 3: 16 nkjv)

Comfort by Giving Inner Strength

The above text also speaks of this inner strength and comfort and is a favorite verse of Christians, and one that they often memorize when they first become believers in the Lord Jesus Christ. When in great trials they say "I can do all things through Christ who strengthens me." This strengthening is in the "inner man," that is, in the heart, soul, mind, and spirit, though in healing the body, or outer man, he also gives strength. Without this strength the soul would soon perish and be overcome by trial and grief. In giving strength God gives increased faith, and by this strengthened faith the Lord's people have -- 

"subdued kingdoms, worked righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, became valiant in battle, turned to flight the armies of the aliens," and even made it possible for "women (to have) received their dead raised to life again," and to endure being "tortured, without accepting deliverance, that they might obtain a better resurrection, and to endure "trial of mockings and scourgings, yes, and of chains and imprisonment," and to endure being "stoned, sawn in two, tempted, slain with the sword," and to endure homelessness and "being destitute, afflicted, tormented," while "they wandered in deserts and mountains, in dens and caves of the earth." (Heb. 11: 33-38 nkjv)

Solomon said: "If you faint in the day of adversity, Your strength is small." (Prov. 24: 10 nkjv) So, to prevent fainting in that day the Christian needs inner strength and greater faith. As a prescription for this Paul wrote: "For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds." (Heb. 12: 3 kjv) If Christ is your strength, then your strength is not small. Christians are to look to the Lord for comfort and strength because he has promised to give it, as the prophet Isaiah said:

"He gives power to the weak, And to those who have no might He increases strength. Even the youths shall faint and be weary, And the young men shall utterly fall, But those who wait on the LORD Shall renew their strength; They shall mount up with wings like eagles, They shall run and not be weary, They shall walk and not faint." (Isa. 40: 29-31 nkjv)

Said Nehemiah to the returning exiles "the joy of the LORD is your strength." (Neh. 8: 10) So, it is a good prevention to "rejoice in the Lord always." (Phil. 4: 4) One way to do this is to daily count your blessings as the song says:

1 When upon life's billows you are tempest tossed,
When you are discouraged, thinking all is lost,
Count your many blessings, name them one by one,

And it will surprise you what the Lord hath done.

2 Are you ever burdened with a load of care?
Does the cross seem heavy you are called to bear?
Count your many blessings, ev'ry doubt will fly,
And you will be singing as the days go by. 

3 When you look at others with their lands and gold,
Think that Christ has promised you His wealth untold;
Count your many blessings, money cannot buy
Your reward in heaven, nor your home on high.

4 So, amid the conflict, whether great or small,
Do not be discouraged, God is over all;
Count your many blessings, angels will attend,
Help and comfort give you to your journey's end.

On two occasions the apostle Paul exhorted Christians to "be not weary in well doing." (Gal. 6: 9; II Thess. 3: 13) He gives as the reason for being encouraged and strengthened when wearied and that is in the fact that they shall "reap" in due time. The same apostle in exhorting the Christians told them to "comfort the feebleminded, support the weak, be patient toward all men." (I Thess. 5: 14 kjv) In doing this they are imitating their heavenly Father for he "comforts the feebleminded" and "supports the weak" among his people. Job, in the midst of his great sufferings, was comforted by the assurance that Lord God would "put his strength in me." (Job 23: 6) This inner strength moved Job to say: "though he slay me yet will I trust him." (Job 13: 15)

The Christian ought never to lose hope, for his hope is in the Lord. This is because "The LORD is near to those who have a broken heart, And saves such as have a contrite spirit." (Psa. 34: 18 nkjv)

God is the mental "refuge" for his people. So said the Psalmist: "God is our refuge and strength, a very present help in time of trouble, therefore we will not fear." (Psa. 46: 1-2) 

So, dear Christian, remember these words:

"Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, Comfort your hearts, and stablish you in every good word and work." (II Thess. 2: 16)