PB Anthology of Primitive Baptist Literature

1-01 Title Page





and Literature Reflecting

Primitive Baptist Thought

Conservative, Biblical,

and as doctrinally sound

as we know how to make it


Elder Harold Hunt, Editor
2516 E. Clark Ave.
Maryville, TN 37804

1-02 Index






Harold Hunt Anthology: Abel

ABIJAH, Sylvester Hassell Anthology: Abijah - Sylvester Hassell
ABRAHAM AND ISAAC ON MOUNT MORIAH Anthology: Abraham and Isaac on Mount Moriah
ABSOLUTISM: defined, Harold Hunt Anthology: Absolutism

ABSOLUTISM: The fatal connection,  Harold Hunt Anthology: Absolutism: The fatal connection - Harold Hunt

ABSOLUTISM: Objections, C.H. Cayce Anthology: Absolutism: Objections - C. H. Cayce
ABSOLUTISM: What does it really teach? Anthology: ABSOLUTISM: What does it really teach?

ACTS, The book of, Sylvester Hassell Anthology: Acts - The Book of - Sylvester Hassell

Ac 2:28,31,  C. H. Cayce (July 10, 1930) Anthology: Cayce: 1930 April 26, 1910

Ac 4:28, Harold Hunt Anthology: Acts 4:28 - Harold Hunt

Ac 4:28,  C. H. Cayce Anthology: Acts 4:28 - C. H. Cayce
Ac 4:37, Anthology: Acts 4:37 - C. H. Cayce

Ac 8:16-17,  C. H. Cayce (April 28, 1908) Anthology: Cayce: 1908

Ac 9:7, and Ac 12:9Ac 22:9, C. H. Cayce (May 19, 1914) Anthology: Cayce: 1914

Ac 10:36-39,  C. H. Cayce (September 1, 1925) Anthology: Cayce: 1925

Ac 13:3, C. H. Cayce (April 17, 1906) Anthology: Cayce: 1906

Ac 19:1-8,  C. H. Cayce, (June 1, 1909) Anthology: Cayce: 1909

Ac 20:9-10,  C. H. Cayce (February 15, 1916) Anthology: Cayce: 1916

Ac 22:3. C. H. Cayce (March 7, 1916) Anthology: Cayce: 1916

Ac 22:16, C. H. Cayce (April 21, 1908) Anthology: Cayce: 1908

Ac 26:18,20,  C. H. Cayce (September 25, 1906) Anthology: Cayce: 1906

ADAM, C.H. Cayce Anthology: Adam 

ADAM: what did he lose when he sinned, C.H. Cayce Anthology: Adam

ADAM: could he have kept the law, C.H. Cayce Anthology: Adam

ADAM, Did he die a spiritual death,  C. H. Cayce Anthology: Adams Transgression - Harold Hunt

ADAM’S TRANSGRESSION: Harold Hunt Anthology: Adams Transgression - Harold Hunt

ADOPTION: Defined, Harold Hunt Anthology: Adoption

ADOPTION, Harold Hunt Anthology: Adoption

ADULTERY, C.H. Cayce Anthology: Adultery

ADULTERY, Harold Hunt Anthology: Adultery

AGENT, Free moral (See under FREE Moral Agent) Anthology: Agent, Free Moral

AHAZ, Sylvester Hassell Anthology: Ahaz

AHAZIAH, Sylvester Hassell Anthology: Ahaziah

ALBERTUS MAGNUS (See under SCHOLASTIC THEOLOGY) Anthology: Albertus Magnus

ALBIGENSES, The, Sylvester Hassell Anthology: Albigenses, The

ALEXANDER (See under Constantine) Anthology: Alexander

ALEXANDRIA, The Academy at, Sylvester Hassell Anthology: Alexandria, The Academy Of

ALLAH, Harold Hunt Anthology: Allah

AMAZIAH Anthology: Amaziah

AMMONIUS SACCAS (See under NEO-PLATONISM) Anthology: Ammonius Saccas
AMON (See under MANASSEH) Anthology: Amon
ANABAPTISTS  (See under WALDENSES) Anthology: Anabaptists

ANSELM (See under SCHOLASTIC THEOLOGY) Anthology: Anselm

ANTINOMIANISM (See under The LAW of God) Anthology: Antinomianism

ANTIOCHUS EPIPHANES, Sylvester Hassell Anthology: Antiochus IV, Epiphanes

APOCRYPHA The, Sylvester Hassell Anthology: Apocrypha, The

APOSTOLIC SUCCESSION, Sylvester Hassell Anthology: Apostolic Succession

APOSTASY,  C. H. Cayce Anthology: Cayce: 1914 (December 1, 1914)

AQUINAS, Thomas (See under SCHOLASTIC THEOLOGY and The IMMACULATE CONCEPTION) Anthology: Aquinas, Thomas

ARCHAEOLOGY, Biblical, Harold Hunt Anthology: Archaeology, Biblical

ARIUS and ARIANISM (See under Constantine) Anthology: Arianism

ARK of the Covenant, The Sylvester Hassell Anthology: Ark Of The Covenant, The

ARMINIANISM, Sylvester Hassell Anthology: Arminianism

ARMINIUS, James, Sylvester Hassell Anthology: Arminius, James

ARNOLD of Brescia and THE ARNOLDISTS See under PETER de BRUYS) Anthology: Arnold of Brescia and The Arnoldists

ASA, Sylvester Hassell Anthology: Asa

ASSOCIATIONS, Sylvester Hassell Anthology: Associations

ATHALIAH (See under Ahaziah) Anthology: Athaliah

ATONEMENT: definition Anthology: Atonement

ATONEMENT. Daily/Throgmorton Anthology: Atonement

AUGUSTINE, Saint, of Hippo, Sylvester Hassell Anthology: Augustine, St. of Hippo

AUGUSTINIANISM (See under PELAGIANISM and under John CALVIN) Anthology: Augustinianism

AZARIAH (See under UZZIAH) Anthology: Azariah



BAPTISM, Immersion the mode, J.H. Oliphant Anthology: Baptism: Immersion the Mode

BAPTISM, Believers the Proper Subjects, J.H. Oliphant Anthology: Baptism: Believers the Proper Subjects

BAPTISM, The Purpose, J.H. Oliphant Anthology: Baptism: The Purpose

BAPTISM, Harold Hunt Anthology: Baptism

BAPTISM, Alien, C. H. Cayce

BAPTISM, Infant, G.H. Orchard Anthology: Baptism, Infant

BAPTISM, Orderly C. H. Cayce Anthology: Cayce: 1909 (May 18, 1909)

BAPTISM, Baptizing WITH water, C. H. Cayce

BAPTISM, Two kinds of, T.S. Dalton Anthology: Baptism, Two Kinds of

BAPTISM, John's Sylvester Hassell Anthology: Baptism, John's

BAPTISM, why do we not accept baptism administered by the Missionary Baptists, C. H. Cayce

BAPTISM and Rebaptism,  C. H. Cayce

BAPTISM, Burial in, C. H. Cayce Anthology: Baptism, Burial in

BAPTISM, Christ’s marriage to the church, S. A. Paine Anthology: Baptism: Christ's Marriage to the Church

BAPTISM and Time Salvation,  F. A. Chick

BAPTISM, The One, C. H. Cayce

BAPTIST, Origin of the name, C. H. Cayce Anthology: Baptist: Origin of the Name

BAPTISTS, The, Their origin, Sylvester Hassell Anthology: Baptists, The: Their Origin

BAPTIST, The first --- church in America, Sylvester Anthology: Baptist Church, First in America

BAPTISTS, The Separates and the Regulars, C. H. Cayce

BAPTISTS, Strict, Sylvester Hassell Anthology: Baptists, Strict

BELIAL, What fellowship hath Christ with Belial, C. H. Cayce (See under Corinthians, 1st, 5:18)

BELIEF by the unregenerate,  C. H. Cayce

BIBLE, The, John Gill Anthology: Bible, The

BIBLE, The literary style of the, Harold Hunt Anthology: Bible, The

BIBLE, The sufficiency of the, Lemuel Potter Anthology: Bible, The

BIBLE TRUTH AND MY DESIRE, S. E. Copeland Anthology: Bible Truth and My Desire
BIBLICAL JEWELS, J. C. Stanaland Anthology: Biblical Jewels

BLACK DEATH, The (Bubonic Plague), Sylvester Hassell Anthology: Black Death, The

BLACK ROCK ADDRESS, The, Sylvester Hassell Anthology: Black Rock Address, The

BOOK of Life, when were our names written in the Lamb's --- of life, C. H. Cayce (See WHEN WERE THEY WRITTEN? February 26, 1907 in Anthology: Cayce: 1907)


BROWNE, ROBERT and the Brownists Anthology: Browne, Robert and the Brownists

BULLINGER, HENRY Anthology: Bullinger, Henry

BURNING BUSH, The, Sylvester Hassell Anthology: Burning Bush, The



CAIN, Harold Hunt Anthology: Cain Anthology: Cain

CALVIN, John, C. H. Cayce Anthology: Cayce: 1910 (March 15, 1910)

CALVIN, John, Sylvester Hassell Anthology: Calvin, John

CALVINISTS,Ten Reasons Primitive Baptists are not Calvinists, Lonnie Mozingo Jr., with Michael Gowens (See in Anthology: Calvin, John)

CALVINISM a new form of, Harold Hunt (See in Anthology: Calvin, John)

CALVINISM, it makes men to be Puppets, Guy Hunt (See in Anthology: Calvin, John)

CALVINISTS: don't accuse God, Guy Hunt (See in Anthology: Calvin, John)

CALVINISTS and Arminians: are there only two choices, Harold Hunt (See in Anthology: Calvin, John)

CALVINISM, Believing in Christ, Harold Hunt (See in Anthology: Calvin, John)

CAMPBELL, Thomas and Alexander, Sylvester Hassell Anthology: Campbell, Thomas and Alexander

CAMPBELLISM, C.H. Cayce Anthology: Cayce: 1914 August 4, 1914
Anthology: Campbellism

CAMPBELLISM, S. A. Paine (See in Anthology: Campbellism)

CAMPBELLISM, History of, S.A. Paine (See in Anthology: Campbellism)

CAMPBELLISM, Doctrines of, S. A. Paine

CAMPBELLISM on Repentance, S. A. Paine (See in Anthology: Campbellism)

CAMPBELLISM on Confession, S. A. Paine (See in Anthology: Campbellism)

CAMPBELLISM on Baptism, S. A. Paine (See in Anthology: Campbellism)

CAMPBELLISM on Faith, S. A. Paine (See in Anthology: Campbellism)

CAMPBELLISM on the Gospel, S. A. Paine (See in Anthology: Campbellism)

CANAAN, The land of, Sylvester Hassell Anthology: Canaan, The Land of

CANNOT SIN Anthology: Cannot Sin

CARLSTADT (See under Martin LUTHER) Anthology: Carlstadt

CAREY, William (See under FOREIGN MISSIONS) Anthology: Carey, William

CASSIAN, John (See under PELAGIANISM) Anthology: Cassian, John

CASTAWAY Anthology: Castaway

CATHARI, The, Sylvester Hassell Anthology: Cathari, The

CATHARINE of Aragon, (See under the CHURCH OF ENGLAND) Anthology: Catherine of Aragon

CHALCEDON, The Council of, Sylvester Hassell Anthology: Chalcedon, The Council of

CHARLEMAGNE, Sylvester Hassell Anthology: Charlemagne

CHARLES MARTEL, Sylvester Hassell Anthology: Charles Martel

CHRIST, Jesus (See the Person and Work of CHRIST)

CHRISTMAS, C. H. Cayce Anthology: Cayce: 1915 (February 9, 1915)

CHRISTMAS, R. H. Pittman Anthology: Christmas

CHRYSOSTOM, John, Sylvester Hassell Anthology: Chrysostom, John

CHURCH, The Establishment of, S. A. Paine Anthology: Church, The

CHURCH minutes, C. H. Cayce

CHURCH minutes, C. H. Cayce

CHURCH, The 12 Marks of the, Summarized from Hassell (See in Anthology: Church, The)

CHURCH, The Identity of, Sylvester Hassell (See The Historical Identity of the CHURCH in Anthology: Church, The)
CHURCH HISTORY, J. Harvey Daily Anthology: CHURCH HISTORY by J. Harvey Daily

CHURCH The, The Identity of, Lemuel Potter

CHURCH Succession, Sylvester Hassell (See in Anthology: Church, The)

CHURCH, The oldest church and association in America, C. H. Cayce

CHURCH, The, proof texts for perpetuity of (See in Anthology: Church, The)

CHURCH The, forms of government, Sylvester Hassell (See Forms of CHURCH GOVERNMENT in Anthology: Church, The)

CHURCH Conference, C. H. Cayce (See in Anthology: Church, The)

CHURCH Covenant, Sylvester Hassell (See in Anthology: Church, The)

CHURCH Decorum, Rules of, Sylvester Hassell (See Rules of CHURCH Decorum in Anthology: Church, The

CHURCH CONFERENCE: Who has the right to moderate,  C. H.

CHURCH ORDER: How does a church in disorder set itself right, C. H. Cayce

CHURCH ORDER - 42 ARTICLES (FROM THE INTERNET) Anthology: Church Order - 42 ARTICLES (from the internet)

CHURCH HISTORY,  J. Harvey Daily Anthology: CHURCH HISTORY by J. Harvey Daily

CHURCH OF ENGLAND, The, Sylvester Hassell Anthology: Church of England, The

CHURCH OF SCOTLAND, The (See under the CHURCH OF ENGLAND) Anthology: Church of Scotland, The

CHURCH SUCCESSION, Sylvester Hassell (See in Anthology: Church, The)

CHURCHES, Relations between, S.A. Paine (See Relationships between CHURCHES in Anthology: Church, The)

CIVIL WAR, The, and Foreign Missions,  C. H. Cayce
THE CIVIL WAR, It Was Not About Slavery) Anthology: The Civil War - It Was Not About Slavery
     THE CIVIL WAR , New England Slave Traders Anthology: The Civil War - New England Slave Traders
     THE CIVIL WAR, The Experience of a Slave in the Old South Anthology: The Civil War - The Experience of a Slave in the Old South
CLEMENT, (See under Adademy at ALEXANDRIA) Anthology: Clement

COLOSSIANS, The book of, (See under The Book of EPHESIANS) Anthology: Ephesians, The Book of 
COMMISSION, The,  C. H. Cayce Anthology: Cayce: 1911 October 31, 1911

COMMUNION, J. H. Oliphant Anthology: Communion

COMMUNION, Wine or grape juice, C. H. Cayce (See in Anthology: Communion

COMMUNION, Close, C.H. Cayce (See in Anthology: Communion)

COMMUNION, Close, Lemuel Potter (See in Anthology: Communion)

CONDITIONALITY (Time Salvation), Sylvester Hassell Anthology: CONDITIONALITY (Time Salvation) 

CONSTANTINE, Sylvester Hassell Anthology: Constantine

CONSERVATISM vs. Liberalism, Harold Hunt Anthology: Conservatism vs Liberalism

CONSUBSTANTIATION (See under SCHOLASTIC THEOLOGY) Anthology: Consubstantiation

CONVERSION, T. S. Dalton Anthology: Conversion

CONVERSION, Tom Hagler (See in Anthology: Conversion)

CORINTHIANS, 1st and 2nd Books of, Sylvester Hassell Anthology: Corinthians,The Books of 1st and 2nd

CORINTHIANS, 1st, 3:2, C. H. Cayce,

CORINTHIANS, 1st,  5: 9-13, C. H. Cayce Anthology: Cayce: 1929 August 8, 1929

CORINTHIANS, 1st, 5:18, C. H. Cayce

CORINTHIANS, 1st  7:15,  C. H. Cayce Anthology: Cayce: 1935 December 5, 1935

CORINTHIANS, 1st, 8:8-13, C. H. Cayce Anthology: Cayce: 1908 January 7, 1908

CORINTHIANS, 1st, 6:9-11, C. H. Cayce Anthology: Cayce: 1910 November 15, 1910

CORINTHIANS, 1st , 9;7-15  C. H. Cayce Anthology: Cayce: 1910 August 30, 1910

CORINTHIANS, 1st 11:34  C. H. Cayce (See under 1Co 16:24 in Anthology: Cayce: 1930 September 11, 1930

CORINTHIANS, 1st,  14: 34, 35  C. H. Cayce Anthology: Cayce: 1928 October 1, 1928 
Anthology: Cayce: 1915 June 1, 1915 
Anthology: Cayce: 1923 June 1, 1923

CORINTHIANS, 1st, 15:22, C. H. Cayce Anthology: Cayce: 1911 March 28, 1911 
Anthology: Cayce: 1915 June 8, 1915 
Anthology: Cayce: 1928 October 1, 1928

CORINTHIANS, 1st,  15:29,  C. H. Cayce Anthology: Cayce: 1912 Anthology: Cayce: 1912 July 9, 1912 
Anthology: Cayce: 1915 June 15, 1915

Anthology: Cayce: 1916 March 21, 1916
Anthology: Cayce: 1919 July 1, 1919

CORINTHIANS, 1st, 15:46,  C. H. Cayce Anthology: Cayce: 1914 (See under May 19, 1914)

CORINTHIANS, 1st, 16:2, C. H. Cayce Anthology: Cayce: 1910 April 12, 1910

CORINTHIANS, 2nd, 4:3, C. H. Cayce Anthology: Cayce: 1908 September 8, 1908

CORINTHIANS, 2nd, 4:6, C. H. Cayce

CORINTHIANS, 2nd. 5:20,  C. H. Cayce Anthology: Cayce: 1915 March 16, 1915

CORINTHIANS, 2nd 7:10, C. H. Cayce Anthology: Cayce: 1911 April 11, 1911

CORINTHIANS, 2nd, 12:2-5, C. H. Cayce Anthology: Cayce: 1910 May 17, 1910

CORNELIUS, Sylvester Hassell Anthology: Cornelius

COUNCILS, Sylvester Hassell Anthology: Councils

COUNCILS, The Seven Ecumenical Councils of the Roman Catholic Church, Sylvester Hassell (See in Anthology: Councils)

COUNCIL, The --- of Trent (See under The IMMACULATE CONCEPTION) Anthology: Immaculate Conception, The

COUNSELING, Harold Hunt Anthology: Counseling

COVENANTS, The, J.H. Oliphant Anthology: Covenants, The

COVENANT, The Everlasting, Harold Hunt (See in Anthology: Covenants, The)

COVENANT, Church, (See under CHURCH Covenant) (See in Anthology: Church, The)

COVENANTERS, The, Sylvester Hassell Anthology: Covenanters, The

CRANDALL, John, (See under Persecution in MASSACHUSETTS) Anthology: Crandall, John

CREATE, Sylvester Hassell Anthology: Create


CRUSADES, The, Sylvester Hassell Anthology: Crusades, The



DARKNESS, The three hours of darkness at the Crucifixion of Christ,
Sylvester Hassell Anthology: Darkness at the Crucifixion of Christ, Three Hours

DAVID, Sylvester Hassell Anthology: David

DEACON, The Deacon and his duties, J. H. Oliphant Anthology: Deacon, The, And His Duties

DEBATES, Lemuel Potter Anthology: Debates

DECORUM, Rules of Church Decorum,  (See under Rules of CHURCH Decorum) Anthology: Church Decorum, Rules of

DEPRAVITY, Total, J. H. Oliphant Anthology: Depravity, Total

De 6:6-7, C. H. Cayce Anthology: Cayce: 1908 November 24, 1903

DEUTEROMONY 11:26; 30:15, C. H. Cayce Anthology: Cayce: 1926 August 15, 1926

DICHOTOMY, (See under SOUL) Anthology: Dichotomy

DINOSAURS, (See under EVOLUTION) Anthology: Dinosaurs
DONOSAURS: AN EYEWITNESS ACCOUNT P-Hunt: Dinosaurs: An Eyewitness Account

DISCIPLINE, (See article on FELLOWSHIP: J. H. Oliphant) Anthology: Discipline

DIVORCE and Remarriage,  (See under ADULTERY) Anthology: Divorce and Remarriage

DOCETISM, Sylvester Hassell Anthology: Docetism

DONATION, The --- of Pepin (See under CHARLEMAGNE) Anthology: Donation, The, of Pepin

DONATUS and the DONATISTS, Sylvester Hassell Anthology: Donatus and the Donatists

DUALISM, Sylvester Hassell Anthology: Dualism

DUNS SCOTUS (See under The IMMACULATE CONCEPTION) Anthology: Duns Scotus



EATING meats offered to an idol, (See under Corinthians, 1st, 8:8-13) Anthology: Cayce: 1908 January 7, 1908

EBIONITES  (See under DOCETISM) Anthology: Ebionites

ECK, John,   (See Under Martin LUTHER) Anthology: Eck, John

ECKHART (See under SCHOLASTIC THEOLOGY) Anthology: Eckhart

ECOLAMPADIUS, John  (See under Ulrich ZWINGLI) Anthology: Ecolampadius, John


ENGLAND, The Church of,  (See under The CHURCH of England) Anthology: England, The Church of

ELDER WALTER CASH AUTOBIOGRAPHY AND SERMONS Various3: AS.000 Autobiography and Sermons of Elder Walter Cash

ELECT, The very, C. H. Cayce Anthology: Cayce: 1909 April 27, 1909

ELECTION: God chose individual people, not PROFILES of people, Mark Green Anthology: ELECTION: God chose individual people, not PROFILES of people

ELECTION and Predestination,  J.H. Oliphant Anthology: Election and Predestination

ELECTION and Predestination,  C. H. Cayce Anthology: Cayce: 1942 July 2, 1942

ELIAKIM  (See under Jehoahaz) Anthology: Eliakim

ENOCH TRANSLATED, C. H. Cayce Anthology: Cayce: 1924 April 1, 1924

EPHESIANS, The Book of,  Sylvester Hassell Anthology: Ephesians, The Book of

Eph 1:13, C. H. Cayce Anthology: Cayce: 1918 February 19, 1918

Eph 2:1, George Walker Anthology: EPHESIANS 2:1

Eph 2:1-5,  C. H. Cayce Anthology: Cayce: 1915 May 4, 1915

Eph 2:10, C. H. Cayce Anthology: Cayce: 1910 April 26, 1910

Eph 2:15  C. H. Cayce Anthology: Cayce: 1914 July 28, 1914

Eph 4:17-19, C. H. Cayce, Anthology: Cayce: 1909 (See under December 14, 1909)

Eph 5:5,23,33, C. H. Cayce 

EPISTLES, The,  Sylvester Hassell Anthology: Epistles, The

ERASMUS, Desiderius,  Sylvester Hassell Anthology: Erasmus, Desiderius

ETERNAL CHILDREN,  (See under TWO SEED doctrine) Anthology: Eternal Children

ETERNAL SALVATION AND TIME SALVATION, T. S. Dalton Anthology: Eternal Salvation and Time Salvation

ETERNAL VITAL UNION,  (See under TWO SEED doctrine) Anthology: Eternal Vital Union

EUSEBIUS,  (See under Constantine) Anthology: Eusebius

Ex 32:14. (See under Ge 6:6Anthology: Cayce: 1913 June 24, 1913

EUTYCHES and EUTYCHIANISM  (See under NESTORIUS) Anthology: Eutyches and Eutychianism


EVIDENCE, Z. Stallings Anthology: EVIDENCE

EVOLUTION, The --- Religion, Harold Hunt Anthology: Evolution
EVOLUTION: Why Do They Believe It? Anthology: EVOLUTION: Why Do They Believe It?

Eze 16:24-55, C. H. Cayce Anthology: Cayce: 1910 November 22, 1910

Eze 36:25-27,  C. H. Cayce Anthology: Cayce: 1914 December 8, 1914



FAITH: as opposed to rational assent, John Newton Anthology: Faith

FAITH,  J.H. Oliphant (See in Anthology: Faith)

FAITH, New birth comes first, C. H. Cayce

FALLING FROM GRACE, C. H. Cayce, Anthology: Cayce: 1930 April 24, 1930


FEAR THOU NOT, George D. Walker Anthology: FEAR THOU NOT 

FEAST DAYS under the Law of Moses,  Sylvester Hassell Anthology: Feast Days, The, Under The Law Of Moses

FEETWASHING,  C. H. Cayce Anthology: Cayce: 1911 June 20, 1911

FEETWASHING,  C. H. Cayce Anthology: Cayce: 1914 March 24, 1914

FEET WASHING, Is it commanded to be done C. H. Cayce 

FEET WASHING NOT A TEST Anthology: Cayce: 1909 January 19, 1909  

FEETWASHING, Did the Lord wash the feet of Judas Iscariot,  C. H. Cayce Anthology: Feet Washing (See in Anthology: Feet WashingAnthology: Cayce: 1920 July 1, 1920

FIG, The --- tree, Harold Hunt Anthology: Fig Tree, The

FELLOWSHIP,  J. H. Oliphant Anthology: Fellowship

FIGURES,  Harold Hunt Anthology: Figures



Anthology: Cayce: 1909 December 7, 1909

FIRST CONVENTICLE ACT, The  Sylvester Hassell Anthology: First Conventicle Act, The

FIVE POINTS of Calvinism, The,  Sylvester Hassell Anthology: Five Points of Calvinism, The

FLAGELLANTS, The,  Sylvester Hassell Anthology: Flagellants, The

FLAMING SWORD, The, Sylvester Hassell Anthology: Flaming Sword, The

FLOOD, The Genesis, Harold Hunt Anthology: Flood, The Genesis

FLOOD, The, God's children in  C. H. Cayce


FOREIGN MISSIONS,  Sylvester Hassell; Anthology: Foreign Missions

FOREIGN MISSIONS, How can they justify their claims,  C. H. Cayce

FOREIGN MISSIONS and War,  C. H. Cayce

FOREKNOWLEDGE OF GOD,  C. H. Cayce Anthology: Cayce: 1915 March 2, 1915

FOREKNOWLEDGE and PREDESTINATION, What is the difference,  C. H. Cayce Anthology: Cayce: 1915 March 16, 1915

FORNICATION, T. S. Dalton Anthology: Fornication


FOUR HUNDRED YEARS AFFLICTION, The, Sylvester Hassell Anthology: Four Hundred Years Affliction, The

FOXES Book of Martyrs   (See under the CHURCH OF ENGLAND) Anthology: Foxes, John, Book of Martyrs

FREDERICK BARBAROSSA   (See under The CRUSADES) Anthology: Frederick Barbarossa

FREDERICK Elector of Saxony   (See under Martin LUTHER) Anthology: Frederick Elector of Saxony

FREE Moral Agency,  C. H. Cayce 
Anthology: Cayce: 1915 April 27, 1915
Anthology: Free Moral Agency

FREE Moral Agency,  T.S. Dalton (See in Anthology: Free Moral Agency)

FREEMASONRY Anthology: Freemasonry

FRIENDS, The,  (See under The QUAKERS) Anthology: Friends, The

FULLER, Andrew,  Sylvester Hassell Anthology: Fuller, Andrew


Anthology: Future Identity 
Anthology: Cayce: 1936 August 20, 1936


GALATIANS, The Book of,  Sylvester Hassell Anthology: Galatians, The Book Of

Ga 3; 6:18, C. H. Cayce Anthology: Cayce: 1906 May 22, 1906 
Anthology: Cayce: 1907 April 16, 1907 
Anthology: Cayce: 1917 July 17, 1917

Ga 3:17, C. H. Cayce Anthology: Cayce: 1907 April 16, 1907

GALALATIANS 3:27, C. H. Cayce Anthology: Cayce: 1906 May 22, 1906

Ga 4:4-5,  C. H. Cayce Anthology: Cayce: 1912 May 14, 1912

Ga 5:4, C. H. Cayce Anthology: Cayce: 1907 November 26, 1907

GAMBLING, Mark Green Anthology: GAMBLING

GENERAL JUDGMENT AND ETERNAL HELL Anthology: Cayce: 1914August 18, 1914

GENESIS, The book of, Harold Hunt Anthology: Genesis, The Book Of

Ge 3:22-24, C. H. Cayce Anthology: Cayce: 1908 November 17, 1908

Ge 6:1-4, C. H. Cayce Anthology: Cayce: 1907 November 12, 1907

Ge 6:5-7,  C. H. Cayce

Ge 6:6,  C. H. Cayce Anthology: Cayce: 1913 June 24, 1913

GIDEON AND THE THREE HUNDRED Anthology: GIDEON and the Three Hundred

GNOSTICISM, Sylvester Hassell Anthology: Gnosticism

GOD: See under God’s Nature and Attributes

GOD THE FIRST CAUSE, C. H. Cayce Anthology: Cayce: 1909 October 26, 1909

GOD’S RIGHT HAND: Glorious in Power, John Rowe Anthology: GOD’S RIGHT HAND: Glorious in Power


GOOD WORKS, Mark Green Anthology: GOOD WORKS

GOSPEL, The,  S. A. Paine Anthology: Gospel, The

GOSPEL, The,  Sylvester Hassell (See in Anthology: Gospel, The)

GOSPEL, The, E. W. Thomas (See in Anthology: Gospel, The)

GOSPEL, The,  Lemuel Potter (See in Anthology: Gospel, The)                           

GOSPEL, The,  W. H. Crouse (See in Anthology: Gospel, The)

GOSPEL, The Gospel, who is it for, C. H. Cayce 

GOSPEL, The Gospel, what is it for, J. H. Oliphant (See Oliphant in Anthology: Gospel, The

GOSPEL, The, Is it a means to regeneration,  C. H. Cayce

GOSPEL, Proof texts used in support of gospel regeneration, (See in Anthology: Gospel, The)

GOSPELS, The Four,  Sylvester Hassell Anthology: Gospels, The Four

GOSPEL Ministry, The,  (See under The Gospel MINISTRY) Anthology: Gospel Ministry, The

GRAVE, The, Is it ever called Hell  C. H. Cayce (See Lu 23:43 under April 22, 1913 in Anthology: Cayce: 1913

GREAT WESTERN SCHISM (The Great Papal Schism), The,  Sylvester Hassell Anthology: Great Western Schism, The

GREGORY I (Gregory the Great)  Sylvester Hassell Anthology: Gregory I
GRIFFIN'S HISTORY OF THE PRIMITIVE BAPTIST'S OF MISSISSIPPI Various2: GR Griffin's History of Mississippi Primitive Baptists




HE SHALL SAVE HIS PEOPLE Anthology: He Shall Save His People

HE THAT BELIEVETH AND IS BAPTIZED Anthology: He That Believeth and Is Baptized
HEART, a new,
 C. H. Cayce 

HEAVEN, Eternal,  Sylvester Hassell Anthology: Heaven, Eternal

HEAVEN: High and Low Seats,  C. H. Cayce Anthology: Heaven: High and Low Seats

HEAVEN, War in,  (See under Re 12:7-9)

HEBREWS, The Book of,  Sylvester Hassell Anthology: Hebrews, The Book Of

Heb 2:2-3,  C. H. Cayce Anthology: Cayce: 1908 May 26, 1908

Heb 2:9,  C. H. Cayce Anthology: Cayce: 1908 April 21, 1908

Heb 5:9,  C. H. Cayce Anthology: Cayce: 1914 November 10, 1914

Heb 6:4-7,  C. H. Cayce Anthology: Cayce: 1913 February 18, 1913

Heb 6:4-6,  C. H. Cayce Anthology: Cayce: 1906 November 20, 1906

Heb 7:1-4,  C. H. Cayce Anthology: Cayce: 1909 February 23, 1909

Heb 10:26-27,  C. H. Cayce Anthology: Cayce: 1915 June 29, 1915

Heb 10:38-39,  C. H. Cayce Anthology: Cayce: 1914 December 1, 1914

Heb 12:14  (See under HOLINESS and Heb 12:14,  C. H. Cayce) Anthology: Cayce: 1915 March 2, 1915

HELL, Eternal,  Lemuel Potter Anthology: Hell, Eternal

HELL, Eternal, C. H. Cayce (See in Anthology: Hell, Eternal)

HELL, ETERNAL, John R. Daily (See in Anthology: Hell, Eternal)

HELL, ETERNAL, Sylvester Hassell (See in Anthology: Hell, Eternal)

HENRY IV, Emperor of Germany  (See under HILDEBRAND)Anthology: Henry IV, Emperor of Germany

HENRY VIII, King of England  (See under the CHURCH OF ENGLAND) Anthology: Henry VIII

HENRY of Lausanne, and The HENRICIANS  (See under PETER de BRUYS) Anthology: Henry of Lausanne, and The Henricians

HENRY, Matthew,  Sylvester Hassell Anthology: Henry, Matthew

HENRY, Patrick, and the Baptists,  Sylvester Hassell Anthology: Henry, Patrick, And The Baptists

HERESY,  C. H. Cayce Anthology: Heresy

HEROD The Great,  Sylvester Hassell Anthology: Herod The Great

HEZEKIAH,  Sylvester Hassell Anthology: Hezekiah

HILDEBRAND,  Sylvester Hassell Anthology: Hildebrand

HISTORY Anthology: History

   FROM JUDAISM TO CALVINISM Anthology: History - From Judaism to Calvinism

   THE ENGLISH BAPTISTS AND THEIR CONFESSIONS OF FAITH Anthology: History - The English Baptists and Their Confessions of Faith

   THE SIXTEEN ANCESTORS OF ALL MANKIND Anthology: History - The Sixteen Ancestors of All Mankind

HISTORY OF THE CHURCH, J. Harvey Daily Anthology: History Of The Church

HOLINESS and Heb 12:14,  C. H. Cayce Anthology: Cayce: 1915 March 2, 1915

HOLMES, Obadiah,   (See under Persecution in MASSACHUSETTS) Anthology: Holmes, Obadiah

HOLY GHOST, The Sin Against, C. H. Cayce Anthology: Cayce: 1922 November 1, 1922

HOLY ORDERS,  Sylvester Hassell Anthology: Holy Orders



HUMANITY of Christ, The,  (See Elder Lemuel Potter’s article under The INCARNATION) Anthology: Humanity of Christ, The


HUSS, John,  Sylvester Hassell Anthology: Huss, John


Great I AM, The, Proof Texts Anthology: I AM, The Great


I HEAR CRYING, M. Macena Berry Anthology: I Hear Crying

ICONOCLASTIC CONTROVERSY, The,  Sylvester Hassell Anthology: Iconoclastic Controversy, The



IMMACULATE CONCEPTION, The,  Sylvester Hassell Anthology: Immaculate Conception, The

IMMORTALITY of the Soul,  Sylvester Hassell Anthology: Immortality Of The Soul



INCARNATION, The, (Humanity) of Christ,  Lemuel Potter Anthology: Incarnation, The

INDEPENDENTS, The,  Sylvester Hassell Anthology: Independents, The


INFANT SALVATION,  C. H. Cayce Anthology: Infant Salvation

INFANT SALVATION (2), Jim Turner, Jr. Anthology: INFANT SALVATION (2)

INFRALAPSARIANISM,  (See under John CALVIN)Anthology: Infralapsarianism

INNOCENT III,  Sylvester Hassell Anthology: Innocent III

INSTRUMENTAL MUSIC,  From The Primitive Baptist

INQUISITION,The,  Sylvester Hassell Anthology: Inquisition, The

INQUISITION, The Spanish,  Sylvester Hassell Anthology: Inquisition, The Spanish

INTERDICT, The,  (See under The Temporal Power of the POPE) Anthology: Interdict, The

INVESTITURES, The Controversy of   (See under HILDEBRAND) Anthology: Investitures, The Controversy of

INVITATION System, The,   (See under The GOSPEL) Anthology: Invitation System, The



Isa 4:1 C. H. Cayce Anthology: Cayce: 1914 May 19, 1914

Isa 5:8, C. H. Cayce Anthology: Cayce: 1925 December 1, 1925

Isa 14:12, C. H. Cayce Anthology: Cayce: 1907 January 27, 1907

Isa 30:15,  C. H. Cayce Anthology: Cayce: 1920 June 1, 1920

Isa 35:6-7,  C. H. Cayce Anthology: Cayce: 1915 April 13, 1915

Isa 45:7,  C. H. Cayce Anthology: Cayce: 1913 June 3, 1913 
Anthology: Cayce: 1914 July 28, 1914 
Anthology: Cayce: 1938 March 17, 1938

Isa 58:8,  C. H. Cayce Anthology: Cayce: 1920 June 1, 1920

ISLAM   (See also ALLAH) Anthology: Islam

ISRAEL, The Kingdom of,  Sylvester Hassell Anthology: Israel, The Kingdom Of

IT IS MARVELOUS, Charles Holmes Anthology: IT IS MARVELOUS



JACOB and ESAU,  C. H. Cayce Anthology: Cayce: 1915March 23, 1915

JAMES, The Book of,  Sylvester Hassell Anthology: James, The Book of

Jas 1:8,  C. H. Cayce Anthology: Cayce: 1908 November 24, 1908

Jas 1:26-27,  C. H. Cayce Anthology: Cayce: 1930 September 4, 1930

Jas 4:8,  C. H. Cayce

Jas 5:20, C. H. Cayce Anthology: Cayce: 1910 May 31, 1910

JANSENISTS  (See under Blaise PASCAL) Anthology: Jansenists

JEHOAHAZ,  Sylvester Hassell Anthology: Jehoahaz

JEHOIACHIN,  (See under JEHOIAKIM) Anthology: Jehoiachin

JEHOIADA   (See under Ahaziah) Anthology: Jehoiada

JEHOIAKIM,  Sylvester Hassell Anthology: Jehoiakim

JEHORAM, Sylvester Hassell Anthology: Jehoram

JEHOSHAPHAT,  Sylvester Hassell Anthology: Jehoshaphat

JEREMIAH,  Sylvester Hassell Anthology: Jeremiah

Jer 23:1-2,  C. H. Cayce Anthology: Cayce: 1929 November 21, 1929

Jer 23:19-20,  C. H. Cayce Anthology: Cayce: 1910 May 24, 1910

JEROME of Prague,  Sylvester Hassell Anthology: Jerome of Prague

JEROME Savonarola  Sylvester Hassell Anthology: Jerome Savonarola

JERUSALEM, The Fall of,  Sylvester Hassell Anthology: Jerusalem, The Fall Of

JESUITS, The,  Sylvester Hassell Anthology: Jesuits, The

JESUS CHRIST Anthology: Jesus Christ

JEWS, natural and spiritual,  C. H. Cayce Anthology: Jews, Natural and Spiritual Jews

JEWS, The, Were they all chosen to eternal life,  C. H. Cayce

JOASH  (See under Ahaziah) Anthology: Joash

Job 7:1 and Job 14:6, C. H. Cayce Anthology: Cayce: 1913 September 9, 1913

Job 14:10-12,  C. H. Cayce Anthology: Cayce: 1913 September 2, 1913

JOHN, The apostle,  Sylvester Hassell quoting Pressense Anthology: John, The Apostle

JOHN exiled,  C. H. Cayce Anthology: Cayce: 1910 April 19, 1910

JOHN, Who did he baptize,  C. H. Cayce  

Joh 1:11-13 C. H. Cayce Anthology: Cayce: 1934 October 4, 1934 
Anthology: Cayce: 1940 September 5, 1940

Joh 1:9,  C. H. Cayce Anthology: Cayce: 1911 April 11, 1911

Joh 3:5  C. H. Cayce Anthology: Cayce: 1914 November 10, 1914

Joh 3:14,  C. H. Cayce Anthology: Cayce: 1914 October 6, 1914

Joh 3:16-17,  C. H. Cayce  Anthology: Cayce: 1908 April 21, 1908

Joh 5:24,  C. H. Cayce

Joh 5:39,  C. H. Cayce Anthology: Cayce: 1935 September 5, 1935

Joh 6:44-45,  C. H. Cayce Anthology: Cayce: 1925 January 1, 1925

Joh 8:3-11, G. W Stewart

Joh 8:30-47,  C. H. Cayce Anthology: Cayce: 1916 June 27, 1916

Joh 8:31,47, C. H. Cayce Anthology: Cayce: 1906 December 11, 1906

Joh 10:17,  C. H. Cayce Anthology: Cayce: 1907 December 10, 1907

Joh 11:39, C. H. Cayce Anthology: Cayce: 1906 May 22, 1906 
Anthology: Cayce: 1917 July 17, 1917

Joh 13:8, C. H. Cayce Anthology: Cayce: 1922 October 15, 1922

Joh 17:20; 20:31,  C. H. Cayce Anthology: Cayce: 1915 March 16, 1915

Joh 21:21,  C. H. Cayce Anthology: Cayce: 1916 June 20, 1916

JOHN, 1st, 2nd, and 3rd,  Sylvester Hassell Anthology: John, First, Second and Third

JOHN, 1st, 5:1,  C. H. Cayce

JOHN of Damascus  (See under The ICONOCLASTIC CONTROVERSY) Anthology: John of Damascus

Jon 3:10,  C. H. Cayce Anthology: Cayce: 1907 August 20, 1907

JOSEPH: Symbolism,  Sylvester Hassell Anthology: Joseph

Jos 24:15, C. H. Cayce Anthology: Cayce: 1918 March 5, 1918

JOSIAH,  Sylvester Hassell Anthology: Josiah

JOTHAM,  Sylvester Hassell Anthology: Jotham

JUDAH, The tribe ofSylvester Hassell Anthology: Judah, The Tribe Of

JUDAS ISCARIOT, C. H. Cayce Anthology: Judas Iscariot

JUDAS ISCARIOT, was he in the communion service? C. H. Cayce

JUDE, THE BOOK OF, Sylvester Hassell Anthology: Jude, The Book Of 

JUSTIFICATION, Wilson Thompson Anthology: Justification

JUSTIFICATION by works:  T.S. Dalton Anthology: Justification By Works

JUSTINIAN,  Sylvester Hassell Anthology: Justinian



KABALLAH and FREEMASONRY, The, Martin Wagner

KEYS of the Kingdom, The,  T.S. Dalton Anthology: Keys of the Kingdom, The

KIFFIN, William,  Sylvester Hassell Anthology: Kiffin, William


KNIGHTS TEMPLAR, The Order of the,  Sylvester Hassell Anthology: Knights Templar, The Order Of

KNOLLYS, Hanserd,  Sylvester Hassell Anthology: Knollys, Hanserd



LABORS AND TRAVELS OF ELDER LEMUEL POTTER Anthology: Labors and Travels of Elder Lemuel Potter
LAW satisfied, The, 
C. H.  Cayce Anthology: Cayce: 1907 April 9, 1907

The LAW of God: Abridged from John Gill (Emphasis added) Anthology: Law of God, The

LAW, The Abrogation of the Old Law Covenant,  Abridged from John Gill: (Emphasis added) (See in Anthology: Law of God, The)

LAW, The, and the Believer,  C. H. Cayce

LAZARUS, The raising of,  C. H. Cayce,


LEMUEL POTTER ON CLOSE COMMUNION Anthology: Lemuel Potter on "Close Communion"
LITTLE THINGS by Elder T. L. Webb, Sr. P-WebbSr: 1. PREFACE

LOOK UPON ZION Anthology: Look Upon Zion

Lu 4:8, C. H. Cayce Anthology: Cayce: 1914 (See under May 19, 1914)

Lu 7:28, C. H. Cayce Anthology: Cayce: 1935 September 5, 1935

Lu 9:13,  C. H. Cayce, Anthology: Cayce: 1912 July 30, 1912

Lu 11:30,  C. H. Cayce Anthology: Cayce: 1910 May 31, 1910

Lu 13:1-9,  C.H. Cayce

Lu 13:34,  C. H. Cayce Anthology: Cayce: 1900-1905 December 5, 1905

Lu 15:8,  C. H. Cayce Anthology: Cayce: 1910 April 26, 1910 

Lu 17:17,  C. H. Cayce Anthology: Cayce: 1911 January 24, 1911

Lu 17:20-21, C. H. Cayce Anthology: Cayce: 1916 (See under July 11, 1916)

Lu 18:15-17,  C. H. Cayce Anthology: Cayce: 1914 December 22, 1914

Lu 21:31-35,  C. H. Cayce, Anthology: Cayce: 1912 July 9, 1912

Lu 23:43,  C. H. Cayce Anthology: Cayce: 1913 April 22, 1913

LUTHER, MARTIN Anthology: Luther, Martin


MAGNA CHARTA, The  Sylvester Hassell Anthology: Magna Charta, The

MALACHI,  Sylvester Hassell Anthology: Malachi

Mal 4:2,  C. H. Cayce Anthology: Cayce: 1920

MANASSEH,  Sylvester Hassell Anthology: Manasseh


MANICHAEUS and MANICHAEISM,  Sylvester Hassell Anthology: Manichaeism, Manichaeus and


MARAH, The Waters of,  Sylvester Hassell Anthology: Marah, The Waters of

Mr 2:21-22,  C. H. Cayce Anthology: Cayce: 1907 May 14, 1907

Mr 3:14,19,  C. H. Cayce Anthology: Cayce: 1911 May 30, 1911

Mr 7:28-29,  C. H. Cayce Anthology: Cayce: 1909 (See under June 1, 1909

Mr 9:38-40,  C. H. Cayce Anthology: Cayce: 1913 November 4, 1913

Mr 9:43,  C. H. Cayce Anthology: Cayce: 1910 May 31, 1910

Mr 12:31,  C. H. Cayce Anthology: Cayce: 1920 June 15, 1920

Mr 16:16-18,  C. H. Cayce PAnthology: Cayce: 191515 June 15, 1915

MARTEL, Charles (See under CHARLES MARTEL) Anthology: Martel, Charles

MASSACHUSETTS, Persecution in,  Sylvester Hassell Anthology: Massachusetts, Persecution in

MATTANIAH (See under JEHOIAKIM) Anthology: Mattaniah

Mt 3:5-9, C. H. Cayce Anthology: Cayce: 1930 January 30, 1930

Mt 5:13  C. H. Cayce Anthology: Cayce: 1915 March 9, 1915

Mt 5:13-16,  C. H. Cayce Anthology: Cayce: 1907 March 19, 1907

Mt 5:32,  C. H. Cayce Anthology: Cayce: 1907 May 7, 1907

Mt 5:44, Mark Green Anthology: MATTHEW 5:44

Mt 8:11-12,  C. H. Cayce Anthology: Cayce: 1906 November 13, 1906 
Anthology: Cayce: 1925 May 15, 1925

Mt 8:22,  C. H. Cayce Anthology: Cayce: 1906 May 29, 1906

Mt 9:16-17,  C. H. Cayce Anthology: Cayce: 1935 September 19, 1935

Mt 10:6; 28:19, C. H. Cayce Anthology: Cayce: 1929 July 4, 1929

Mt 10:39,  C. H. Cayce Anthology: Cayce: 1916 March 14, 1916

Mt 11:12,  C. H. Cayce Anthology: Cayce: 1913 February 18, 1913

Mt 11:21, C. H. Cayce Anthology: Cayce: 1916 June 13, 1916

Mt 12:28,  C. H. Cayce Anthology: Cayce: 1916 July 11, 1916

Mt 12:43-44,  C. H. Cayce Anthology: Cayce: 1906 October 2, 1906 
Anthology: Cayce: 1912 November 19, 1912
(See also Anthology: Cayce: 1900-1905 December 12, 1905)

Mt 13,  C. H. Cayce

Mt 13:15,  C. H. Cayce Anthology: Cayce: 1908 (cf under September 8, 1908)

Mt 16:9,  C. H. Cayce Anthology: Cayce: 1914 December 22, 1914

Mt 16:19, C. H. Cayce Anthology: Cayce: 1913 June 24, 1913

Mt 18:8-9,15-17,  C. H. Cayce Anthology: Cayce: 1923 April 15, 1923

Mt 18:14,  C. H. Cayce Anthology: Cayce: 1911 June 11, 1911

Mt 19:8 Anthology: Cayce: 1909 February 23, 1909

Mt 19:24,  C. H. Cayce Anthology: Cayce: 1914 November 17, 1914

Mt 20:16; 22:14,  C. H. Cayce Anthology: Cayce: 1929 September 19, 1929

Mt 22:8-9,  C. H. Cayce Anthology: Cayce: 1914 May 19, 1914

Mt 22:30,32,  C. H. Cayce Anthology: Cayce: 1929 October 10, 1929

Mt 23:37,  C. H. Cayce Anthology: Cayce: 1907 August 7, 1907 

Mt 24,  C. H. Cayce Anthology: Cayce: 1906 June 26, 1906

Mt 24:19,  C. H. Cayce Anthology: Cayce: 1907 February 26, 1907

Mt 24; 24, the very elect,  C. H. Cayce Anthology: Cayce: 1909 April 27, 1909

Mt 24:37, C. H. Cayce Anthology: Cayce: 1909 August 10, 1909

Mt 25:1-13,  C. H. Cayce Anthology: Cayce: 1914 November 10, 1914

Mt 25:14-30,  C. H. Cayce Anthology: Cayce: 1915 June 1, 1915


The MAYFLOWER  (See under The INDEPENDENTS) Anthology: Mayflower, The

MELANCHTHON, Philip,  Sylvester Hassell Anthology: Melanchthon, Philip

MELCHIZADEK,  Harold Hunt Anthology: Melchizedek


MENNO SIMMONS,  Sylvester Hassell Anthology: Menno Simmons

MERCY,  C. H. Cayce Anthology: Mercy

MESSIAH, Old Testament Views of the,  Sylvester Hassell Anthology: Messiah, Old Testament Views Of The

MESSIANIC Prophecy,  Sylvester Hassell Anthology: Messianic Prophecy


MINISTRY, Support of the, Sylvester Hassell Anthology: Ministry, Support Of The

MINISTRY, Support of the, C. H. Cayce

MINISTRY, The Gospel,  Lemuel Potter Anthology: Ministry, The Gospel



MISSIONS, C. H. Cayce Anthology: MISSIONS


MOHAMMED and ISLAM,  Sylvester Hassell Anthology: Mohammed and Islam

MONERGISM,  Sylvester Hassell Anthology: Monergism

MONOPHYSITISM,  (See under NESTORIANISM) Anthology: Monophysitism

MONTANISM,  Sylvester Hassell Anthology: Montanism

MOON, The  Sylvester Hassell Anthology: Moon, The

MORAL Free --- Agent  (See under FREE Moral Agent) Anthology: Moral Agent, Free

MORDECAI,  Sylvester Hassell Anthology: Mordecai


MOSES,  Sylvester Hassell Anthology: Moses

MOURNER'S BENCH, The,  C. H. Cayce Anthology: Cayce: 1906 June 12, 1906


MUNSTER REBELLION, The,  Sylvester Hassell Anthology: Munster Rebellion, The

MUNZER, Thomas  (See under Martin LUTHER) Anthology: Munzer, Thomas

MUSICAL INSTRUMENTS  C. H. Cayce Anthology: Musical Instruments


NATURAL MAN, The  C. H. Cayce Anthology: Natural Man, The

NEHEMIAH,  Sylvester Hassell Anthology: Nehemiah

NEO-PLATONISM,  Sylvester Hassell Anthology: Neo-Platonism

NERO, The Roman Emperor,  Sylvester Hassell Anthology: Nero, The Roman Emperor

NESTORIUS and NESTORIANISM,  Sylvester Hassell Anthology: Nestorianism 
Anthology: Nestorius


NEW BIRTH, The, When does it take place,  C. H. Cayce (See under September 19, 1911 THE NEW BIRTH) Anthology: Cayce: 1911

NEW WINE: NEW BOTTLES,  T.S. Dalton Anthology: New Wine, New Bottles

NEWTON, Sir Isaac  Sylvester Hassell Anthology: Newton, Sir Isaac

NICE (or Nicea), The Council of,   (See under Constantine) Anthology: Nice, Council of (or Nicea)
NICHOLS-HOLDER DEBATE P-Debates: NH.000 Nichols-Holder Debate

NINETY-FIVE THESES   (See under Martin LUTHER) Anthology: Ninety-Five Theses


NORTHERN KINGDOM, The,  (See under The Kingdom of ISRAEL) Anthology: Northern Kingdom, The



NOVATIAN and the NOVATIANISTS,  Sylvester Hassell Anthology: Novatian and the Novatianists



OLD MAN and NEW MAN,  F. A. Chick
OLIPHANT - DURAND DEBATE ON TIME SALVATION P-DuraOli: 01.01 Letters on Time Salvation By Silas Durand & J.H. Oliphant

ORDINATION, why do Primitive Baptists not recognize the ordination of preachers who come to us from the Missionary Baptists,  C. H. Cayce

ORIGEN,  See under Academy at ALEXANDRIA


ORGANS in worship,  C. H. Cayce

OUR PURPOSE, Joe Nettles Anthology: OUR PURPOSE



PANTAENUS   (See article on The School at ALEXANDRIA) Anthology: Pantaenus

PARABLE of the sower, The,  C. H. Cayce Anthology: Cayce: 1906 November 6, 1906

PARDON of Sin, The,  Abridged from John Gill (Emphasis added) Anthology: Pardon of Sin, The

PASCAL, Blaise,  Sylvester Hassell Anthology: Pascal, Blaise

PASSOVER, The,  Harold Hunt Anthology: Passover, The



PAUL, the Apostle,  Sylvester Hassell Anthology: Paul, The Apostle

PAUL: the Chief of Sinners Anthology: PAUL: the Chief of Sinners

PAUL, When was he born again?  C.H. Cayce (See in Anthology: Paul, The Apostle)

PAUL'S THORN IN THE FLESH Anthology: Paul’s Thorn in the Flesh


PEASANTS’ WAR, The,   (See under Martin LUTHER) Anthology: Peasants' War, The

PELAGIANISM,  Sylvester Hassell Anthology: Pelagianism

PENTECOST,  Sylvester Hassell Anthology: Pentecost

PENTECOSTALISM,  C.H. Cayce Anthology: Pentecostalism

PEPIN, The Donation of  (See under CHARLEMAGNE) Anthology: Pepin, The Donation Of

PERSECUTION by Roman Emperors,  Sylvester Hassell Anthology: Persecution by Roman Emperors

PETER 1st, 1:22,  (See under Jas 4:8)

PETER, 1st, 2:8,  C. H. Cayce Anthology: Cayce: 1914 December 8, 1914

PETER, 1st, 2:10,  C. H. Cayce Anthology: Cayce: 1913 February 18, 1913

PETER 2:13, 14, 1st,  C. H. Cayce Anthology: Cayce: 1908 September 8, 1908

PETER 3:18-21, 1st, Spirits in prison,  C. H. Cayce Anthology: Cayce: 1906 October 23, 1906

PETER 3:21, 1st,  F. A. Chick

PETER 4:18, 1st,  C. H. Cayce Anthology: Cayce: 1936 August 6, 1936 
Anthology: Cayce: 1909 November 23, 1909 
Anthology: Cayce: 1907 March 12, 1907

PETER 2nd 2:2  C. H. Cayce Anthology: Cayce: 1908 May 19, 1908

PETER 2:22, 2nd  C. H. Cayce Anthology: Cayce: 1908 September 8, 1908 Anthology: Cayce: 1909 February 23, 1909

PETER, 2nd, 3:9,  C. H. Cayce Anthology: Cayce: 1911 June 13, 1911

PETER 3:9, 2nd,  C. H. Cayce Anthology: Cayce: 1911 June 13, 1911

PETER of Bruys and the PETRO-BRUSIANS,  Sylvester Hassell Anthology: Peter of Bruys and the Petrobrusians

PETER, The Apostle,  Sylvester Hassell (Quoting Pressense Anthology: Peter, The Apostle

PETER, The Books of 1st  and 2nd,  Sylvester Hassell Anthology: Peter, The Books of 1st and 2nd

PETER The Hermit (See under The CRUSADES) Anthology: Peter The Hermit

PETER LOMBARD (See under The SACRAMENTS) Anthology: Peter Lombard

PETER the Venerable (See under PETER de Bruys) Anthology: Peter The Venerable

PETROBRUSIANS (See under PETER DE BRUYS) Anthology: Petrobrusians

PHARISEES,  Sylvester Hassell Anthology: Pharisees


PHILEMON, The Book of,   (See under The Book of EPHESIANS)Anthology: Philemon, The Book Of

PHILIPPIANS, The Book of,  (See under The Book of EPHESIANS) Anthology: Philippians, The Book Of

Php 4:3,  C. H. Cayce Anthology: Cayce: 1907 July 2, 1907

PHILO (See under NEO-PLATONISM) Anthology: Philo

PHILPOT, J. C.  Sylvester Hassell Anthology: Philpot, J. C.

PILGRIM FATHERS, The  (See under The INDEPENDENTS) Anthology: Pilgrim Fathers, The

PLINY,  Sylvester Hassell Anthology: Pliny

PLOTINUS,  Sylvester Hassell Anthology: Plotinus

POPE EUGENIUS  III   (See under The CRUSADES) Anthology: Pope Eugenius III

POPE of Rome, The,  Sylvester Hassell Anthology: Pope of Rome, The

POPE, The Temporal Power of the Sylvester Hassell Anthology: Pope, The Temporal Power Of The

PORPHYRY   (See the article on NEOPLATONISM) Anthology: Porphyry

PRACTICE, Faithfulness in, Mark Green Anthology: PRACTICE, Faithfulness in,




PREDESTINATION & PROVIDENCE, PERSEVERANCE & PRESERVATION, Ronald Lawrence Anthology: Predestination & Providence, Perseverance & Preservation

PRESERVATION of the Saints, The,  Harold Hunt Anthology: Preservation of the Saints, The


PRIESTHOOD, The Mosaic,  Sylvester Hassell Anthology: Priesthood, The Mosaic

PRINCE OF LIFE, The, Mark Green Anthology: PRINCE OF LIFE, The Mark Green
PRODIGAL SON, The,  C. H. Cayce Anthology: Cayce: 1906 August 14, 1906

PROGRESSIVISM: the organ,  C.H. Cayce Anthology: Progressivism

PROMISES OF GOD, The, Philip Conley Anthology: PROMISES OF GOD, The

PROPHETS, The,  Sylvester Hassell Anthology: Prophets, The

PROPITIATION, Atonement, and Reconciliation,  Abridged from John Gill Anthology: Propitiation, Atonement, and Reconciliation

PROTESTANT Reformation, The,  Sylvester Hassell Anthology: Protestant Reformation, The

PROTESTANT, The Term,  Sylvester Hassell Anthology: Protestant, The Term


PROVIDENCE in the life of Job, Mark Green Anthology: PROVIDENCE in the life of Job

Ps 55:12-14, C. H. Cayce Anthology: Cayce: 1914 December 22, 1914

PSEUDO-ISODORIAN DECRETALS, The,  Sylvester Hassell Anthology: Pseudo-Isodorian Decretals, The

PUBLIC OFFENCES,  Lemuel Potter Anthology: Public Offences

PUBLIC OPINION,  Harold Hunt Anthology: Public Opinion

PUNISHMENT, Eternal,  (See under Eternal HELL) Anthology: Punishment, Eternal

PURITANS, The,  (See under The INDEPENDENTS) Anthology: Puritans, The



QUAKERS, The,  Sylvester Hassell Anthology: Quakers, The
R. H. Pittman P-QApittm: Questions and Answers



REDEMPTION,  Abridged from John Gill Anthology: Redemption


 REDEMPTION, Arguments Against Universal,  John Gill Anthology: Redemption, Arguments Against Universal

REDEMPTION, Particular,  C.H. Cayce Anthology: Redemption, Particular

REDEMPTION, Particular, extracted from John Gill

REDEMPTION, The Causes of,  Abridged from John Gill Anthology: Redemption, The Causes Of

REDEMPTION, THE OBJECTS OF, Abridged from John Gill Anthology: Redemption, The Objects Of 

REGENERATION,  different names for, C. H. Cayce

REGENERATION,  C. H. Cayce Anthology: Regeneration

REGENERATION: When does a person become a child of God?  C.H. Cayce (See in Anthology: Regeneration)

REHOBOAM,  Sylvester Hassell Anthology: Rehoboam



REMARKABLE PROVIDENCES Anthology: Remarkable Providences

REMONSTRANTS, The,  (See under James ARMINIUS) Anthology: Remonstrants, The

REPENT, does God,  (See under Jon 3:10.)

REPENTANCE,  C.H. Cayce Anthology: Repentance


REPRESENTATIVE Principle, The,  Sylvester Hassell Anthology: Representative Principle, The


RESURRECTION, The,  J. T. Oliphant Anthology: Resurrection, The

RESURRECTION,  T.S. Dalton (See in Anthology: Resurrection, The)

RESURRECTION Proof Texts (See in Anthology: Resurrection, The)

RESURRECTION,  Harold Hunt (See in Anthology: Resurrection, The

REVEALED, Mark Green Anthology: REVEALED

REVELATION, The Beasts of the, Sylvester Hassell Anthology: Revelation, The Beasts Of The 

REVELATION, The Book of,  Sylvester Hassell Anthology: Revelation, The Book Of

REVELATION, The Mark of the Beast, Sylvester Hassell (See in Anthology: Revelation, The Beasts Of The

REVELATION, The Two Horns of the Earth-Beast, Sylvester Hassell (See in Anthology: Revelation, The Beasts Of The)

Re 5:6,  C. H. Cayce Anthology: Cayce: 1915 March 23, 1915

Re 11:3,7-8,  C. H. Cayce Anthology: Cayce: 1930 February 27, 1930

Re 11:7-8  C. H. Cayce Anthology: Cayce: 1916 March 28, 1916

Re 12:1 Anthology: Cayce: 1913 April 8, 1913

Re 12:1-8,  C. H. Cayce, Anthology: Cayce: 1911 September 19, 1911

Re 12:7,  C. H. Cayce Anthology: Cayce: 1915 January 12, 1915 

Re 12:7-8 Anthology: Cayce: 1917 January 9, 1917 
Anthology: Cayce: 1935 October 3, 1935

Re 13:8,  C. H. Cayce

Re 16:13, C. H. Cayce Anthology: Cayce: 1918 March 5, 1918

Re 17:8,  C. H. Cayce Anthology: Cayce: 1914 (See under May 19, 1914

Re 22:14.  C. H. Cayce Anthology: Cayce: 1914 November 10, 1914

Re 22:17-19,  C. H. Cayce Anthology: Cayce: 1915 April 13, 1915

Re 22:18-19,  C. H. Cayce Anthology: Cayce: 1908 September 8, 1908

REVEREND,  R. H. Pittman Anthology: Reverend

RICHARD COEUR-DE-LION King of England  (See under The CRUSADES) Anthology: Richard Coeur-De-Lion King of England

RIGHTLY DIVIDING THE WORD OF TRUTH Anthology: Rightly Dividing the Word of Truth

ROBINSON, John  (See under The INDEPENDENTS) Anthology: Robinson, John

ROMANS, The Book of,  Sylvester Hassell Anthology: Romans, The Book Of

Ro 2:6-8,  C. H. Cayce Anthology: Cayce: 1909 (Under June 1, 1909)

ROMANS  5:14,  C. H. Cayce Anthology: Cayce: 1907 January 22, 1907

Ro 5:18,  C. H. Cayce Anthology: Cayce: 1911 February 21, 1911

Ro 6:3-4,  C. H. Cayce Anthology: Cayce: 1929 August 29, 1929

Ro 6:17,  C. H. Cayce Anthology: Cayce: 1917 March 13, 1917

Ro 6:23, C. H. Cayce Anthology: Cayce: 1909 June 1, 1909 
Anthology: Cayce: 1911 (See under MADE IT PLAIN, September 12, 1911
Anthology: Cayce: 1915 (See Ro 6 March 9, 1915)

Ro 7:1-3,  C. H. Cayce Anthology: Cayce: 1911 July 4, 1911

Ro 7:2-3 Anthology: Cayce: 1915 (See GILL ON Ro 7:2-3, May 11, 1915)

Ro 7:9-10  C. H. Cayce

Ro 7:24-25,  C. H. Cayce Anthology: Cayce: 1908 April 28, 1908

Ro 8:1, C. H. Cayce Anthology: Cayce: 1908 October 6, 1908 
Anthology: Cayce: 1936 April 2, 1936

Ro 9:13 C. H. Cayce Anthology: Cayce: 1927 August 15, 1927 
Anthology: Cayce: 1935 March 21, 1935

Ro 9:13 AND FUTURE IDENTITY, C. H. Cayce Anthology: Cayce: 1935 March 21, 1935

Ro 9:15-25  C. H. Cayce Anthology: Cayce: 1908 April 21, 1908

Ro 10, James Isaacs Anthology: ROMANS 10

Ro 10:13-15  C. H. Cayce Anthology: Cayce: 1907 November 19, 1907

Ro 13:1-8,  C. H. Cayce Anthology: Cayce: 1909 February 23, 1909

Ro 14:10,  C. H. Cayce, Anthology: Cayce: 1914 December 22, 1914





SABBATH, The,  Sylvester Hassell Anthology: Sabbath, The

SABBATHS, Multiple,  Harold Hunt Anthology: Sabbaths, Multiple

SACRAMENTS, The,  Sylvester Hassell Anthology: Sacraments, The

SACRIFICES, The Different --- of the Mosaic Law,  Sylvester Hassell Anthology: Sacrifices of The Mosaic Law, The Different

SAINT PETER’S CATHEDRAL,  Sylvester Hassell Anthology: Saint Peter's Cathedral

SAMARIA and the Samaritans,  Sylvester Hassell Anthology: Samaria And The Samaritans

SAMUEL 1st, 19:9, the evil spirit sent upon Saul,  C.H. Cayce Anthology: Cayce: 1910 (April 5, 1910)

SATISFACTION,  Abridged from John Gill Anthology: Satisfaction

SATISFACTION  C.H. Cayce (See in Anthology: Satisfaction)

SAUL of Tarsus,  (See under PAUL the Apostle) Anthology: Saul of Tarsus

SAUL, King,  Sylvester Hassell Anthology: Saul, King


SCAPEGOAT, The,  C. H. Cayce Anthology: Scapegoat, The 

SCHOLASTIC THEOLOGY,  Sylvester Hassell Anthology: Scholastic Theology

The SCHOOLMEN (See under SCHOLASTIC THEOLOGY) Anthology: Schoolmen, The

The SCOTTISH COVENANTERS  (See under The COVENANTERS) Anthology: Scottish Covenanters, The

SECOND CENTURY, The, Sylvester Hassell Anthology: Second Century, The

SECRET SOCIETIES,  John R. Daily Various3: SS.000 Secret Societies by Elder John R. Daily Anthology: Secret Societies

SELAH Anthology: Selah

SEMI-PELAGIANISM (See under PELAGIANISM) Anthology: Semi-Pelagianism


SERVETUS, Michael,   (See under John CALVIN) Anthology: Servetus, Michael

SHILOH  (See under JUDAH) Anthology: Shiloh


SIMMONS, Menno  (See under MENNO SIMMONS) Anthology: Simmons, Menno

SINS, GREATER AND LESSER, C. H. Cayce Anthology: Cayce: 1916 July 18, 1916

SIN, The --- Unto Death,  Harold Hunt Anthology: Sin Unto Death, The

SIX HUNDRED AND SIXTY-SIX  See the topic on The Mark of the Beast in the article on The Book of REVELATION Anthology: Six Hundred and Sixty-six

SODOM AND GOMORRAH  Sylvester Hassell Anthology: Sodom and Gomorrah

SOLOMON, Sylvester Hassell Anthology: Solomon

SOLOMON’S Temple spiritualized,  Sylvester Hassell Anthology: Solomon's Temple spiritualized

SONG SERVICE, The,  C. H. Cayce Anthology: Cayce: 1918 February 19, 1918

SONS of God, The,  Sylvester Hassell Anthology: Sons of God, The

SONS of the Prophets, The,  Sylvester Hassell Anthology: Sons of the Prophets

SOUL Anthology: Soul

SOUL of man, The,  Sylvester Hassell Anthology: Soul of Man, The

SOUL, The --- after death,  C. H. Cayce Anthology: Cayce: 1908 November 24, 1908


SPANISH Inquisition, The,   (See under the Spanish INQUISITION) Anthology: Spanish Inquisition, The


SPIRITUAL BIRTH, THEN SPIRITUAL INSTRUCTION, C. M. Mills Anthology: Spiritual Birth, Then Spiritual Instruction

STAUPITZ, John,   (See under Martin LUTHER) Anthology: Staupitz, John 

STRICT BAPTISTS (See under Strict BAPTISTS) Anthology: Strict Baptists


SUBLAPSARIANISM (Infralapsarianism)   (See under John CALVIN) Anthology: Sublapsarianism (Infralapsarianism)


SUNDAY SCHOOLS,  Sylvester Hassell Anthology: Sunday Schools

SUPEREROGATION, Works of,  Sylvester Hassell Anthology: Supererogation, Works of

SUPRALAPSARIANISM  (See under John CALVIN) Anthology: Supralapsarianism

SURETY or SECURITY, What is the difference,  C. H. Cayce (Under PREACHING AND SINGING ARTICLE NUMBER 4 of July 6, 1939) Anthology: Cayce: 1939 (Search for "Modern law makes very little difference between security  and surety; but there is a difference"

SYNERGISM,  Sylvester Hassell Anthology: Synergism



TABERNACLE, The, Symbolism of,  Sylvester Hassell Anthology: Tabernacle, The: Symbolism

TABERNACLE, No windows in the, (See in Anthology: Tabernacle, The: Symbolism)

TABLES OF STONE, The, Symbolism of,  Hassell Anthology: Tables Of Stone, The: Symbolism

TARES, Parable of the,  C. H. Cayce Anthology: Cayce: 1907 February 26, 1907

TEMPT Anthology: Tempt

TEN VIRGINS, The,  C.H. Cayce Anthology: Ten Virgins, The

TERTULLIAN  (See also under NOVATION) Anthology: Tertullian

TETZEL, John,   (See under SAINT PETER’S CATHEDRAL and Martin LUTHER) Anthology: Tetzel, John 


THE BAPTISTS IN ALL AGES, J. S. Newman P-Baptist: 000 Title

THE BEST OF ELDER GUY HUNT Various3: GH.000 The Best Of Elder Guy Hunt

THE BRIDE AND SEVEN OTHER WOMEN, Monroe Jones Anthology: The Bride and Seven Other Women
THE CAYCE-PENICK DEBATE Various3: CP.00 Cayce - Penick Debate

THE CITY FOURSQUARE Anthology: The City Foursquare

THE CIVIL WAR Anthology: The Civil War

THE CIVIL WAR, It was not about slavery Anthology: The Civil War - It Was Not About Slavery

THE CIVIL WAR - New England Slave Traders, Arthur H. Jennings Anthology: The Civil War - New England Slave Traders

THE CIVIL WAR - The Experience of a Slave in the Old South Anthology: The Civil War - The Experience of a Slave in the Old South



THE GOSPEL, S. A. Paine Anthology: The Gospel

THE GOSPEL, W. H. Crouse (See in Anthology: The Gospel)

THE GOSPEL, Lemuel Potter (See in Anthology: The Gospel)






THE LAW OF MOSES Anthology: The Law of Moses


THE LONDON CONFESSION And its Place in Baptist History Anthology: The London Confession and It's Place in Baptist History

THE LOST  HISTORY OF CALVINISM, Harold Hunt P-CalvHun: HC.001 Title page



THE OLD WELLS, T. L. Webb, Jr. Anthology: THE OLD WELLS




THE WICKED, Mark Green Anthology: THE WICKED

THEODORE,  Sylvester Hassell Anthology: Theodore

THESSALONIANS, The Books of 1st and 2nd,  Sylvester Hassell Anthology: Thessalonians, The Books of 1st and 2nd





THIS IS MY LIFE, Charles Holmes Anthology: THIS IS MY LIFE


THOMAS A BECKETT,  Sylvester Hassell Anthology: Thomas A Beckett

THOMAS AQUINAS  (See under Thomas AQUINAS) Anthology: Thomas Aquinas
THOUGHTS ON THE WILL, J. H. Oliphant Various4: TW000 Thoughts On The Will

THREE HOURS Darkness,  (See Three Hours DARKNESS at the Crucifixion of Christ) Anthology: Three Hours Darkness


TIME SALVATION,  C.H. Cayce (See in Anthology: Time Salvation

TIME SALVATION,  J. H. Oliphant vs. Silas Durand (see in Anthology: Time Salvation)

TIME SALVATION,  De 11:26-28,  C. H. Cayce

TIME SALVATION,  De 28-30,  Harold Hunt (See in Anthology: Time Salvation)

TIME SALVATION, T. S. Dalton Various3: Elder T. S. Dalton - Time Salvation
TIME SALVATION and Baptism, (See under BAPTISM and Time Salvation)

TIMOTHY, 1st, 2:9-12,  C. H. Cayce Anthology: Cayce: 1915 June 1, 1915

TIMOTHY, 1st, 3:12, C. H. Cayce Anthology: Cayce: 1911 June 6, 1911

TIMOTHY, 1ST 4:10, C. H. Cayce Anthology: Cayce: 1926 August 1, 1926

TIMOTHY, 1st 5:9-11,  C. H. Cayce Anthology: Cayce: 1929 November 7, 1929

TIMOTHY, 2nd, 2:15,  C. H. Cayce Anthology: Cayce: 1930 January 9, 1930

Tit 3:3-5,  C. H. Cayce,

TORQUEMADA, Thomas de,  (See under The Spanish INQUISITION) Anthology: Torquemada, Thomas de

TOTAL DEPRAVITY, S. A. Paine (See in Anthology: Campbellism)

TOTAL DEPRAVITY,  J.H. Oliphant Anthology: Total Depravity

TOTAL DEPRAVITY and the ability to obey God,  J.H. Purefoy (See in Anthology: Total Depravity)

TRAJAN,  (See article on PLINY)
Anthology: Trajan

TRANSUBSTANTIATION,  Sylvester Hassell Anthology: Transubstantiation

TREATISE ON SALVATION, T. S. Dalton Anthology: Eternal Salvation and Time Salvation

Anthology: Trichotomy

TRINITY, The,  Abridged from John Gill Anthology: Trinity, The


TWELVE AND TWENTY, The Numbers (in Combination) The Numbers TWELVE and TWENTY (in Combination) (See under The Waters of MARAH)
Anthology: TWELVE and TWENTY, The Numbers (in Combination)

TWELVE MARKS, The,  (See under The CHURCH (Twelve Marks)
Anthology: Twelve Marks, The

Anthology: Twenty-third Psalm

TWO SEED doctrine, The,  C.H. Cayce Anthology: Two Seed Doctrine



UNKNOWN TONGUES,  C. H. Cayce Anthology: Cayce: 1914 November 17, 1914

UNREGENERATE, The, Are any of God's commandments addressed to them.  C. H. Cayce 

USSHER’S CHRONOLOGY,  Sylvester Hassell Anthology: Ussher's Chronology

UZZIAH,  Sylvester Hassell Anthology: Uzziah




VIRGIN BIRTH, The,  S. A. Paine Anthology: Virgin Birth, The




WALDENSES (Waldensians), The,  Sylvester Hassell Anthology: Waldenses

WALDENSES, The, their soundness or unsoundness,  Sylvester Hassell (See in Anthology: Waldenses)

WARTBURG, The Castle of,  (See under Martin LUTHER) Anthology: Wartburg, The Castle Of



WELCH TRACT CHURCH, The,  Sylvester Hassell Anthology: Welch Tract Church, The

WESLEY, John,  Sylvester Hassell Anthology: Wesley, John

WHAT DID GOD DETERMINE BEFORE TO BE DONE Anthology: What Did God Determine Before To Be Done

WHEAT AND TARES,  C. H. Cayce Anthology: Cayce: 1910 December 6, 1910
Anthology: Cayce: 1911 February 21, 1911

WHEAT AND TARES AGAIN,  C. H. Cayce Anthology: Cayce: 1911 August 8, 1911

WHEN GOD THUNDERS IN THE HEAVENS Anthology: When God Thunders In The Heavens



WHITEFIELD, George,  Sylvester Hassell Anthology: Whitefield, George



WILL, The, or Free Agency,  J.H. Oliphant Anthology: Will, The or Free Agency

WILLIAMS, Roger, C. H. Cayce


WINE or GRAPE JUICE,  C. H. Cayce Anthology: Cayce: 1914 September 15, 1914

WOMEN PREACHERS,  C. H. Cayce Anthology: Cayce: 1907 April 23, 1907
Anthology: Cayce: 1908 May 19, 1908

WORKS of Supererogation   (See under Works of SUPEREROGATION) Anthology: Works of Supererogation

WORKS, SALVATION BY, Harold Hunt Anthology: Works, Salvation ByAnthology: Works, Salvation By

WORMS, Diet of,   (See under Martin LUTHER) Anthology: Worms, Diet Of

WYCLIFFE, John,  Sylvester Hassell Anthology: Wycliffe, John




YE MUST BE BORN AGAIN Anthology: Ye Must Be Born Again 



Zec 4:14,  C. H. Cayce Anthology: Cayce: 1909 February 23, 1909

ZEDEKIAH,  Sylvester Hassell Anthology: Zedekiah

ZWINGLI, Ulrich,  Sylvester Hassel Anthology: Zwingli, Ulrich

1-1 Acknowledgments



It is customary in a work like this to make some acknowledgments, and it is certainly proper that I should do so.  The first is to my wife, Doris, who, for almost fifty years now, has either been left feeling neglected, while I buried myself in my studies, or she has been left at home feeling abandoned, while I traveled to parts unknown, preaching for the Primitive Baptists.  What a Godsend she has been to me.  I shudder to think where I would be today, if God had not provided me with her.  Much of the credit for this work goes to her, for those countless hours she has spent doing chores that were properly mine, while I buried myself in this work.  There are our four children, Stewart, Suzanne, Sophia, and Rachel, who have never received as much of my time and attention as they properly deserved.  There are the Primitive Baptists themselves, who long ago took me in, and for over forty years have generally overlooked my shortcomings.  And there is my special friend, Brother Tom Hagler, whose generosity has made this work financially possible.


Elder Harold Hunt

1-2 Foreword



Our Primitive Baptists have a rich heritage of literature on a wide range of subjects.  In an unpublished manuscript, Elder David Pyles makes the comment, “On points of emphasis and on methods of explanation, I have long preferred the Primitive Baptists of the 19th century over any generation of Christians since the Apostles.”  I would probably expand that expression to take in the early 20th century, but I agree entirely.  In the first century and a half after America gained her independence our people produced some of the brightest minds the Lord’s church has known.  Blessed with a hitherto unknown freedom of religion, and liberty of free speech, those brethren soared to heights previously unknown in their examination of God’s Word.


We call to mind names like Sylvester Hassell, Claud Cayce, T.S. Dalton, James Oliphant, Joseph Newman, John R. Daily, Walter Cash, and John Clark.  The list goes on and on and on.  Those are not the best known names among the denominational world, but for true insight into the most profound of Bible subjects, they leave the John Calvin’s, the Martin Luther’s, and the Augustus Strong’s in the dust.  None of them were such linguists and rabbinical scholars as John Gill, and J. B. Lightfoot, but for sound and accurate explanations of Bible principles, not even the great Gill could keep up.  We are not likely to see their kind again.


It is the great tragedy of our age that so few of our people are acquainted with the work of those men.  A few days ago in talking to one of our young ministers, I mentioned the name Claud Cayce.  He wanted to know, “Who is he; I never heard of him.”  The brother is one of our brightest and best, and I certainly mean no reflection on him, but I fear that is the case with more of our young generation than we have been aware.  They are well acquainted with writers like Arthur Pink, and John MacArthur, and John Piper, but they never heard of those able Primitive Baptist ministers of the past, who had far more insight into God’s Word than any of those writers ever had.


At the present time our people are being torn apart by a Calvinist\Liberal Movement from one direction, and a Pseudo-Conservative Movement from the other direction.  Between those two extremes are the other eighty percent of solid, conservative Primitive Baptists, who are still faithful to the Bible, and faithful to those unchangeable principles that have guided our people for two thousand years now.  Truth will prevail; it always has; but we would be so much better prepared if our people were as well acquainted with our literary heritage today as we were, when I first came among the Primitive Baptists over forty years ago.


It is our purpose in this work to assemble as wide a range of quotes and articles from those men as we can put together.  We have arranged the material alphabetically by topics for ease of reference.  We hope that will be a benefit.


I gave up my secular employment over seventeen years ago.  During most of those seventeen years I have been gathering this material.  There have been numerous interruptions, but I have been working at the project regularly for the last ten years.  And for the last two or three years, I have done little else.


There is a good supply of material to work with.  I have a fairly large personal library.  It fills one eight by ten feet book case, and eight other average size cases.  I am an early riser; I usually get up by 5 o’clock every morning, and I spend most of the day in my study, much of it working on this project. 


Until recently our people were in possession of “the finest collection of free grace literature to be found anywhere in the world.”  It contained several thousands of titles.  I had hoped, that when I had exhausted my own resources, I could access that library. 


It was a shock to discover that, at the very time we needed access to those books, they had been secretly sold—sold that is, without the knowledge or consent of the people who put up virtually all the money for their maintenance and preservation. 


But what is done, is done.  There is nothing to be gained by continuing to complain over what could not be prevented, and cannot be undone.  I have heard it said that, “It is better to light a single candle, than to curse the darkness.”  This project is my single candle.  I hope it will help to move the darkness just a little.


We are printing one volume at a time.  For one thing, I do not want one shipment of thousands of books set off on my back porch the same day.  At the time we are printing this first volume, we cannot know for sure whether there will be eight volumes, or perhaps, ten.  There will be at least eight volumes in this first printing.


We want to make the books available to everyone who is interested.  We have received some generous financial assistance, which will allow us to sell the earliest printings at roughly half of the actual cost of production.  We will do that until our resources are exhausted.  From that point we will have to continue, as we always have, trusting God to make a way.


If you see the need for such a work as this, there are several ways in which you can help, and we certainly request the assistance of all those who love the Lord, and who love the truth of his word.


First, as you might imagine, this work is too overwhelming for any one person.  We invite every reader to join us in searching the writings of ours and previous generations, looking for material that needs to be considered for future editions of this work.  If you have an old Primitive Baptist book you think I should read, I would be glad to borrow it, or, if the price is reasonable, and I do not already have the same book, I would like to buy it.


And, very importantly, we want every person, who is willing to do so, to go carefully over this work.  We will always have differences of opinion; we cannot expect to agree on the explanation of every passage.  But if you find any expression, or any point of view, that you feel is fundamentally unsound, we hope you will call it to our attention.  We cannot promise to make every change suggested, but we will give the matter our serious consideration. 


On our title page we use the expression, “Conservative, Biblical, and as doctrinally sound as we know how to make it.”  We are serious about that pledge, and we solicit the help of every reader in achieving that goal.  We want this work to be as dependable a presentation of Primitive Baptist conservatism as our people are able to produce.  We are already working on the Second Edition, and we will send it to the printer as soon as this printing is exhausted.  With your faithful assistance we expect the next edition to be improved and more comprehensive than this one.


More than that we request your prayers for this endeavor.  There is no way we could have come this far without the Lord’s help.

Elder Harold Hunt

1-3 The Power Of Love - Sam Bryant



The following sermon was delivered by Elder Sam Bryant at the 2002 Smoky Mountain Spring Meeting.  It expresses my sentiments so much better than I can, that I asked for his permission to use it as the preface for this Anthology.          Hlh




It is a great joy to be here at this meeting.  And I have enjoyed so much the preaching, the singing, and the sweet fellowship. It has been a real boost to me personally.  And I am thankful now for the opportunity to speak to you for a little while.   Brother Franklin and I came up together, and as we were riding along, we were talking about exactly why we were coming.  We know when you come to a meeting like this, your primary purpose ought to be to worship the Lord and be drawn closer to him, but I also love these beautiful mountains and enjoy doing some sightseeing.  That’s quite an incentive to come to the meeting.  And, of course, I love you all; I love the fellowship of the saints and I believe there is room in our lives for all of these reasons to come together for this meeting.  Now I hope you’ll pray for me  as I endeavor to speak to you at this time. 


Brother Harold quoted tonight in his opening remarks a passage of scripture from Ps 133:1, “Behold how good and how pleasant it is for brethren to dwell together in unity.”  That helped  to settle my mind on what I would try to speak on tonight.  David in his life knew what it was for brethren not to dwell together in unity.  His own brethren according to the flesh, at times, had it in for him.  King Saul hunted him down, and tried to kill him.


There was a lot of fighting among his children.  Much of David’s life on this earth was spent when brethren were not dwelling together in unity.  But he knew how good and pleasant it was when brethren did dwell together in unity.


And you know if you are going to have unity among the brethren, you’ve got to work at it, and it’s not an accident.  I want to call your attention tonight to what I think would help as far as having unity among the brethren, help more than anything else, and that’s in 1Jo 4:18; “There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.  We love him because he first loved us.  If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?  And this commandment have we from him, That he who loveth God love his brother also.” 


And so in this passage that I’ve read to you, John talks a lot about the subject of love.  He begins, first of all, I think, to talk about the love of God for us.  And, you know, the more we learn about God’s love for us, the more it helps us to love one another.  That’s a powerful motivator to love one another, when we think about how much the Lord loved us.  And John said here in 1Jo 4:18; “There is no fear in love: but perfect love casteth out fear”. 


Now the only perfect love I know anything about in this world is God’s love.  Brotherly love is a wonderful love. The love  people have in marriage is a wonderful love.  So is neighborly love. And what about a mother’s love?  Those are all wonderful manifestations of love, but they are not perfect.  But God’s love for us is a perfect love.  And the more you and I learn about God’s love for us, his perfect love for us, the less fear we will have in this world, because we’ll know that he loves us with an everlasting love, and that he will take care of us.  He will not leave us, nor forsake us.


And I believe God’s love is an eternal love, and it’s an unconditional love.  Did you know, if I understand the love of God tonight, as it is presented to us in scripture, he could never love us any more than he loves us right now.  And he could never love us less than he loves us right now.  If you and I should read this bible through ten or twelve times a year, and go to every gospel meeting we could possibly get to, and visit all the nursing homes and hospitals weekly, and give half of our goods to feed the poor, and spend three or four hours a day in fervent diligent prayer, and lived that kind of life for the next fifty years, you know, God wouldn’t love you a bit more than He loves you right now.


Because God’s love is an unconditional love, you don’t make God love you more by living a better life.  God forbid, but if you didn’t ever go to another meeting or read the Bible again, wasted your life in this world, I don’t believe God would love you a bit less than he loves you right now.  You all agree with that?  Now a lot of people don’t understand that about God’s love, because human love isn’t that way.  In this world, in our relationships with people, our love for one another can grow, or it can be diminished.


There are people here tonight that I’ve known a long time, and I love you tonight more than I’ve ever loved you in my life.  My love has grown for you. 


But my love for people can be diminished, it can grow cold. People can treat you so cruel, and betray you, and reject you, to the point where your love and respect for them can be all but destroyed.  We are humans.  But not God’s love.  It can’t grow, and it can’t be diminished.  His love is a perfect love. And I believe God loved his people from all eternity, and he chose them in Christ, and he loved them, when he died for them on the cross. He loves them tonight.  He’ll love them when this world is no more.


And I want to tell you, if that doesn’t make you feel safe, I don’t know what it would take to make you feel safe.  “Perfect love casteth out fear,” and when fear comes into our hearts, and we worry about the circumstances of this life or impending danger, it’s usually because we have forgotten how much God really loves us, and how much he is able to take care of us.  So we need to dwell a lot on the perfect love of God.  Oh my friends, “perfect love casteth out fear.” I think if people, who are not Primitive Baptists, could ever come to understand God’s love, as it is presented in scripture, they would have to believe like we believe.  If God loves a person, and gave his Son to die for that person, to put away their sins, do you think there is any possibility that God would ever let that person be lost, spend eternity in hell?  No!! 


We need to know something about the love of God, the perfection of God’s love.  In Joh 13, the Bible says, “Having loved his own which were in the world, he loved them unto the end.”  To the end of what?  To the end of his life.  In other words he gave his life for his people.  Now that’s love.  He didn’t love us just enough to give us a cool drink of water, or shelter for the night.  He loved us enough to give his life for us on the tree of the cross.  As John said here in 1Jo 4: “Herein is love.” 1Jo 4:10, “Herein is love, not that we loved God.”  Oh, we ought to love him, and I want to love him more.  But my love for God is so fickle, compared to his love for me, until it’s not worth mentioning.  “Herein is love, not that we loved him, but that he loved us.”  How much did He love us?  He loved us and gave—now listen to this—“Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.”  Our sins have been paid for, because he loved us so much, he gave his Son to die in our room and stead.  


Now let me tell you, that’s love beyond comprehension.  That’s love beyond our ability to understand.  But the more I do understand it, the less fear I have in this world.  And I don’t believe that anybody God loved, and Jesus died for, will ever perish in hell.  They will be saved.


I like that song we sing, Safe In His Love.  You are safe in the love of God.  Oh, how we like to preach on the love of God for his children.  But now the apostle says: “We love him because he first loved us.   If a man say, I love God, and hateth his brother,” what is he; “he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?”  That’s very good logic.  “And this commandment have we from him, That he who loveth God love his brother also.”  So you and I are commanded in scripture to love our brethren. 


Now I want to notice with you in Heb 13:1, this expression.  As he begins in the first part of this chapter, Paul gives the Hebrews a long list of admonitions.  He begins by saying this to them in this concluding chapter of this marvelous book, “Let brotherly love continue.”  Now he didn’t say to go out and get it.  I believe God puts that love in our heart.  We don’t have this kind of love  by nature.  By nature we don’t love the brethren.  But if we are born again, God has put love in our hearts for the brethren.  Now he says, “Let brotherly love continue.”  If you can let it continue, obviously, you can hinder it.  God’s love will continue, but ours can be hindered. We don’t want to do that as God’s children.  We want to let it flow freely in the midst of the church among the brethren.  “Let brotherly love continue.” 


Now Paul could have had reference primarily to the Hebrew brethren loving other Hebrews.  When Paul wrote this letter to them, they were going through a very trying time in their history as Hebrews.  They were facing great trials and tribulations, and there was tremendous unrest among the Hebrews.  They were suffering Roman domination of the Hebrew nation, and one Hebrew was set against another.  And there were many Hebrews, who had come to understand that Jesus was the Savior and the Messiah.  Many other Hebrews were holding on to Moses and the law, and that had caused tremendous friction among the Hebrew brethren. 


Why, there was a time, even in Paul’s life that he thought he did God’s will to put Hebrews to death who believed in Jesus.  And I want to tell you, that kind of friction would cause brotherly love not to flow.  Paul is writing to the Hebrews, and saying to love your Hebrew brethren, that have not yet come to understand that Jesus is the Savior and the Messiah.  That was a tremendous challenge to those Hebrews in the first century, to love other Hebrews, who were still observing Moses’s law and putting animal offerings on the altar. What an insult to their precious Savior they loved, and knew he was the end of the law for righteousness sake.  Now I want to tell you tonight, beloved, you and I are to love our brethren, who do not understand the doctrine of grace as we do.  We’re to love them for Jesus’s sake.  We’re not to be hostile toward them. 


In our community last year, a church of another denomination that had run down, had gotten a young preacher in from the seminary, and he had a lot of new ideas about how to build a church, and he was really building the congregation.  They were having housefuls, and I heard about some of his gimmicks—like if you get a certain number here on Sunday morning, “you can hit me in the face with a  pie.”  You’ve heard those gimmicks.  On Sunday, if they got a certain number there, he would get on top of the church building and preach.  One Sunday, he was going to kiss a goat, if they got so many there. 


Well, those people went out and got others to come in, and they had the house full.  When I heard about those gimmicks, I chuckled and laughed, and thought, how ridiculous.


Sometime later, I had a funeral service with him at that particular church building.  I got there a little early that day, and I saw up over the pulpit this quotation, “Whatever  it takes,” in broad letters, “Whatever it takes.”  You know my attitude toward that young preacher changed in a moment, and I thought, “If he believes what his denomination says they believe, that you’ve got to do something in order to get people to accept Christ and go to heaven, and if they don’t, they are going to hell, I would agree with him.  Whatever it takes get them to church.  If me kissing a goat would save just one sinner from eternal hell, I should be willing to kiss a 1000 goats.


I admired his zeal.  As a matter of fact, I wouldn’t have any respect for him, if he didn’t use every gimmick in the book to get them there.  Now I still don’t believe in his doctrine, and I’m sorry he is in the dark, because I believe Jesus did whatever it took to get us to heaven, and he did it by himself.  He said on the cross, “It is finished!” 


If Jesus didn’t finish the work, he was deceived, because he sure thought he did!  Many of our brethren don’t know the truth about the finished work of Christ.  What should our attitude be toward them?  We ought not to ridicule them and make fun of them, we ought to love them and pray for them for Jesus’s sake.  Primitive Baptists have done much harm by being too harsh in our ridicule of those who differ with us in doctrine. We have to expose error, and we are bound to teach the truth, but we ought to love our brethren, who don’t know the truth. 


I want to tell you I was blessed in my life at the age of fourteen to find out salvation was by the grace of God, and I’ve been resting in that for thirty-six years now.  And I would to God all of his children could know that. 


I want to tell you, Paul loved the brethren.  He loved those that didn’t agree with him.  I want you to listen to what he said over in Ro 10.  He said, “Brethren, my heart’s desire and prayer to God,” for who, “for Israel.” And I think he is talking about God’s people among the natural Jews.  “My heart’s desire,” brethren, talking to the Gentiles in Rome, “Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.” 


Saved from what?  Not saved from eternal hell, but saved from a doctrine that enslaves them in this life.  “For I bear them record that they have a zeal of God, but not according to knowledge.  For they, being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.” 


He was praying for his brethren.  You want to know how much Paul loved his brethren among the Jews, turn back to Ro 9:1.  “I say the truth in Christ, I lie not,  my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart.  For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh.”  Oh he loved the Hebrews.  He could wish himself accursed from Christ for his brethren according to the flesh. 


I don’t know if I love anybody that much tonight,  but Paul loved the brethren, the Hebrews, so much that he would even be accursed from Christ if his brethren could be blessed to see the truth.  Oh, that’s love.  That man had a lot of love in his heart for the Hebrews.  And let me tell you, they didn’t love him in return.  No sir, they turned on him, they despised him, they thought lowly of him, because he had denied Judaism, and had committed himself to Jesus Christ and him crucified.  But oh, how he loved the Hebrew brethren. 


And this dear man had to spend most of life among the Gentiles.  Paul loved the Jews.  If any man on Earth ever loved his nation, Paul loved his nation.  And yet God had called him to be a minister and an apostle to the Gentiles, and for most of his life he had to be away from his brethren according to the flesh.  Oh, he wanted to go to Jerusalem.  He longed to go to Jerusalem.  Antioch was his headquarters but Jerusalem was his heart.  He loved those Jewish people.  He would have  chosen many times to have been among them rather than the Gentiles, but in obedience to the call of God on his life, he turned his back on his brethren according to the flesh, and went to Antioch, and went to Rome, and went to Corinth, and went to Spain. 


You know what drove him to those places, the love of God in his heart for his brethren.  I want to tell you, love is a powerful thing.  It’s the most powerful force in the universe tonight, and Paul said, “Brethren, let brotherly love continue.”  I’ll tell you what; he did love the brethren. 


Now Paul didn’t say, “Love the brethren when they are as sweet as little angels dipped in sugar.”  Did you notice that, he just said, “Love the brethren, let brotherly love continue.”  You know there are brethren in the world, who are easy to love.  I can look around here tonight, and see some that I feel like are very easy to love. 


I guess the easiest man I’ve ever known in the ministry to love was my pastor and father in the ministry, Elder Cecil Darity.  He is easy to love.  If you couldn’t love him, you needed a heart check-up big time. He is an easy man to love.  


And there’s a lot of brethren and sisters, that are just easy to love.  You don’t have to work at loving them, they’re easy to be around.  They are humble, God fearing; they make you feel good.  You all like to be around folks like that?  Oh, I do, friends.  I like to be around people that are easy to be around, and not always nit-picking and finding fault, but you know that they are just lovely people.  And there’s people like that in the world. 


But God didn’t say just to love the lovely, but he said, “Let brotherly love continue.”  We are to love brethren when they are mean, and hateful, and spiteful, and judgmental, and devilish, and resentful.  We’re to love them then, isn’t that right?  Now that’s when you find out how much you really love the brethren.  You know most of us ask God to help us to love the unlovely, but when he sends an unlovely person along, we don’t like that too much. 


How are you going to love the unlovely, if you don’t have any unlovely folks in your life?  And most of us have some of those along the way. 


May I say that love does not mean we have to let people walk all over us, and that we have no right to call their hand, or rebuke them when we feel they are wrong.  But it does mean we have to be kind and longsuffering.  Now he says, “Let brotherly love continue.” 


Talking about Paul’s love for the Hebrews, I think he loved God’s people among the Gentiles also.  I think he proved that in his attitude toward the Corinthian church.  Have you all ever—well I know you have—but have you recently read the books of First  and Second Corinthians, and noticed just exactly what kind of church that church was?  Listen to what Paul said in the first verse of the first chapter of First Corinthians, (1Co 1:1) “Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, unto the church of....,” what?  “Unto the church of God which is at Corinth.” 


Now when you get through reading the first book of Corinthians, you’ll scratch your head and wonder is that really the church of God, because I’m telling you, that church had a lot of major problems in it.  Why, here in the first chapter, Paul talks about one of the biggest problems they had, and it was a division in the church over preachers. 


Some of them said, “I like Paul.  If he’s not preaching I won’t be there.  I like his depth.  Oh that man can teach you something that’s out of this world.”  And others said, “If Paul’s there, I’ll go to sleep.  I can’t follow him.  He’s too deep for me.  But if Peter is preaching, that old rugged fisherman, I will be there.  He butchers our language, but I tell you I can relate to him.”  And others said, “Well I don’t care a thing for him.  You can have both of those fellows but if Apollos is in the pulpit, I’ll be there.”  And some of them didn’t want to hear any preacher, they just said, “Jesus is all I want.” 


Now they didn’t have a good attitude, either I don’t think.  But anyway,  Paul talks about the church being divided and he brings that up in the first chapter.  You know, I have said I believe ninety percent of the trouble among the Old Baptists is caused by preachers, who are walking in the flesh.  Would anybody here agree with that?  Sometimes it is about ninety-nine percent.  But you know what?  The preachers were not the problem in the church in Corinth.  I believe Peter and Paul and Apollos were united.  They were standing together for the cause of Jesus Christ.  Now there were differences in their styles and personalities and gifts, but these brethren were united under the blood stained banner of Jesus Christ. 


The problem was the church was carnal and worldly.  And Paul says, “I didn’t die for you; you weren’t baptized in my name.”  That’s the first problem.  That’s enough right there to kill a church, to get divided like that.  You know sometimes today when the Old Baptists have a little trouble and there’s a little war, you hear a  war drum beating, our brethren say, “Oh what’s going to happen to us.”  And they just make out like this is the first time in the history of the church there has ever been any trouble.


A brother told me one time years ago, “Brother Sam, I just tell you, I’m just so discouraged I’m ready to quit.”  He says, “There is just so much trouble going on.”  I said, “Have you read the New Testament lately?”  He said, “What’s that got to do with it?”  I said, “It’s got everything to do with it.  They had more problems in the first century than you’ve ever known in your lifetime, and, Brother, they didn’t quit.”  And there is no place for you and me to quit tonight.” 


Now the Corinthian church was divided over preachers, and they had the big head.  See, these were Greeks.  They weren’t little short, olive-complected Jews with big noses.  Brother, these were Grecians.  They had all but perfected the human body.  They had invented the Olympic games.  Oh yes, they were brilliant intellectuals, and fine physical specimens of the human race.  And Paul had gone over there as a little Jew, and they laughed at him and said, “Why he can’t even talk good.  He stammers when he talks.” 


I’ll tell you, they had the big head.  These Greeks were high-minded, arrogant people.  They thought they were really something—even in the church, born again, and baptized.  They were in the church, and still had a lot of pride in them.  The first chapter deals with that. He told them that God uses the weak and foolish to confound the mighty and wise, so we would glory only in God.


Well, I could spend the whole night talking about the problems at Corinth.  You know, in the fifth chapter (1Co 5) they had a case of incest.  That was unspeakable.  And they had brethren taking one another to law, suing one another in a court of law.  They had long haired hippies.  They had women who weren’t subject to their husbands.  They had brethren getting drunk at the communion service.  According to the 13th chapter (1Co 13), they really didn’t love each other like they should.  They even had a major doctrinal problem, because some were denying the resurrection of the body.  Now I’m telling you, I don’t know of any of our churches as bad off as they were, do you all? 


I mean, all of our  churches have problems, and by the way, I want to say this, if you all are looking for a perfect church, don’t ask me for directions.  I don’t know where one is.  And if you find one, please don’t join it, because if you joined it, it wouldn’t be perfect anymore.  Would you all say amen to that? Was that an oh, me, or an amen? 


But any way, this church had a lot of problems in it, and Paul didn’t let them off the hook, Brother.  I’m telling you, when you read this book, you can find out why they got angry with him.  He let them have it with both barrels. And we should be faithful to point out errors today, that we see among the churches. Now why would Paul continue to labor with a church like Corinth? 


You know Primitive Baptists in our day, and I think we’ve had this habit a long time, when a church starts doing something we don’t like, the first thing we want to do is put up bars against them. unchurch them.  That’s just a bad habit. It has never worked.  And it is very unscriptural.  Some people think a church split is a sign of great strength. Well, I don’t. 


I believe with all my heart, we should be set for the defense of the gospel, and if there should be someone, who would trouble your church by perverting the gospel of Christ, let him be accursed. That is the individual, who would be perverting the gospel.  Surely a local church has a right and duty to bar a preacher from its pulpit, if they believe he is unsound or immoral in his personal life. 


But who would want to bar a church Jesus Christ has not unchurched?  Not me. I might not feel comfortable visiting them, and I don’t have to, if I don’t feel impressed to, but it is not my business to unchurch them. You know what I really think the problem is with some brethren who want to bar churches and declare them out of order?  They really don’t trust Jesus as the head of the church.  Do you believe He is still the head of the church today and able to sit in judgment over each church?  I do. He said he would remove the candlestick. He never told one church to go over and remove the candlestick from another church. That is his job and I trust him enough to leave that in his hands.


Most churches I know have enough problems in their own local fellowship to keep them busy without trying to tend to some one else’s business.  And I can tell you for sure, if this church at Corinth  was around today, the war drums would be heard, and many would be tempted to bar them.  I don’t know that I would want to raise children in that church.  That church was a mess, and yet it was the church of God. Paul said it was.


Now how do you explain why Paul would continue to labor with them.  I believe the explanation is given to us in 1Co 13 where Paul is writing on the great subject of love, and he says when he begins to define love,  “Charity suffereth long, and is kind.”  And Paul had so much charity in his heart for these Corinthians, he was suffering long with them.  Now this kind of love is not always a warm fuzzy feeling for the brethren.


This love is often a decision you make, because you know it is right to act loving and kind toward the brethren.  “Charity suffereth long.”  Now it doesn’t suffer forever, but it suffers long.  It is obvious today that God did not suffer forever with the church at Laodicea. He loved them, but he told them if they did not repent, he—not a sister church—would spew them out of his mouth.  And He won’t suffer forever with churches today that are in disorder. 


Now these people at Corinth had it in for Paul.  You know,  I’m probably just as bad about this as any preacher here, but some of our preachers are bad about getting it in their minds they are being persecuted today.  I heard about a preacher, who was no longer being invited into a certain part of the country, and  he said he was being persecuted.  Now would you consider that persecution?  I tell you what, when you compare your little sufferings to what Paul went through, Brother, you’ll get back into reality right quick, and realize we are all on easy street today. 


He straightened these Corinthians out, because he said, “I’m a fool for naming off my sufferings.”  Paul didn’t want to brag about what he had suffered for Jesus sake, but these Corinthians had backed him into a corner, and they were questioning his apostleship.  Why they were even saying he was not an apostle.  He said, “Am I not an apostle?...have I not seen Christ.” He let them know, look, if I’m not an apostle, you are not a church because I planted you. 


Brother, I’ll tell you he loved them, but they didn’t intimidate him.  Did they back him down and give him lockjaw? No sir, he had some tough love in his heart for these folks. 


He said.....  Oh, I better not get into that.  My time, thirty minutes, is gone.  Somebody said,“I am the last one up.”  Well, I won’t be stealing anybody’s time.  You know, some brethren, when we ordain them, we don’t teach them how to tell time.  I don’t want to be accused of stealing another brother’s time, but since I’m last, I may just stay on this just a moment more. 


Paul said to the Corinthians, “I’m a fool for bringing up my sufferings.”  But he said, “I want to tell you something, I have suffered for Jesus sake.”  He begins to name off all his sufferings. 


We think we suffer when somebody won’t speak to us, don’t look at us like we think they ought to.  Brother, that’s not persecution, not in the context of what my Lord went through, and what the apostles went through.  We need to get over feeling pitiful for ourselves.  Grow up.  Get a grip and grow up. 


Would you all say “amen” to that.  Get back into reality and find out we’re really on Easy Street.  This man said, “I was beaten by the Jews, and I was beaten by the Romans.”  They would strip his back, and beat him with rods, and they would beat him with a whip, and gave him thirty-nine lashes on five occasions.  Listen, if they put me in jail one night for preaching the gospel, I doubt if I would ever preach again, without bringing it up.  Paul spent much of his life in prison.  Now, let’s wake up, folks. 


And when he was in jail, it looks to me, like he had a good time, because Jesus was there.  When he was in Philippi and they put him in the innermost stocks, I could just imagine he was concerned about his brother and would have said, “How you doing, Brother Silas?”  And I can hear him saying, “Well, I’m hungry, and my back hurts from that whipping, and I’m cold, but other than that I’m alright.  How are you Brother Paul?”  I can hear him saying, “Brother Silas, I’m not even worthy to suffer for my Lord.  Let’s sing a song.”  And they began to sing at midnight, and the jailhouse opened, Brother.  Let me tell you, when Jesus is first in your life, you don’t sit around complaining, and murmuring about how bad everything is.  You are talking about how good everything is.  So Paul didn’t bring up all his sufferings here, because he wanted to show out.  But these Corinthians had backed him into a corner.


But anyway.  I just want to say this tonight, you and I need to love the brethren, and we need to show love toward one another. What good is love in your heart, if you don’t show it?  Do you all think love is any good?  There is an old poem I heard one time that says, “A bell is not a bell till you ring it.  And a song is not a song till you sing it.  Love is not love until you show it.” 


Now you could argue all night about whether a bell is a bell before you ring it.  I reckon it would be a bell, before you ring it, but it’s not functioning as a bell till you ring it.  What good would a bell be up there if you didn’t ever ring it?  What good is a song if you don’t sing it?  And what good is love if we don’t show it and manifest it? 


I believe a lot of love’s been shown here in this meeting.  Somebody had to go to a lot of effort to get us here, and provide this place.  They’re not taking up any offerings for that.  That’s love. 


There is a lot of love going on in this world.  Love is a glorious thing.  I suppose the greatest love in the world, from a natural standpoint, is a mother’s love.  I don’t know of any love greater than that.  We had a dear mother in our community who lost her son last week.  Franklin and I conducted the funeral.  He was fifty-four years old, and he had a brain tumor, and they kept him at home with Hospice assistance, and that was a wonderful thing.  The family could be there right to the end.  And the Hospice nurse said to his mother and to the family, “Is there anybody in the family he hasn’t seen yet, that hasn’t gotten here?”  And they said, “Not that we know of.”


She said, “Well he should have been dead three days ago.  We see death all the time.  He’s waiting.  Something is not right.”  She said, “I want all of you to go in there and talk to him.  I want his sisters and brothers to go in there and give him permission to die.  And I want you to go in there, dear mother.” 


And, you know, they all went in.  Then the mother went in, and I’ll tell you, if there’s ever been a woman that loved her child, this mother did.  She’s already lost two children, and this would be the third child she would have to give up to death.  And she went in there, and it was the hardest thing she’d ever done, but she put her arms around him, and she hugged him, and she said, “Tom, you’ve suffered enough.  It's time to go and be with Jesus.  I’ll be there in a little while.”  And, do you know, in a few moments he left this world.  Now I believe love was holding him on.  He was concerned about his mother.  She assured him, “Your brothers and your sisters are going to take care of me.”  That’s love in this world folks.  It’s a wonderful thing.  It’s the most glorious thing in the world, and you and I ought to be showing love tonight. 


Now when you love people, that doesn’t mean you love all their ways.  Now we have got to stay  in reality tonight.  I’ll just have to confess, there are  brethren, whose ways I don’t like. I don’t enjoy being with them.  Is that ugly to say?  You know when you’re a preacher, you have to make a few confessions publicly.  There’s brethren among us that, I’ve known for thirty years.  I love them.  I appreciate their labors in the kingdom, their sacrifices for God, but they have never felt comfortable around me, and I have never really felt too comfortable around them.  It’s just personality clashes.  And I don’t think God requires us to be with people much, that we don’t really feel comfortable with.  I think Paul had that struggle with some of the brethren.  But we can still love one another, and pray for one another, and labor together for Jesus’s sake.  We can reach out to one another, and show that love.  I want to tell you, I don’t know of a soul here tonight, that I’m not willing to shake hands with. 


You know, they say there’s two kinds of people in the world.  There is the “Here I am” people and there is the “Hey, there you are” people.  Now the “Here I am” people are those who walk in a room and they stand there and they say, “I’m here now.  You all can come over and speak to me, and affirm me, and make me feel good about me. You know, just wallow all over me.”  You all know any folks like that?  Full of insecurity.   May God deliver me from insecure people. You can’t love them enough for them to feel safe. 


And then, there’s people like Brother Cecil Darity, who would walk into a room and say, “Hey, there you are.  I’ve been wanting to see you,” and they go over and hug you and they say, “Man, it’s so good to see you.  You look great.  I’m so happy to be with you.”  What kind of person are you tonight? 


Now we need to lay aside petty little differences and love one another for the cause of Jesus Christ.  Because there’s a great cause in this world, as far as I’m concerned, greater than any man in this world tonight, and that’s the precious cause of Jesus. 


Now I would say, if I had to guess, I would say Paul felt a lot closer to the Philippian church than he did to the Corinthian church.  What would you all say about that?  He said, “I thank my God upon every remembrance of you,” talking about the Philippians.  That’s quite a compliment to make, isn’t it?  When you read about that Philippian church, and their attitude, you can understand why he loved them so much.  I don’t know that he ever felt that way about the Corinthians, but he loved them, and he was faithful to them, and he labored long and hard to save them, as our brother said last night, “from the error of their ways.”  Now, beloved, I believe God’s children can live together in the church in peace and harmony. 


Now if you get too close to people you  don’t click too much with, you’ll have a little fire, and we don’t need that.  And people have enough sense to know who they can be with a lot, and, really, anybody that you’re with too much, they are going to get on your nerves.  Brother Tom Hagler was good enough to invite Franklin and me, and some other good friends up to his lovely mountain home in Cashiers, North Carolina, this week, and they treated us like we were really Something.  I mean they gave us a nice bedroom, two wonderful meals, best steak I ever ate in my life, and they said we just made them happy when we got there.  But I am sure we made them real happy when we left.


One sister said that her children made her happy twice at Christmas time—coming and going.  She said, the prettiest Christmas lights she ever saw were the tail lights on those kids’ cars.


Well, now listen, company is the same way.  I love company but company is like fish. You know.  After the third day!  Now when we all get to heaven we are going to be together for eternity and I don’t believe we’ll mind being together up there, but we’ll be perfect up there.  We are a long way from that down here. 

I love my brother Franklin as much as anybody in the world.  I got a reason to love him, because he’s been so good to me all my life. But I tell you what, I know he’s about had enough of me on this trip.  And he’s got to ride home with me tomorrow afternoon, and he’ll be glad to get  in town and let me out.  Now that doesn’t mean we don’t love one another.  That’s just being real, and that’s the same way in the church. And we’ve got to learn to be longsuffering.  Somebody said, “The only way to get four Old Baptists in one accord is to put them in a Honda.”  Well I just don’t believe that.  I believe we can dwell together in unity, and be in one accord. 


That reminds me of the fellow, driving through the country, and he saw a beautiful church building, “Harmony Baptist Church.”  Big sign out front.  You know that’s a beautiful name for a church, Harmony.  He drove on through town, and he saw another beautiful church building and another sign that said “New Harmony Baptist Church.”  Well that’s sort of been the history of the church.  But it doesn’t have to be.  God’s children can labor and toil together. On essentials there must be unity, but on non-essentials there must be charity and longsuffering. 


There are people among us more liberal than others, and some more conservative than others, and they don’t need to get together and fuss too much about those things.  There are some things I just don’t discuss with some brethren, because I know we are not going to agree.  I can’t change them.  I don’t think they are going to change me. 


We all need that “Serenity Prayer.”  “God grant me the serenity to accept the things I can’t change.” 


I like the new version of that.  “God grant me the serenity to accept the people I can’t change, the courage to change the one I can, and the wisdom to know that person is me.” 


Another version of that is, “God grant me the senility to forget the people I never liked, the good eyesight to recognize those I do, and enough mind to know the difference.”  Well, that’s enough of the foolishness of this world. 


But I want to tell you, I love you people for Jesus sake.  And I know some of you love me with great effort, and I understand that, because I’m not real loveable a lot of the time.  I understand that.  But I love the Lord Jesus, and I believe he loved me, and I believe he loves you, and I know I’m a liar, if I say I love him, and don’t love you.  So if I don’t show my love in the right way, you can talk to me about it and we’ll work out something.  But for goodness sake, let’s all put the unity of the kingdom of heaven above any personal preferences or differences.  Let’s love the Hebrews and Gentiles like Paul did.  “Let brotherly love continue.”  Thank you for your wonderful attention.

2 PETER 3:16, Wresting the Scriptures

2Pe 3:16, Wresting the Scriptures,

By Elder Adam Green


“As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction” (2Pe 3:16).


What does it mean to “wrest” the Scriptures? In order to understand this, we must first establish the relationship between Scripture and doctrine. Paul said that “all scripture is given by inspiration of God, and is profitable for doctrine.” We get our doctrine from the Scriptures.


The articles of faith of a church show what that church believes the Scriptures teach. By reading the Bible and comparing Scripture with Scripture, we distil from the Bible what its teachings are on the fundamental points of doctrine. Doctrine, then, comes from Scripture. We learn what sound doctrine is by reading the Bible. We should derive God’s doctrine from the Bible; we should not attempt to inject our doctrine into the Bible.


To wrest something is to twist it. To wrest the Scriptures is to twist or turn them from the meaning that really is in them to that which someone would like to make it appear is in them. Wicked men sometimes wrest the Scriptures. They have done that in order to gain control over others, to rule them by fear and ignorance.


Often, however, good men also wrest the Scriptures. Perhaps we all do it at times. Peter did not characterize the men he mentioned in our text as wicked men, but as unlearned and unstable men. When a man – even a good man – believes strongly about some religious principle, he may feel so strongly about it that he may take texts from the Bible and twist their correct meaning in order to make it appear that they support what he thinks the Bible means, even without realizing it or intending to do so. Bad men may do this maliciously, and good men may sometimes do it ignorantly or through the weakness of the flesh.


Whatever our religious opinions, we need to let the Bible say what it says. We need to learn what God was teaching in His word. When we start with our own preconceived ideas and try to make the Bible fit our ideas, instead of honestly allowing the Bible to teach what it does teach, then we are wresting or twisting the Scriptures to fit our own ideas. This is what Peter is teaching us to avoid.


We need to let the Bible say what it says. When we begin to twist the Bible to fit our own ideas, we are on very dangerous ground. We do not need to be afraid of what the Bible says, for it is always right. If we disagree with the Bible, then we are wrong, purely and simply. If we contradict the Bible, then we are wrong. If we disagree with the Bible, then we need to change our views.


I believe that the Scriptures teach what Old Baptists have preached. If I did not believe that, I would not be an Old Baptist. I believe that what the Old Baptists have taught is right and I have no fear of having to change my mind about that. We may be sure, however, that if we were to begin twisting what the Bible says to fit our theories, then we would be wrong. There is no escaping that fact.




By Elder John R. Daily (deceased)


          The human race, in peopling the different parts of this earth, have displayed an inherent longing for a “better country.” In the great exploring enterprises of the world, this desire has been the leading impulse. It seems to be a principle interwoven in our nature to desire a better allotment than we now enjoy. Many fancies have been indulged of the existence of a still-undiscovered blissful land where the flowers never fade, where the fabled fountain of life, deep, clear and perennial, sleeps on its pure bed of pearls, and where man, freed from the wants and woes of his previous condition, may bask in the luxuriance of immortal youth. It is needless to remark that within the precincts of this little world, stamped with the curse of apostasy from its Maker and stained by the depravity of its inhabitants, there are to be found no such Elysian fields.


          Not to fancy, but to faith, has God been pleased to reveal a bright, a blissful world, far excelling in its glory the most brilliant creations of poetic genius – a realm of light and beauty, of love and repose, of fadeless existence and undying joy, sufficiently grand to gratify the highest aspiration of the soul after an immortal habitation.


             O, the transporting, rapturous scene

                That rises to my sight!

             Sweet fields arrayed in living green,

                And rivers of delight!


          God has given us a natural taste for food and drink, a hungering and thirsting for these essentials, and has so constituted us that these supplies are necessary to the perpetuation of our vital existence. What a mercy is displayed by him in furnishing a bountiful supply of these essentials! Vegetables, grains, fruits, fowls, fishes, beasts, honey, milk, water, all abound to allay the hunger and quench the thirst of sinful man. This is illustrative of the longings of the regenerated soul for spiritual supplies.


          “Blessed are they that do hunger and thirst after righteousness, for they shall be filled,” is the sweet promise of the precious Jesus.


Such food is furnished here in a limited supply, a sufficiency for our present needs, but in that better country celestial fruits are found in inexhaustible supply, and the water of life forever flows. The rivers of pleasure at God’s right hand are sufficient to supply the expanding capacities of all the happy inhabitants of that better country, and the prospects of drinking from those sweet rivers of delight during an endless duration is a prospect of bliss sufficient to satisfy the fullest desires of those immortal beings.


             There generous fruits that never fail

                On trees immortal grow;

             There rocks and hills, and brooks and vales

                With milk and honey flow.


          To cultivated minds there is a source of enjoyment found in the view and contemplation of the beauty and sublimity of visible objects of nature. The extended plain, variegated with its rivers and lakes, its alternating forests and fields; the massive ranges of cloud-capped mountains with their towering rocks and marvelous precipices, rippling streams and dashing waterfalls; the sublime ocean with its heaving tides and rolling billows; the glorious sun, rising, culminating in its highest exaltation at noontide, and setting amidst an endless variety of gorgeous hues; the nocturnal heavens, studded, when cloudless, with myriads of far off light and glory: these all appeal to the senses and address the soul, conveying a faint idea of what God can prepare and of what “he has prepared for them that love him” in the organization and arrangement of  the glorious scenery of that “better country.”


             All o’er those wide extended plains

                Shines one eternal day;

             There God the Son forever reigns,

                And scatters night away


          We are greatly influenced by our locality. This causes us to have a preference for places and to regard a particular locality “better” than others. No spot can be found on this earth that is perfectly free from objections, however. All was well enough till sin entered, but since this awful blight has come, it is to the pilgrims and strangers of Zion but a “wilderness of woe.” Sorrow is mingled with joy, the bitter with the sweet – everywhere. The “better country” which God has prepared as the final abode of the saints is far removed from these fluctuations and changes to which matter is subjected here. There will be no setting suns or waning moons to gather the shades of evening and gloom of night. There will be no wintry clouds and snows to desolate its sunny landscapes. There will be no vernal frosts to wither its rich foliage or blight its fruits and flowers. There will be no lightnings to scathe its towering cedars or shatter the spires of its celestial city. There will be no floods to leave devastation in their wake. There will be no raging fires to envelope its forests and dwellings in frightful conflagration. There will be no tornadoes to agitate its peaceful, balmy air. There will be no poisonous vapors to spread death abroad and bring wailing to the hearts of its happy inhabitants.


             No chilling winds or poisonous breath

                Can reach that healthful shore;

             Sickness and sorrow, pain and death,

                Are felt and feared no more.


          In our estimate of different parts of the country, we are greatly influenced by the state of society found in each. Our happiness is very closely connected with the spirit and character of those with whom we are in close association. The highest social enjoyment which can be attained on earth results from contact with those whom we love and who can enter into full sympathy with us, especially if they possess the characteristics of intelligence, elevated moral sentiments, benevolent affections and congeniality of taste. But the very best community of mortals associated anywhere on this globe contains a remnant of the sinful and selfish passions which mar their social happiness. So no community on earth, however good, however refined and virtuous, furnishes a perfectly satisfactory model or even a remote analogy to assist our conceptions of the society of that “better country” above. That great celestial fraternity will forever remain undisturbed by any unfriendly secret thought, by any unkind word, by any feeling of suspicion or jealousy, by any act of revenge or hatred. No rivalry or heated emulation, no envy or strife, no alienation or enmity can ever appear to weaken the unity or sever the bond which binds them together in their high and holy fellowship. Love reigns perfect and supreme there. Millions upon millions of perfect beings are all harmonized in one blissful family, all in sweet and absolute control of the law of love, all happy in the exercise of the highest and holiest affection to the utmost of their capacity, without intermission and forever. The crowning glory of this celestial society is that each one, in addition to the sweet intercourse he has with all the others, is permitted to have free and full communion with God the Father, God the Son and God the  Holy Spirit! In that Triune God they forever rest, bathed in the boundless ocean of peace.


             There shall I bathe my weary soul

                In seas of heavenly rest;

             And not a wave of trouble roll

                Across my peaceful breast.


          Referring to the ancient patriarchs as illustrations of that faith which existed before a word of the Bible had been written, Paul says, “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed they were strangers and pilgrims on earth. For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better county, that is, a heavenly; wherefore God is not ashamed to be called their God, for he hath prepared for them a city.”


             When shall I reach that happy place

                And be forever blest?

             When shall I see my Father’s face,

                And in his bosom rest?

[from Primitive Monitor, October 1928] From The Primitive Baptist/The Christian Pathway.



By Elder Mark Green


“Behind them – behind us – behind the Armies and Fleets of Britain and France – gather a group of shattered States and bludgeoned races: the Czechs, the Poles, the Norwegians, the Danes, the Dutch, the Belgians – upon all of whom the long night of barbarism will descend, unbroken even by a star of hope, unless we conquer, as conquer we must; as conquer we shall.”


These words were spoken by Winston Churchill in one of his most famous speeches during World War II. They expressed urgently the burden upon that generation to preserve the things they valued for the next. Certainly they did that in a most stirring and famous manner. We, too, have such a duty. The doctrines of grace and the practices and order of God’s house graciously have been passed down to us by our forefathers. If we do not preserve to them – hold to them faithfully – then we will have nothing to pass to our children but the darkness of ignorance and error. I do not wish that, and I am sure you do not, either.


A great task lies before us, then – one that will require utmost faithfulness and carefulness. The church is the pillar and ground of the truth. Her task is to uphold and preserve the truth of the gospel. What greater task could men have?


In the year 2006, I want and intend for the pages of this paper to contain truth. I intend to dedicate myself to that task. Reading is being greatly neglected in this electronic age, but I still am old-fashioned enough to believe it is highly profitable. I hope and believe that the content of this paper is profitable reading, i.e., that the reader is better off for having read it. Parents and pastors need to encourage the younger generation to read good literature, and we hope that that term may apply to The Christian Pathway. I heard on the radio this week that the readership of newspapers generally is dropping by about 8% per year, and I do not doubt it. I hope you will help all the sound religious publications among our people by encouraging other church members to subscribe to them and read them carefully. – Editor



By Elder Mark Green


“Teach me thy way, O Lord, and lead me in a plain path, because of my enemies” (Ps 27:11).


We have great need of the instruction of the Lord. Our way – the way we went by nature and the way our flesh still lusts to go - is the broad way, and it leads to destruction. If we would walk in God’s way, then we must be taught what it is and where it is and how to walk therein. The child of God, coming to his Father for divine instruction, must confess his ignorance and weakness. This psalm begins, “The Lord is my light and my salvation.” If we are to have light, He must give it. Without it we are in darkness and will never find our way. We need the light of grace and the light of the gospel to walk rightly.


David desired to be lead in a “plain path.” A plain path is a straight path. The way of the wicked is crooked and devious. He dodges hither and yon as he seeks to avoid detection. A man who is walking uprightly can walk straight ahead, since he has nothing to be ashamed of. That is where God leads us. We will never have to be ashamed of walking this way.


Paul said that he “pressed toward the mark,” which language depicts a runner straining toward the finish line. The shortest distance to the finish is a straight line. If we swerve back and forth we are only wasting time. Those who are tossed to and fro by every wind of doctrine are not going to walk in a “plain path,” are they?


It is the nature of things that wicked men are ever seeking to find something in the lives of God’s people that can be used against them. It was true with our Lord, in whom they found nothing but uprightness, and it is also true with us. When we make a public profession of faith we have placed ourselves in a position to be ridiculed by those who hate God and godliness.


So, since we represent a great God and a great cause, we need to be very careful that our walk is indeed godly – because of our enemies. They will seek to find fault, and surely they will be able to find it in us, for we are not sinless. Notwithstanding that, let us so live that, though they may occasionally find fault with our conduct, they cannot gainsay our intent and our desire. Let us make it clear that we want to live a godly life and that we are trying to do so, even though we sometimes fail in many particulars.

I found a very interesting comment upon this verse, written by Robert Skinner in 1636: “If a man, traveling in the King’s highway, be robbed between sun and sun, satisfaction is recoverable upon the county where  the robbery was made; but if he takes his journey in the night, being an unseasonable time, then it is at his own peril; he must take what falls. So, if a man keep in God’s ways, he shall be sure of God’s protection; but if he stray out of them, he exposeth himself to danger.” – Editor



Elder R. H. Pittman


One of the principles about which Primitive Baptists have been most adamant is that the ministry is a holy calling, and not a profession in the sense of being a natural occupation. Our people have insisted that a man does not just decide to go into the ministry in the same manner in which he would decide to become a plumber or a physician.


We have said that a man cannot become a preacher merely through study and training, but that he must be called by God to that work. A profession (as we commonly use the term) is something that a man chooses to do in order to make a living; his object in doing it is to make money. God is the one who determines whether or not a man will be called into the ministry; and it is something that the man does in obedience to that call because of his love for God and the church and because of the burden he feels, not because of any money he might receive in the course of his gospel labors.


Again, a profession is a work that a man decides to undertake in order to make money; the true gospel ministry is something into which God calls a man, and that man undertakes the work totally apart from financial considerations.


In 1Co 9:17, Paul makes what at first glance might seem to be a strange statement with regard to the work of the ministry: “For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me.”


Notice the connected words here – “willingly” with “reward,” and “against my will” with “dispensation.” The question we must answer is: Which is the right situation - that which is “willingly” or that which is “a dispensation”? Which is he commending and which is he warning us against?


Paul settles this question in his letter to the Ephesians: “If ye have heard of the dispensation of the grace of God which is given me to you-ward: how that by revelation he made known unto me the mystery,”  (Eph 3:2-3). Paul preached to them because of a dispensing or dispensation of God’s grace to him for their  benefit (“to you-ward”).


In our text, Paul says, “If I do this thing willingly, I have a reward;” that is, if his preaching was a matter of his will or his decision, then he had a reward in doing it, because the reward would have been the reason he went into it. If he did it willingly, then it was a natural profession into which he chose to go because of the benefits (reward) he would receive.


On the other hand, if he went into it “against his will” (that is, if his being called to the work was God’s decision and not his), then that was a sign that God had indeed given him a gospel dispensation or calling.


Paul was not implying that men who feel the burden to preach ought to rebel against it or be unwilling to do the work, but that the matter of his being called to the work in the first place was not a matter of his will, but of God’s. A profession is something a man goes into “willingly;” the call to the ministry is a dispensation or burden that God puts upon a man totally apart from or “against” his will.


A profession is usually described as an occupation requiring advanced training in an art or science, such as a doctor, lawyer or teacher. This normally involves considerable formal education. Is that not how the various missionary denominations regard the ministry?


Why else would they have seminaries? They regard the ministry as a profession, but it is a calling. If the ministry were a profession, then it would be the most important profession in the world, and so why was not the institution of the seminary clearly set forth in the Scriptures? Why were the vast majority of the men called to preach in the early days of the church poor and unlearned men? If the ministry is a profession, then the Missionaries are right and the Old Baptists are wrong.


The gospel ministry is not a profession, and those who preach the gospel are not professionals. Men who preach for what they can get out of it are not worthy of the name of gospel ministers. Men who view the gospel ministry as a way to make a living have a very low and mean view of it.


On the other hand, those men who, without asking anything in advance, have gone faithfully and unselfishly among God’s lambs to preach the everlasting gospel of the Son of God, even in the face of great hardship and sacrifice, are worthy of the respect and care of the Lord’s people. May God give us more of them!


“Baptists of the primitive order - and all religious people bearing the name of Baptists should be of the primitive order - believe in a divine call to the work of the ministry. The work is too important a one to be left to the whimsical caprice of men. It is one of the highest earthly positions, and Paul said, ‘No man taketh this honor unto himself, but he that is called of God, as was Aaron.’ We all have reason to believe that there are many men following the work of the ministry merely as a profession.


In my early life, I sometimes heard young men discussing entering the ministry as they would talk about entering any other profession. They seemed to look upon it as a matter of business to be taken up and laid down again. I never could look upon the preaching of the gospel in this light. And I am confident that the Bible does not bear out any such idea.” Submitted by Elder Mark Green




Raybon Benjamin Lord was born on Nov. 9,1929 in a "little square-topped house" in Pulaski County to Jack Benjamin (Ben) and Clara Knighton Lord. Very soon the family moved back to the Dexter-Dudley area.


After a hard struggle with his burden for the ministry, Ben submitted to ordination in 1934. Raybon grew up in the extended "Lord community" and attended Trail Branch P B Church all through his childhood. He learned the meaning of hard work, and the fun and companionship of a big family connection. There was always something to do and

someone to do it with.


In Raybon's teen years he began to feel a call to the ministry, but tried to keep it hidden, as he had seen the hardships his father endured because of his burden for the churches he served. In August of 1949, he offered himself to Trail Branch Primitive Baptist Church and was baptized in September.


He very soon began speaking "from the floor" and in home services. In July 1951 Raybon married Margaret Jean Barlow of Cochran, who proved to be a wonderful help mate. He was ordained to the full work of the ministry in June, 1954, without having been "liberated". The day after his

ordination, he baptized his wife Jean, and his older brother Dovard.


In November of 1954, Raybon was called to pastor Emmaus Primitive Baptist Church Church near Cordele in the Pulaski Association. He lived in his home community, worked with

his Dad on the farm, and started a family (Dennis in 1956, and Jim in 1958).


In 1959, he moved his family to Irwin County and began pastoring Eureka Primitive Baptist Church near Irwinville, where he had a very prosperous ministry for 33 years. In 1960 he  became pastor of Christian Hope and Sycamore Churches in the Pulaski Association. Working odd jobs and pastoring churches kept him busy.


In 1962, he moved his family to Hapeville, near Atlanta, and tried his hand at selling insurance with his dear friend, Elzie D Speir. They both soon realized this wasn't for him, and he began working with Fred Lee in heavy construction. He

really enjoyed the work, but traveling down to South Georgia every weekend was rough on all concerned. He also filled regular appointments in the Atlanta area, but was still very burdened with the churches of the Pulaski Association.


In 1965 Bro. Raybon brought his family back south with a brand-new baby, Paul. He bought an old house and a little land in Turner County between Ashburn and Sycamore. He began farming and growing livestock with the help of friends,

church folks and a hard-working companion. He did well raising hogs, cows, peanuts, cotton, and a few other crops. The youngest son. Bob, was born in 1966. He remodeled the house a couple of times and bought a little more land to make a nice little homestead.


Over the years he pastored Emmaus Church about 45 yrs.. Eureka Church for 33 yrs.. Christian Hope for 40 yrs. Sycamore Church for 10 yrs., Mt. Pisgah for 10 yrs.,

Salem Church 2yrs., Oak Grove Church 3 yrs. And is currently [at the time this was written] pastoring New

Providence near Rebecca and Cedar Creek near Cordele. He had a local radio program for several years. The churches he pastored and his home were well known as places of hospitality. He has not kept records, but over the years, he

has had numerous funerals, weddings, and baptisms, and has touched many lives with his willingness to serve and assist any way he could.


At different times his home has been a refuge for neighbors, friends and family members. His devotion to the church and jovial nature have been his trademarks .


From his earliest years in the church, Bro. Raybon has traveled among Primitive Baptists far and wide. He has visited and preached in at least 23 of the United States and has come in contact with and gotten to know many outstanding

preachers in our country in this era of the church. He has always been willing to go where-ever and when-ever he was needed in service to all who asked.


Over the years he has studied diligently and has stood firm for the faith and doctrine that is taught in the Bible. He is also widely known for his sense of humor and love of good clean fun.


In February of 1998, Bro. Raybon's beloved companion of 47 yrs., Jean, died of stomach cancer. She herself had been a devoted church member and a staunch supporter of her husband in his duties in the church. The next several months

were very lonely and trying for him, even with the strong support of family, friends and church folks.


In December of that year, he providentially crossed paths with a fellow sufferer. Sister Ginger Bryant, widow of Elder E. D. Bryant. They soon began dating and were married in July of 1999. They recently celebrated their 15th anniversary.


Bro. Raybon has continued to serve churches, travel to churches in California and several Southeastern states, and maintain the homestead. In the last five years, declining health has taken its toll on him. But, with the help of his wife and others, he is still able to go and tell the wonderful story of   God's love toward His children. His greatest joy is still to be able to sing the old songs of Zion, meet with his church family and preach the Glorious Gospel of Christ.

                                                                                                          Ginger Lord




Brother Lord died on March 10, 2016, after spending sixty six years in the ministry.   His devotion to the ministry, and to the Primitive Baptist people, was total, as total as it is possible for any man to be.  If ever anybody immersed himself in the ministry he did. 


He died on Thursday, March 10, 2016.  On Saturday before he died on Thursday, he preached at New Hope Church at Abbeville, and on Sunday he preached at Providence Church.  I would say that he all but walked into his grave preaching, but that is not right.  He had been long since unable to walk.  He was in a wheelchair and virtually blind.  He was unable to get into the stand, and he preached sitting beside the communion table. 


Over the years, I have had a long list of faithful friends, friends who stood with me when I needed a friend, but I never had a better friend than Raybon Lord.  I really miss him.  A lot of us do.


I have sat for hours listening to him tell of his experiences in the ministry.  Things were not always easy for him; perhaps, I should say they were hardly ever easy.  But he was steadfast.  He stood firm when people were lauding him; and he stood firm when fair weather friends were not kind. 


You did not have to quiz him about any fundamental question.  If your own position was sound, you should already know what he thought.  There was no foolishness about him when it came to the ministry.  He was always in dead earnest.


But as serious as he was about the ministry, there was nobody with a keener sense of humor.  I have often thought he could have earned a living cracking jokes.  If Jerry Clower could do it, why not Raybon Lord?


The Primitive Baptists in Georgia and over the nation owe a debt of gratitude to Brother Lord and the Lord family.  I mentioned that Raybon virtually walked into his grave preaching.  It was no different with his dad, Ben.


Ben had taken sick to die, and just before he died, Elder Randy Metzinger from Colorado, and I were invited to preach at the a three day meeting at Cool Spring Church.  On Friday some of us went to visit Brother Lord.  He had gotten up out of bed and was sitting in a recliner.  I had an appointment on Saturday night in Mississippi, so I had to leave at noon on Saturday.  Elder Metzinger had to be in Colorado on Sunday morning, but he was flying, so he stayed for the Saturday night service.  That left them needing a preacher for Sunday morning.  Brother Ben literally got up off his death bed, and came to church to preach the final sermon for that meeting.


Our people do not pay our preachers a salary; but no amount of money can buy that kind of devotion.


I was in Georgia filling some appointments, and Brother Raybon took me around to see some sick folks, and some in nursing homes.  We had just visited one old brother, who did not appear to be long for this world.  As we walked back to our car Raybon said, “Brother Hunt, I have followed so many of my friends to the graveyard, it seems that I have more friends over there than I do down here.”  I realize more and more all along what he meant.  He is another of my friends who are already over there.  I really miss him, but I don’t expect to miss him much longer.  Every day I realize how short my time is.  I do not expect it to be long until I can sit down with him, and once more talk about old times.  And I expect to laugh with him as he tells some of his experiences and observations.


You may be one of those people who think we will not recognize anybody over there.  You may think we are going to sit around on a fluffy white cloud strumming on a harp. 

But I believe heaven is going to be more real than that.  If you don’t think so, I hope you will not feel hard at me for believing that heaven is going to be one grand reunion of the saints of all ages.  And I expect to enjoy hearing Brother Lord talk about his love for our Maker as much as I always did down here.  Farewell, brave warrior, I expect to see you soon.

                                                                                                Elder Harold Hunt




A sermon by Elder Raybon Lord

Preached April 28, 2013, at

Irwinville Primitive Baptist Church

Transcribed by Bob Lord as a tribute to my father


I appreciate Brother John putting this chair for me so I could sit down. I am afraid I couldn’t stand for very long because, as many of you may know, I had some work done on my left knee, and it’s still bothering me quite a bit. But, I am thankful to be able to come to church. There are many people confined in the nursing homes and various places and are not able to come that would love to be here or somewhere in the house of the Lord to render praise and adoration to His great and good name.


I appreciate the prayer, Brother Earl, and I hope that each of you will continue to pray for us as we try to speak in His great and holy name.


The last time I was at Cedar Creek I sat in a chair and preached. Someone told me afterwards that I preached so good sitting in a chair that I ought to sit in a chair all of the time to preach, but I am afraid that doesn’t have much to do with whether we are blessed to preach or not. It’s good to be here, and I will say this for the church: that we welcome each one that is here that has come out to worship with us today.


I got up this morning thinking about a text that I haven’t used in quite some time and it seemed to be resting more upon my mind, more than anything else this morning. It is found in 2Sa 23, beginning at verse one.

“Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said,

2  The Spirit of the Lord spake by me, and his word was in my tongue.

3  The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God.

4  And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain.

5  Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow.”

To me, David was one of the most colorful characters that we find recorded in God’s blessed word, and there is much said about David and his life . . . . even the bad and the good that transpired in his life. Jesus is referred to in many places in the new testament as being the son of David, so from a natural lineage, Jesus came through that lineage. When it speaks of the last words of David, importance is based upon the last words that people speak.

I remember reading in the book of Genesis in the fiftieth chapter where Joseph died. His last words were; that God will surely visit you and bring you into the land which he promised to Abraham, to Isaac, and to Jacob.

Now I believe that the person had to have the Spirit of The Lord to predict and to know when to prophecy what would come to pass later on after he was dead and gone.

I think about others in the scriptures, what their last words were. I think about Sampson, who was a mighty man. He was one of the strongest men from a physical standpoint that you read of in the bible. His dying words were, let me die with my enemy as he reached for the pillars that was in the arena where so many of the Philistines had gathered and he said, let me die with them.

I remember Stephen, his dying words were, “Lay not this to their charge,” and he saw the windows of heaven opened, and he saw the son of God standing at the right hand of the throne of God. I believe that’s the only place where we find He was standing.

In the affairs of the world, great athletes, movie stars, and politicians, often when they come in the presence of a congregation, the congregation stands up and gives them a standing ovation. But here was one that gave one of his children, one of his servants a standing ovation. The Lord Jesus Christ, when he stood up and welcomed him into his glorious presence.


We could think of others. We find where the bible says that by faith Jacob died leaning upon his staff. He was a cripple. He was made cripple by an experience he had with the Lord when he was fleeing from his brother. That staff of faith is something we must have to lean upon, to support us, to guide us, and to help us through this life. What would we do without our faith . . . . the faith that God has given us? It’s a gift from God. It’s a fruit of the Spirit that comes when we are born of the spirit and the power of God.

I believe the greatest last words that were spoken by anyone was our Lord and Savior Jesus Christ. His dying words on the cross were, “It is finished.” What he came into the world to do was finished. It was complete. There is no one that can take anything away from it and no one can add anything to what He had done. What he has done has stood forever, stood the test of time in all of these centuries down through time. It still stands today.

I have read about people . . . . what their dying words were.

I haven’t read lately but I used to read Fox’s Book of Martyrs. You have to have a strong stomach to read that book to see the punishment that the enemy placed upon the church and upon God’s children.

There was a man whose name was mentioned. His name was Polycarp. It’s generally believed that he was baptized by the apostle John, possibly one of the last of his converts. The enemy told him, “Old man you’re eighty five years old. You don’t have much longer to live anyway, and if you will denounce, or refuse to believe, or confess that you have been wrong, we will let you live. We won’t put you to death.”

But Polycarp said this . . . . he said, “The God that I have served for these eighty five years of my life . . . . He has not denied me in all of the eighty five years, and I am not going to deny Him in my death.” And so they put him to death. I believe that God would give the Spirit to one like him.

My grandfather Lord was married to three different women. The first two died and he remarried. One of his wives . . . . they said her last words were, (she would smite herself on her forehead and say over and over), “God be merciful to me . . . . a poor sinner.”

So we think of things like that in our lives that people have said that has been so meaningful to us.

One of the best women that I have ever known in this world was my daddy’s oldest sister. Her name was sister Nannie Barfoot, and she was a wonderful, good person. Just before she died, the last days that she lived, it was as though she was looking into the portals of glory, and she began to talk to her dad. She began to talk to her husband as though she was right there with them. I believe God gave her a glimpse of what was waiting on the other side for us, and what a wonderful blessing that is.

David here is referred to in the bible as a man after God’s own heart. Now he was a sinner, and we have recorded in God’s blessed word some of the terrible sins that he committed while he was here in the world. So that gives us encouragement when we look at our lives and see that we are poor sinners, that Christ didn’t come to just save the good, and the reason he didn’t is because there was none good, but He came to save poor sinners.

And if he could save David, he could save someone like you and me. Isn’t that a wonderful thought to know, that regardless of the sins that we may have committed, he’s given us a good hope through grace, through him, that in his righteousness we are saved by his amazing and his marvelous grace.

David is spoken here as the son of Jesse, and he is referred to here as the sweet psalmist of Israel. The psalms used to be sung and they are sung some today, and I thought a lot of times about David. He must have had a beautiful voice. He must have had a great talent to sing the psalms and sing praises unto his God.

He was the keeper of sheep. He kept his father’s sheep, and incidentally I have never read where he ever lost one of his father’s sheep as he was watching over them, which is a beautiful figure of the Lord Jesus Christ. Jesus Christ will never lose one of His sheep, one of His little children.

When He bowed His priestly head on the tree of the cross and said, “It is finished”, and gave up the ghost, every heir of promise, everyone that he came in the world to save, they were saved and they were saved forever. Nothing shall be able to separate them from the Love of God which is in Christ Jesus our Lord.

He says, “My sheep hear my voice, I know them and they follow me: And I give unto them eternal life; and they shall never perish.” Isn’t that a wonderful thought to think about? That we shall never perish though troubles, and sorrows, and trials, and disappointments, and even death comes in our families and in us here, after a while. But yet, He has promised us that we will never be separated from Him.

God, in the bible when He refers to men like Abraham, and Isaac, and Jacob, and different ones, He speaks as though they are still living. In His mind and in His heart they were still living and are still living. Abraham today, his spirit is just as much alive as you and I are sitting in this building today. So, He’s not the God of the dead, but He’s the God of the living and what a wonderful blessing that is.

David refers to a reign, and when I’m talking about a reign I’m not talking about a natural rain. I’m talking about reigning as a king or as a person here in the world. He describes what a perfect reign would be. He describes it as a morning without clouds. When there are no clouds in the sky. Oftentimes clouds are referred to as troubles that come in our lives. The clouds of trouble, but he says this reign would be without clouds on a clear morning and as one shining after rain. You know when the natural rain has come down upon the earth, especially when it has been dry, and the grass has began to wither away, but after a rain it flourishes and springs forth. We can see it and it’s beautiful to look upon.

I have said this about my mother. We had a place in our yard and it was fenced off to keep the chickens out, and in it there were flowers. She was a lover of flowers. This time of year when the flowers were blooming, she would get up early in the morning, and in her housecoat she would go a lot of times into her flower garden because she said that it’s more beautiful in the morning than it is at any other time. Because the dew is on it and it is like diamonds sparkling, and David compares that perfect reign as one being like this.

I’ve said a lot of times that I would have loved to have been around a mountain or around a hill when David was watching his father’s sheep and heard him sing. I’m sure that it was beautiful to hear his voice. But there will be a time and is a time when it will be more beautiful than it was here on the earth. No matter how beautiful we may sing here, I’ll tell you there’s a place where we’ll not miss a note. If you feel like you’ve never been able to sing, I can encourage you and tell you that one day you’ll be able to sing . . . . when we leave this world of sin and sorrow and go to that place of perfect rest, where our blessed Redeemer is.

David, after he describes what would be beautiful compared to the natural elements, to a life that would be without sin, a life that would be without troubles and trials, he concludes by saying, “although my house be not so with God.” Can you say that your house is in perfect harmony with the things that God would have us do . . . . the kind of life that He would live? I believe if you answered me truthfully, you would say . . . . no, my house has not been so with God. I’ve made mistakes along the way. I’ve sinned and I know that I have come short of the glory of God, but one day, thank God, through His amazing, and His marvelous, and His wondrous grace, that we’ll be with Him in spite of our sins, in spite of our troubles, in spite of our trials here in this world.

Just a few more days that the hymn writer says that we have to wait, and we’ll then be at rest.

You know, when we begin to have afflictions like I have had lately, and spend a week in the hospital, in pain and having treatments, I think as we get older, we begin to think more about death than we did when we were growing up, or in our life when everything is going smooth and we are getting along fine, when our health is good.

But when the problems begin to come in our lives, we begin to think of something better. The hymn writer says that it’s better farther on. Aren’t you glad today that it is better farther on than this world? With all the joys, all the blessings that we receive here in the world, is not worthy to be compared with the glory that shall be revealed in us, is what the Apostle Paul says in the book of Romans.

John said, “Little children it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like him; for we shall see Him as He is.” However, Jesus is, and He’s there in a perfect body in that glory world, and we are going to be like Him. The way we’re going to be like Him is, free from sin and not any problems or any troubles whatsoever. The hymn writer says, “There I shall bathe my weary soul in seas of heavenly rest, and not a wave of trouble roll across my peaceful breast.” Isn’t that wonderful to think about today? That we have a God that has provided for us. Not only for us here in time, but for eternity as well. He made all the provisions.

David said, “Although my house be not so [yet, in spite of this], He hath made with me an everlasting covenant, ordered in all things, and sure.” He says, “This is all my salvation and this is all my desire, although he maketh it not to grow.”

I believe David is a figure of the Lord Jesus Christ here when he said, yet he hath made with me an everlasting covenant. It’s ordered in all things and sure. And I believe before the foundation of the world, that God the Father, God the Son, and God the Holy Spirit entered into covenant agreement one with another to put into that covenant, the promises in that covenant was to take care of every one of the elect family of God, and finally land them safely on heaven’s peaceful shore where we’ll know no sorrows, know no trials or know no tribulations. I’ll tell you that when this body begins to get frail, and the aches and pains begin to come, it begins to cause us to think about heaven and want to go on and be with our Lord and Savior Jesus Christ.

I have told this experience, that when I was growing up, when I got up big enough . . . . well, I don’t know if I was big enough or not, but my dad would send me with a bale of cotton to Dudley or to Dexter, which both of them was five miles away, to have it ginned. A lot of times you’d go and there’d be a hundred wagons on the yard waiting for the cotton to be ginned. Sometimes it would be in the wee hours of the night when I would leave there and head for home, and me being just a teenager, scared you know, and wondering what was going to happen, and had to cross an old wooden bridge with those mules, and sometimes they didn’t want to cross that bridge. I would be scared to death, but when I would come up out of the swamp and come up on the hill, I could see the kerosene lamp light in the window at home.

I knew that they were waiting on me. My dad was waiting for me to get home to help me with the mules and take them into the barn. When I saw that light it made me want to speed up and get home quicker you know. I think life is that way. As we begin to suffer the afflictions and the troubles and trials of this life, when we can see the light and the glories of heaven, it makes us want to speed up and go on and be with our Lord and Savior Jesus Christ.

He says, my house be not so, in other words he’s saying I’ve missed the mark. What about you this morning? Question yourself. Has your house been so with God? Have you lived a perfect life? Have you done things that you are ashamed of? And I know that I have. There’s not a one of us in the building today that would want to have a moving picture of our life and look on the screen. I’ll tell you that if you had one of me, I would run out the door. I wouldn’t stay in here because I couldn’t stand to look at it.

So the point is, that none of us have lived a perfect life, but there was one that lived a perfect life for us, and that was the Lord Jesus Christ. We, being represented in Him, whatever He did, we were represented in Him. When He went to the cross, we were with Him in His mind and in His purpose.

There is a gospel song that says, “When He was on the cross, I was on His mind,” and how true that is. We were on His mind. When we went to the tomb where He was buried, we were there with him my friends. Not only did we go there with Him, but when He arose the third day, we were raised with Him. He says, “as I live, ye shall live also.” I believe that with all the powers of my being.

These old cemeteries where we’ve planted our loved ones . . . . where we’ve said our good byes for the last time . . . . where we’ve stained the ground with tears from our eyes, instead of it being a place of sorrow, one day it’s going to be a place of rejoicing, when Jesus comes the second time without sin unto salvation. He says, “I’ll say to the north, Give up; and to the south, Keep not back: I’ll bring my sons from far and my daughters from the ends of the earth”.

I’m telling you friends, that there is no circumstance that we can be in . . . . we can be burned to ashes, we can be blown to the four corners of the earth, but when Jesus comes in the glorious resurrection, we are going to come forth in His likeness and the good thing is, that we are going to be satisfied. Aren’t we? It’s hard to reach perfect satisfaction here in the world…maybe just for a few moments at the time that we are satisfied. The hymn writer says, “When my soul is resting in the presence of the Lord, I’ll be satisfied”.

I believe with all the powers of my being that were are going to be satisfied. And I’m satisfied now, with His work. I’m satisfied with what He has done.

Those disciples that John sent to Jesus when he was in prison asked the question, “Art thou the Christ or shall we look for another?” Now it looks like John never would have had a thought like that doesn’t it? Because he was the very one that baptized the Lord Jesus Christ and said, “There’s one that cometh after me, who’s preferred before me, whose shoes latchet I’m not worthy to unloose.”

But John, as much as he was blessed to see personally the Lord Jesus Christ, and to handle Him, would doubt. You know sometimes we are like Thomas. We are doubting people, aren’t we? Jesus said to go and show John again these things, how the dead are raised, the blind are made to see, and the lame are made to walk, and the poor have the gospel preached unto them and blessed is the man that is not offended in me. How could we be offended in the One that loved us so greatly, that loved us with an everlasting love? How could we be offended in the One who has provided for us, not only in this world, but in the world to come? It’s a wonderful thought to think about.

David says, “This is all my salvation, this is all my desire”. What else could we desire, when He has come and done that which is perfect, that The Lord required, a perfect life? And that perfect life, that everyone of us is represented in Him and we are made perfect through what He has done for us. The God of heaven looks upon us now, not directly to us but through the Lord Jesus Christ. Jesus is in heaven now making intercessions according to the will of God.

What if anyone brought up a charge against us? Why, he’s a sinner, or she’s a sinner. Jesus can say, Father I know they have sinned, but where are their sins? I’ve put them away! I’ve nailed them to the cross! They are there no more to be remembered against them. They are your children and I am their Elder Brother and I am their Savior. I am their all in all. All that they need here in time or in eternity.  I’ll tell you friends, when I think about the God that loved us with an everlasting love, and the provisions that He made for us . . . . how could we help, but want to praise and magnify His great and glorious name?

He says, “Although my house be not so yet (in spite of that), He hath made with me an everlasting covenant ordered in all things and sure.”  An everlasting covenant is an everlasting agreement; it’s an everlasting promise that is put in the provisions for us before the world began to provide for everyone of the elect family of God. Whatever was necessary to be done for them, for them to live with Christ in Glory, has all been taken care of on the cross of Christ.

Why shouldn’t we come to church like we have today? Why shouldn’t I get my walker and hobble along and come? I was in the hospital and missed one Sunday, and it seems like when I miss one Sunday, the following week is a month long. It has been my habit for many years to never miss going to the house of God on a Sunday morning to render praise and adoration to The Great God of my salvation. As many times as I have been, and as many times as I hope to go between now, and when the Lord calls me home, I have never praised Him enough to satisfy my mind! I have never praised Him enough for what He has done for a poor sinner like me.

I feel like you are in the same boat, or in the same condition, that I am in today. It’s no wonder we sing the song sometimes, “There is a name I love to hear, I love to sing it’s worth. It sounds like music in mine ear, the sweetest name on earth.”  It’s no wonder we love to sing songs like that. The songs like, “Faith in His name forbids my fear. Oh may His presence ne’er depart, and in the morning let me hear the loving kindness of thy heart.”

“Thus when the night of death shall come, my flesh shall rest beneath the ground, and wait His voice to rend my tomb with sweet salvation in the sound.” I’ll tell you, those old songs, those old hymns, mean something to us don’t they? That’s the reason we love to come to the House of God and sing songs like that, to the praise, and to the honor, and to the glory of God’s grace.

Do you feel like you’ve overdone praising Him? I’ll tell you, I have been trying to for more than sixty years. Close to seventy years now, that I have been trying to praise and worship and magnify His name, but I’m still behind friends. I’ve never praised Him as much as I would like to. I’d like to be a better person than I have been and trust that God will continue to bless me.

He says, “Although my house be not so with God, yet he hath made with me an everlasting covenant, and that covenant was ordered in all things and sure.” That means that not one thing was left out that needed to be in that covenant, that was necessary to be in that covenant that was made with the Godhead before the foundation of the world.

You see, God provided the means to save us from our sins before we actually sinned. You say, well how could that happen? What about automobile insurance? Do you buy automobile insurance hoping that you’ll have a wreck? No, you buy it, but you hope you won’t have a wreck, but you can’t wait until after you have had a wreck and then buy insurance, You have to make provisions before hand in case you do have an accident.

So God knew us and foresaw that we would sin and fall short of the glory of God, and therefore made provisions for us before it ever happened. What a covenant keeping Godhead we have! Jesus has kept that covenant and did when he went to the cross and The Holy Spirit is seeking out and finding everyone of the elect family of God wherever they may be, though they have never heard a gospel sermon, though they have never been to church, though they have never seen a bible . . . . friends I’ll tell you, if they were loved of God, if they were loved in that covenant that was made and that choice that He made of them, before the world began,

The Holy Spirit is going to find every one of them and is going to quicken them from death in sin, to a living hope in The Lord and Savior Jesus Christ.

He says. “Although He make it not to grow. Now, God’s family has always been the same. The religious world, they talk a lot about increasing the Lord’s family. If you will just hear the gospel, if you will just listen to and obey the gospel, and give your heart to God, why you’ll become a child of God.


What did you do to become a child of your father and mother? Not one thing in this world. When you knew anything about it, you were already born into the family. It’s the same thing with being born of the Spirit and power of God. We don’t recognize and realize until after the work has already been done.

These have been precious thoughts to me down through the years and as I have said . . . . as I grow older and weaker in the body, they mean more to me now than they did years ago. If I think about how God loved a people with an everlasting love, and be made to feel than I am one of them that He loved, that He gave His life for on the cross of Calvary, that family has never grown by one since God elected them.

By the same token, there has never been one that has been left out, but all of them, all of the elect family of God. Now how can anyone fall out with a doctrine like that? But there are people who are enemies to this doctrine today that would close our doors, that would put us out of business here, if they had the power to do so.

We here in America today, we need to be praying earnestly that God will keep us free. That we may have the freedom of worship as we have today, unmolested by the enemy and upheld by the constitution of these United States, because that privilege has been taken away from some, and some in days past and gone have met in secret to get away from the enemy to worship and praise the God of heaven.

You say, well that could never happen to us, but you know, there is a people in the world today that calls us infidels and believes that all infidels need to be put to death. They are striving and doing everything that they can to do that.

Thank God that for many centuries, this country has had the sweet privilege of worshiping God, as we still do today, and I am glad that we do.

He says, “Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it no to grow.”  I think a lot about what David said on this occasion. These were his last words and probably some of his most important words that he ever said while he was here in the world.

I don’t suppose there was ever an individual in the bible that lived as close to God as David did. He said, “The Lord is my Shepherd and I shall not want”. That’s a wonderful feeling. He was having a good day when he wrote that I believe, but what about when he said, “Oh Lord, art thou clean gone forever”? I believe Davis got as close to God as any person ever has and he got as far away from God as most any person has.

We fit in that category too, don’t we? We have been close to Him and we have been blessed by Him in so many ways, but yet, many instances we have gone astray. We have gone away from Him, but I’m glad that although we have gone astray, that He is still going to keep that covenant, and one day we are going to be with Him in glory to praise Him in a world that His word has declared shall never end. That’s a wonderful blessing to me to think about.

May God bless you, and may He sanctify the truth and pardon error as our prayer for His name’s sake.





By Elder Mark Green


But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head” (Ps 3:3).


David had just noted that there were many who said that there was no help for him in God. This psalm was written when he fled from Absalom, and at that time things certainly looked bleak for him; but David never gave up his trust in God. Those that troubled him were greatly increased, and there were many that sought for his soul, but God was his strength.


God is a triune God – Father, Son and Holy Spirit – and we find many instances in which the attributes and acts of God are listed in trios. Here is one example. David saw God as his helper in three ways. First, He was his shield or his protector. King Saul frequently pursued David in his youth and had God not been on his side, surely he would have been captured and slain. Even before that, he had been delivered from the mouths of the bear and the lion. Eventually even his rebellious son was slain and David returned to his palace in peace.


God is a shield for us against all our enemies. There is none that is as great as the Lord. His strength and wisdom are limitless, and He can destroy them with the blast of His nostrils.


God was David’s glory. This was true even when he was on the run, a refugee from his own city. It was true when he was hiding from Saul in caves. No matter how despised we may be by the world, no matter how low a natural station we may occupy, God is our glory. His virtue is ours. Even now we sit representatively at the right hand of God in the most glorious station that exists. Who could be any higher than that? Who is more glorious? We are seated there with him and even though we are not yet there in person, we are happy for our glory to be in Him who stands for us in the counsel halls of heaven.


God was the lifter-up of David’s head. This was indeed a time that David might have been discouraged. He was growing older, and Absalom was a dashing young man who captured the fancy of the people. David was an outcast, and it must have been a dejected group of people who trudged with him into the countryside seeking refuge from the usurper. Their heads must have been drooping. They needed someone to lift them up and make them realize that all was well.

Everything may not be exactly as we would desire it in this world, but we have the prospect of living with God in glory. Is that not enough? We have the presence of His Spirit with us while we go through the world. Is that not enough? We have the dear old church as a home for wayfaring saints while we sojourn here below. Is that not enough? Those ought to be enough to enliven even the most discouraged child of God.


We are just like the tired old horse that is pulling the wagon home from the fields after a hard day of labor: when he gets in sight of the barn, he perks up, his head comes up, his step quickens – because he is going home. We are going home, are we not? Just a few more days and we will be with the vast multitudes surrounding the throne of God, blending our glorified voices in heavenly praise to the Almighty.


That is home. That is where we are going. It is close ahead. So, let us raise our heads, quicken our steps and hasten along, knowing that our work is not in vain here in the kingdom of God and that the greatest scene of all lies just ahead. – Editor




“And they shall make an ephod of gold, of blue, and of purple and of scarlet, and fine twined linen, with cunning work,” Ex 28:6.


The Law Service was a system of types, and shadows, and figures.  The various feasts, and sacrifices, and ceremonies represented, and acted out, divine truth.  In the New Testament day we have God’s revelation, explained in clear, understandable terms.  No room is left for misunderstanding—not in the fundamental principles, anyway.  If we take God at his word, we can discover all we need to know and do religiously. 


Israel did not have such a clear revelation from God.  But, even under the Old Testament Law Service, Israel had benefits which were not given to the Gentile world.  They were able to know things about God which the Gentiles could not even guess at.  Paul says,


“What advantage, then, hath the Jew?  Or what profit is there of circumcision?  Much every way; chiefly, because that unto them were committed the oracles of God,” Ro 3:1-2. 


That could not be said about any other people.


In the New Testament day we have Christ revealed as the very image of God himself (2Co 4:4).  God in all his glory is revealed in the person of his Son.  Every attribute of God is revealed in his Son. 


In that day they had types and shadows.  A shadow differs from the very image of any object in that the shadow only provides an outline.  But even those bare outlines were far more than the Gentiles had.


And even though we have a much more clear revelation in this day, we should never minimize those types and shadows.  Those shadows—those outlines if you will—can be very valuable in illustrating the principles that are more clearly revealed in the New Testament day.  We do not accomplish much if we study the shadow without examining it in the better light of the New Testament, but, on the other hand, we lose very much if  we never consider those God-provided Old Testament illustrations of divine truth.  We do ourselves a great disservice when we go to the bookstores to find books of illustrations, when God has provided so much better illustrations in his Word.


Charles Haddon Spurgeon is probably the best known preacher since the days of the apostles.  Somebody once asked him, “Brother Spurgeon, is there any particular rule you go by in interpreting an Old Testament text of scripture?”  He said, “Yes, there is; when I study any Old Testament text, I position myself on that text, and from the vantage point of that Old Testament text, I look all the way cross country to the New Testament, and I try to see Jesus.”  That is a good rule for any Bible student.  If the text does not help you to see Jesus, in some aspect of his person, either in his grace, his mercy, his love, or perhaps, in his righteous indignation against sin, you have missed the point.


Whether we are able to sort out the significance of any particular sacrifice or feast of the Law Service or not, every provision of the Law  is intended to teach us some great truth.  It can be a very satisfying experience to spend time considering those instructions, and, every now and then, seeing some great truth illustrated.


Christ is our prophet, our priest, and our king. The Old Testament priesthood represented the priesthood of the Lord Jesus Christ.   The sacrifices those priests offered represented the sacrifice of the Lord Jesus Christ on the cross of Calvary.  Whether it was a lamb, or a bullock; whether it was a dove or a pigeon, it represented the Lord.  It illustrated some aspect of his person and work.


The garments they wore represented the various aspects of the ministry of the Lord.  The gold, the blue, the purple, and the fine twined linen, all represented him.  In all of our studies we should be careful to keep our eyes on him. 


Heb 12:2, “Looking unto Jesus, the author and finisher of our faith, who for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God.”


“And they shall make an ephod of gold . . . . ” Ex 28:6. 


In Exodus chapter twenty eight, God gave the provisions for the priestly garments Aaron and his sons were to wear when they performed their duties about the Tabernacle.  One of those garments was an ephod, a kind of many faceted, many colored, jacket made of fine twined linen, with cunning work.  The various characteristics of the ephod all represented the Lord, and the work he performed on our behalf.  The gold was a symbol of the Lord and his great worth to his people. 


Isa 13:12, “I will make a man more precious than gol9d; even a man than the golden wedge of Ophir.” 


That man is the Lord Jesus Christ.


Gold has been a store of value from the very morning of time.  In Genesis, when we read about the four rivers that flowed out of Eden, we are told,


“And the name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold, and the gold of that land is good: there is the bdellium and the onyx stone,” Ge 2:11-12 .


That takes us as far back in human history as we can go.


We use fancy little scraps of paper as units of exchange, and we pretend they are money.  But, paper is not money; gold and silver are money.  Paper money only has value, because people believe it has value.  The government tells us paper is money; we pretend it is money; we use it as if it was money; and as long as we can keep up the pretense, it serves the purpose of money.


If paper was real money, it would not be so constantly losing its value.  Suppose you were to hide a hundred dollar bill, and a hundred dollar gold nugget, and one hundred years from now, somebody finds both of them.  Which of them do you believe would have done the best job of holding its value?  Jesus Christ is “the same, yesterday, and today, and for ever,” Heb 13:8.  He does not lose his value.


In 1940, you could buy a brand new Chevrolet for about $400, or you could buy that same automobile for about 12 ounces of gold.  You cannot buy a new automobile, today, for 12 ounces of gold, but it will buy a much better automobile than you can get for $400.


“And they shall make an ephod of gold, of blue . . . . ” 


Blue is the color of the sky.  The Lord came from heaven to earth that he might carry us from earth to heaven. 


Joh 3:13, “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of Man which is in heaven.” 


This world is not our home, nor for long, anyway.  We have something far better waiting for us, after awhile.


“And they shall make an ephod of gold, of blue, and of purple . . . . ”


Purple is symbolic of royalty.  In the old days only the aristocracy  wore purple.  Purple dye was made by crushing the shells of a tiny marine creature; it was very expensive.  Our Lord is King of Kings, and Lord of Lords; he owns every thing that exists.  God gave the very best heaven had for my redemption and yours; price is no object with him.


I have friends who are waiting for a day, when the Lord will finally claim his kingdom.  They cannot imagine that he is a king now, but they are sure he will be some day.  They tell us he meant to establish a kingdom when he came the first time; but he could not get any help, and he could not quite get the job done, but they are sure that when he comes back the second time he will be more successful.


But, you cannot help but wonder, if he could not do it the first time, why do they think he will be any more successful the next time? 


But, my Lord did not fail; he did all he intended to do the first time.  Isaiah said,


“He shall not fail, nor be discouraged . . . . ” Isa 42:4. 


Before he went away, the Lord himself said,


          “I have finished the work which thou gavest me to do,” Joh 17:4. 


Others may believe the Lord is a failure, if they wish to, but the Bible teaches that he accomplished everything he intended to accomplish.


The Lord Jesus Christ  is the absolute ruler in all things.  He taught us to pray,


“For thine is (right now, at this very moment) the kingdom and the power and the glory, forever,” Mt 6:13.


The Lord is the head over his creation.  The very heavens “declare the glory of God,” Ps 19:1.  He is the head over the church.  His word is our command.  We are bound to do all he says, and to leave all else alone.  There are a lot of free thinkers involved in religion.  They enjoy dreaming up projects of their own.  They are more interested in their imagination than they are in the Lord’s revelation.  But, the Lord is King of Kings.  He provides us everything we need in his service, and he will tolerate no insubordination; he will not recognize man’s little freelance campaigns. 


“Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ,” 2Co 10:5.


“And they shall make an ephod of gold, of blue, and of purple, and scarlet . . . . ” 


Scarlet represents the shed blood of the Lord Jesus Christ.  Ours has been called a bloody religion —a slaughter house religion.  People are offended at the sight of blood.  They would not be nearly so offended at the thought of blood atonement, if they could see the great need for that shed blood.  They would not be nearly so offended at the thought of blood atonement, if they could see themselves as the sinners we all are. 


Heb 9:22, “And almost all things are by the law purged by blood; and without shedding of blood is no remission.”


If any less price could have satisfied divine justice, God would not have required the price he did.  God would never have sent his Son to suffer the agony, and the indignity he suffered, if that was not the price that was required to satisfy our sin debt.  It was the greatness of our sin that required the price he paid; no less price would have satisfied divine justice.


They were to make it of “fine twined linen with cunning work.”  The Bible does not leave us any doubt as to what is represented by the fine twined linen.  The fine twined linen represented the imputed righteousness of the Lord Jesus Christ. 


Re 19:8, “And to her was granted that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of saints.” 


The only righteousness we have, that will stand before God, is the imputed righteousness of our Lord; our righteousness is far too defective. 


Isa 64:6, “But we are all as an unclean thing, and all our righteousnesses are as filthy rags.”


When I was just a boy I heard an old brother telling how he hoped to gain a home in eternal heaven.  He said, “I know we are saved by grace, but when I stand before God in judgment, I hope I have enough good works to finish out the score.”  I was just a little boy at the time, and I had a lot to learn; I still do, but I knew there was something wrong with that statement.


Can you imagine anybody standing before the court of eternal justice, and dragging out an old dirty handkerchief, he has been carrying around for two weeks—with a cold—and dangling that before the throne of God, and saying, “Here is my claim on eternal heaven.”


My youngest daughter is fifty years old; but when she was about six years old I used that expression in a sermon.  After the service she told me, “Now, Daddy, that was gross.”  If she thought that was gross, she should have heard the literal translation.  The translators seem to have kept our feelings in mind, when they translated that verse.


But, even though we may feel the expression is gross, that is exactly what the Bible teaches: “all our righteousnesses are as filthy rags.”  Those who would trade the fine linen of the imputed righteousness of God’s Son for the filthy rags of their own righteousness have made a poor trade.


Make it of “fine twined linen, with cunning work.”  The cunning work—the skillful work—represents the wisdom of God in our salvation.  No mind less than the mind of God could have ever devised a plan that would save the people of God, and satisfy both the grace and the justice of God.  Any plan man could have come up with would have sacrificed one or the other.  The grace of God will be satisfied in the salvation of his people, but the justice of God will also be satisfied in that our sins have been put away by the sacrifice of his Son on our behalf. 


Ro 3:26, “To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.”


God did not sacrifice justice in order to be gracious. 


“He shall see of the travail of his soul, and shall be satisfied,” Isa 53:12. 


Every attribute of God will be satisfied in the salvation of his people.  God did not hogtie justice in order to be gracious.  God did not tell Justice “Now, Justice, you be still; Justice, don’t you say a word; I am going to save this child, and there is nothing you can do about it.”  The grace of God will be satisfied; every subject of grace will be with God in heaven.  The love of God will be  satisfied; everyone God loves will be there.  And the justice of God will be satisfied; their every sin will be paid for.  No mind less than the mind of God could have found a way to do it.  No mind less than the mind of God could have found a way to satisfy both the grace and the justice of God.


Ex 28:9, “And thou shalt take two onyx stones, and grave on them the names of the children of Israel.” 


When Aaron performed the duties of his office he represented everybody whose names were written on those two onyx stones, and that is all he represented.  He did not represent the Egyptians.  What he did was no benefit to the Egyptians.  He did not represent the Moabites, nor the Ammonites, nor the Philistines.  He represented the twelve tribes of Israel, and he wrote the names of those he represented on those two onyx stones.


The Lord Jesus Christ, our great high priest, represents all the elect of God.  In his suffering and death he did not represent the angels; he did not represent Adam’s race; he represented his people, his elect. 


“For verily he took not on him the nature of angels; but he took on him the seed of Abraham,” Heb 2:16.


This seed of Abraham, this elect of God, is not a nameless, faceless mass of people.  Before God ever created the world, he wrote their names in his book.


 Re 13:8, “And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the founda-tion of the world.” 


Re 17:8, “The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.”


God is in control; he knows what he is doing.  He is not stumbling around in the dark, trying first one method and then another.  Before he created the first planet, the first star, the first blade of grass, he determined every part of this great plan of redemption and salvation, and he determined who would be the beneficiaries of all he does.


The Lord knew exactly who he represented; he knew who he was dying for.  He wrote their names in his book before the foundation of the world.  Isaiah said the same thing in different words. 


“Behold I have graven thee upon the palms of my hands; thy walls are continually before me,” Isa 49:16. 


That is an even stronger statement than the two statements by John in the Revelation.  Not only did he write the names of his people in his book, he engraved their very persons in the palms of his hands.  There can be no question that the Lord had this verse in mind, when he said,


“My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any many pluck them out if my hand,” Joh 10:27-28. 


If our persons are engraved in the palms of his hands, how can the adversary remove any child of God from his providential care, without destroying some part of the very hand of God.


Symbolically, their names were written in the two onyx stones; actually, they were written in the book of life, and engraved in the palms of Lord’s hands.


“And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the Lord upon his two shoulders for a memorial,” vs. 12.


Notice that those two stones were to be carried on the priest’s shoulders.  One of the uses of our shoulders is to assist us in carrying heavy loads, and that is exactly the symbol involved in these onyx stones being placed on the shoulders of the priest. Our Great High Priest provides for his people and cares for them; he carries us on his shoulder. 


“ . . . . and he bare them, and carried them all the days of old,” Isa 63:9. 


Again he promises to carry them in his bosom. 


“He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young." 


The wording is different, but the lesson is the same.  The Lord instructs his people, and leads them; but more than that, he carries them. 


“Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself,” Ex 19:4.


We are often told that God did not elect individuals, he only chose his family—as a collective group of people.  He chose them en masse; no names, no individual characters, were ever under consideration.  But God anticipated that objection before it was ever raised, and he provided the answer in this figure.


Listen to the instructions for the breastplate of judgment:


“And thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make it.  Foursquare it shall be being doubled; a span shall be the length thereof, and a span shall be the breadth thereof.  And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row.  And the second row shall be an emerald, a sapphire, and a diamond.  And the third row a ligure, an agate, and an amethyst.  And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their inclosings.  And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes,” vss. 16-21.


The name of Judah was on one stone, the name of Reuben on another stone, the name of Zabulon on another stone, and so on.


Notice that the names were written collectively on the two onyx stones, and then they were written again on the stones of the breastplate of judgment.  The first time they were written collectively; the second time they were written individually.  The Holy Spirit will not allow the figure to be misunderstood.  Each name in the breastplate of judgment was written on a separate stone all by itself. The collective family of God is made up of all the individual members. 


Suppose that on the first day of school a teacher decides to give every student in her class a bright shiny apple.  She buys a bushel of apples, but she wants to make sure that each child gets an apple, so she asks the merchant, “How many apples do I get in a bushel.”  And he replies, “Oh, there are no individual apples in this bushel—these are all collective apples.”  To say the least, we would not think the man was giving a straight answer; and, yet, this is the very dodge that is generally used to evade the clear Bible doctrine of God’s choice of his people.  It takes every individual member of the family to make up the entire family of God.  How could he choose the entire family without choosing every individual in that family.


“And thou shalt make ouches of gold; And two chains of pure gold at the ends; of wreathen work shalt thou make them, and fasten the wreathen chains to the ouches,” vss 13,14. 


Chains have always represented bondage, and that is what they represent here.  We are servants of the Lord,  bond-slaves of the Lord.  We are his property; we belong to him.  We are his property, because he is our creator.  And we are his property, because he redeemed us and paid for us in his suffering and death. 


Perhaps, there are those who object to the thought of being the property of someone else.  Somebody may square his shoulders, and insist, “I am my own man, I will do as I please,” but I cannot make that claim.  I am not my own man; I never have been.  There was a time when I was in bondage to sin, a slave to sin.  I was certainly not my own man at that time.  And then God sent his Spirit into my heart, and saved me by his grace.  I still cannot claim to be my own man; I belong to him. 


Bear in mind that we are talking about being the Lord’s property.  If we are his property, he will take care of us.  There can be no greater sense of security than knowing we belong to him.


It is significant that these are not chains of iron; they are chains of gold.  These chains bind us to him, and they are precious to those who love and trust in him.   Others may object, if they choose, but I would not trade these chains of gold for all the wealth of this world. 


“And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate,” (vs 23). 


The ring is symbolic of eternity; it has no beginning nor end.  In this instance the rings are symbolic of the eternity of God, and his everlasting love for his people.  These rings are like the chains; they are rings of gold. 


The eternity of God is one of his attributes, and it is precious to his people.  It is one of the delights of the children of God to think on his eternal attributes, to think about him, and what he is like.  The love of God is as eternal as he is, and from all eternity that love has reached out to every heir of grace. 


“The Lord hath appeared of old unto me, saying, yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee,” Jer 31:3. 


The love of God is not so fickle and changeable as the love of man is; if God ever loved you, he will always love you.  The love of a mother for her child is a symbol of God’s love for his children. It illustrates what his love is like. 


“Can a mother forget her sucking child, that she should not have compassion on the son of her womb?  yea, they may forget, yet will I not forget thee,” Isa 49:15. 


As precious as the little baby is to its mother, it is not nearly so precious as every heir of grace is to our Lord.  As tenderly, and as gently, as she cares for her child, she is never so tender and gentle as the Lord is toward his own. 


“And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually,” vs 29. 


He carries you on his shoulder, and he carries you on his heart.  There was never anything, or anybody, so near to the heart of God as those he has chosen, and redeemed.  There was never a newborn baby so near to the heart of its mother, as every heir of grace is to their Lord. 


You are so near to the heart of God that he gave the very best heaven had for your redemption.  


“For God so loved the world that he gave his only begotten son, that whosoever believeth on him should not perish, but have everlasting life,” Joh 3:16. 


Someone has said that the great price God paid for our redemption was an indication of how much we were worth to him, but that is not the case at all.  We are, everyone of us, worthless, hell-deserving sinners.  God did not pay the great price he paid because of our great worth.  He paid that great price, because of his great love.


Whether the saints of that day understood all that was represented by those emblems of not, the various instructions God gave for the observance of the Law of Moses were very graphic illustrations of the person and work of the Lord Jesus Christ, and it behooves us, in this day, to reflect on those things.  Just before the Lord was crucified, there were some Greeks who came where he was with the request, “Sir, we would see Jesus.”  Oh, that all of us might approach these Old Testament lessons with the same thought in mind.


                                                            THE END



ABEL   Abel was the second son of Adam and Eve (Ge 4:2).  God often favors the second son.  He is a figure of the obedient child of God, worshiping according to the God-ordained pattern.  His offering of the firstlings of the flock (Ge 4:4) pointed back to the animal slain (Ge 3:21) to provide clothing for his parents, and it pointed forward to Jesus Christ, the lamb slain to atone for the sins of his people (Joh 1:29).  


Heb 11:4, “By faith Abel offered unto God a more excellent sacrifice than Cain,”.  His sacrifice was more excellent because of what it represented, or symbolized; it symbolized the suffering and death of the Lord Jesus Christ, the Lamb of God.  It signified the shedding of his blood.  Cain brought an offering “of the fruit of the ground,” a bloodless sacrifice.  The one represented the substitutionary death of Jesus Christ; the other represented the works of men’s hands.  God’s acceptance of Abel’s sacrifice, and his refusal to accept the sacrifice of Cain is the first indication in the Bible that the works of man’s hands are not sufficient for his salvation, and that God will not accept any religious service that suggests anything to the contrary.


Heb 9:22, “And almost all things are by the law purged with blood; and without shedding of blood is no remission.”


We are told (Ge 4:4) that  “God had respect unto Abel and to his offering.”  God had respect, first to Abel, then to his offering.  Abel was a sinner in need of salvation as surely as Cain was; but  Abel brought “a more excellent sacrifice than Cain.”  Abel’s sacrifice was a bloody offering; it was a confession of  his own sinful condition, and his need for the suffering and death of Jesus Christ, the Lamb of God, as an atonement for his sins.   

We cannot imagine the burning, bloody flesh of Abel’s sacrifice was as physically appealing as the mounds of fresh, delicious, and colorful, fruits and vegetables which Cain brought.  But physical beauty is not the proper criteria; obedience to the commandment of God is.  Even in its physical unattractiveness Abel’s sacrifice represented the suffering and death of the Lord. Isaiah tells us, “He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him” (Isa 53:2).  hlh

Abijah - Sylvester Hassell

ABIJAH  Sylvester Hassell:  [Abijah (called Abia in Mt 1:7) was the grandson of Solomon, and the great-grandson of David.]  Abijah, the son of Rehoboam, succeeded to the throne.  He did not entirely reform abuses, but professed to be jealous for the honor of God, and reproached Jeroboam, king of Israel, with forsaking him.  He made war with Jeroboam, under this plea, among others, and relying upon the Lord defeated Jeroboam, slaying five hundred thousand of his men—being one hundred thousand more than was numbered in his own army.  He strengthened his kingdom greatly, and died after a short reign (2Ch 13; 1Ki 15). (Hassell’s History pg 125) 



Elder J. R. Respess (deceased)

          What one predestinates, he of course devises means to accomplish. If we predestinate to build a house, we count up the cost; we gather together the material and we build it; it is the result of our predestination. See, whom God predestinated, them he called; that is, he worked out his predestination in them. So if we say that God predestinated sin, we are understood to say that he prompted man to sin. But we know that he did not prompt man to sin; that he could not prompt man to sin; that no man, nor even the devil himself, could sin prompted by the Holy Spirit. God prompts to righteousness, and never to sin.

No Primitive Baptist believes that God worked sin in man; it never has, in any age, been believed by the church that God in his word forbade a thing and that God in his Spirit prompted disobedience to his word. That would destroy his unity. But it is sin to violate God’s word, and hence repentance is required. God the Spirit convicts the sinner for violating the word of God; shows him his guilt. But if done by God’s prompting, there would not nor could there be any sense of guilt for it, for it would be no sin. But as the Jews said when they saw Jesus weeping at the grave of Lazarus, “Could not this man that opened the eyes of the blind have caused that this man should not have died?” And of course his death could have been prevented; but  because it was not prevented, we are not therefore authorized to say that Jesus caused it; nor are we authorized to say that because God did not prevent Adam’s sin and overruled it to the good of the elect and the glory of God, that therefore he caused it. [from an article reprinted in The Collected Writings of Elder John R. Respess.]

Abraham and Isaac on Mount Moriah

    Abraham and Isaac on Mount Moriah


“And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham, and he said, Behold, here I am.  And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of,” Ge 22:1-2.


I enjoy the figurative,  symbolic, lessons of the Bible.  Most of us understand word pictures, and illustrations, better than we do abstract explanations, and the Bible provides us with an abundance of types, shadows, and figures, especially in the stories of the Old Testament.  Sometimes those lessons can be hard to understand, but when we once recognize what is under consideration, the lesson usually becomes very clear, and very simple. 


I hear people complain about how hard the Bible is to understand, but usually the people who talk that way are people who rarely ever pick up the Bible in the first place.  They have no idea what it teaches, because they have no idea what it says. 


God intends for the Bible to be read and understood.  Simplicity is the very hallmark of the Bible.  Paul said, “For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward,” 2Co 1:12.


In the types, and shadows, and figures of the Bible, God used people, and events, to act out some of the most profound Bible truths.  And they acted out those truths in a way that, once we recognize the lesson, it sticks in our mind much better than bare words and arguments ever could.


The passage before us provides one of the clearest Old Testament figures of the substitutionary death, and sacrificial atonement of the Lord Jesus Christ.  The various elements of this figure are clear symbols of what Christ accomplished in his death, burial, and resurrection.


We are told that God did tempt Abraham.   The word tempt has more than one meaning. 

It does not always mean to entice to do evil.  God never did entice anybody to do evil.  

James said, “Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man,” Jas 1:13.


God did not entice Abraham to do evil; but he did test him; he proved him.  God did not test Abraham for his own benefit; God already knew exactly what Abraham would do.  There is nothing God does not know, and you can be sure he knew what Abraham would do, better than Abraham did.  God understands us better than we understand ourselves. 


But God tested Abraham, tried him, proved him for my benefit and yours.   In this scene between Abraham and Isaac on Mount Moriah God used those two men to act out a clear and detailed preview of the grandest transaction of all time.  Two thousand years later—if not on this very spot, at least in sight of this spot—the grandest transaction of time and eternity was going to take place.

“God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.  And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt offering upon one of the mountains which I will tell thee of.”


We know this is a figure, because the Bible says it is.  Not every event, and not every character in the Old Testament, is a symbol or a figure of something.  Preachers can wear themselves out, trying to find a figurative lesson, when there is no figure, no shadow, no type, involved.  One of the percs that goes with the territory, if you have been preaching for a while, is that sometimes a young preacher will ask you, “What does this passage mean?”  I read the passage, and I tell him, “This is what they did, and this is what they said, and these were the consequences; that is all I see in the text.” 


“But don’t these things represent something?”


“No, not that I can tell.  This is what they did, and this is what they said, and these were the consequences.”


“But, isn’t there another lesson in addition to that.”


“No, this is what they did, and this is what they said, and these were the consequences.”


But, sometimes he will just wear himself out, trying to find some deep, dark lesson that is not there in the first place.  I believe that one reason so many people are sure they cannot understand the Bible is that they have been taught to look for something that is not there to be found.  I believe that if there is a figurative lesson in any passage, it will be fairly clear there is a figure involved. 


One way you can know that something is a figure is that the Bible calls it a figure.  That should be simple enough.  Baptism is a figure of death, burial, and resurrection.   The Bible calls it a figure in so many words.  Peter said, “The like figure whereunto even baptism doth also now save us, not the putting away of the filth of the flesh, but the answer of a good conscience toward God.”   Human ingenuity cannot design a clearer figure—a clearer illustration—of death, burial, and resurrection than baptism by immersion in water.


The sacrifices of the Law Service, the lambs, the turtle doves, the bullocks, were figures of the Lord Jesus Christ.  The Bible makes that plain enough.  But lest we might have missed the point, Isaiah explains it for us. 


“All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all.  He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth,” Isa 53:6-7.


When the Lord finally did appear on the scene, God had John the Baptist, standing in the river of Jordan, with a huge crowd standing there, waiting to be baptized.  And, with that crowd of people looking on, he pointed to Jesus and said, “Behold the Lamb of God, which taketh away the sin of the world,” Joh 1:29.


The type was finally giving way to the antitype, and God would not allow us to miss the point.

God intended for his people to see those Old Testament sacrifices as illustrations of the various aspects of the suffering and death of the Lord Jesus Christ.  And he intended that, for centuries to come, preachers would use those figures to explain what he accomplished on behalf of his people.  He provided this fairly simple, and easy to understand way, for preachers to explain the gospel.


Paul shows that the Tabernacle was itself “a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect,” eb. 9:9. 

It prefigured, or illustrated, what the Lord would be to his people, and what he would do for them.


Another way to know that a person is a figure is that the Bible calls the figure, and the object of the figure, by the exact same name.  Joshua was a figure of the Lord.  Joshua, or Jehoshua, in the Old Testament, and Jesus in the New Testament are the same name in two different languages. 

Joshua in the Hebrew, and Jesus in the Greek, both mean deliverer, or savior.  It was as Joshua went around with a sign on his back, saying “My name is Joshua; I am a figure of the Savior.”


David was one of the clearest Old Testament figures of the Lord.  He was such a clear figure of the Lord that, in some Old Testament passages—Ps 89 for instance—it is not always easy to tell if the writer is talking about David the son of Jesse, or the Greater David, the Son of God.


I am convinced that if there is a figurative lesson in any passage, the figure is usually fairly easy to recognize.  And if the figure is not fairly clear, I think it is a good idea to just leave it alone. 

Preachers would get in a lot less trouble if we never did explain anything we do not understand.


In this text Abraham the father of Isaac, is a figure of the God the Father.  Isaac, the son of Abraham is a figure of the Lord Jesus Christ, the Son of God.  I don’t think it takes a rocket scientist to figure that out.  God calls Isaac thy son, thine only son in order to let us know he is a figure of God’s only Son.


But the Bible makes it clearer than that.  Paul says, “By faith Abraham, when he was tried, offered up Isaac, and he that had received the promises offered up his only begotten Son,” Heb 11:17. We have heard that expression before, haven’t we? 


“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life,” Joh 3:16.  God saw to it that the translators used the exact same expression in referring both to Isaac and the Lord Jesus Christ.  They are both called his only begotten son.  He will not let us miss the point.


That expression is the way the words appear in the King James Version of the Bible.  I am not going to wax so bold as to say the King James translators were inspired in the same way the apostles and prophets were inspired.  That is not true.  The apostles and prophets were inspired in a manner that no other group of men ever has been. When they were writing the things they wrote in the Bible, God would not allow them to make a mistake.  But, on the other hand, I do not have the slightest doubt that those honorable and godly men who translated the King James Version of the Bible were mightily influenced and assisted by the Lord’s Spirit. 


Their work was very much like the preaching of a minister who is preaching under the power and demonstration of God’s Spirit.   No minister of today is infallible.  No matter how powerfully he may be preaching, he can still make mistakes, even when he feels to be the closest to the Lord. 


But while that is true, when he is preaching under the influence of the Spirit, he is able to preach with an ability which is not his own.  While I would not claim infallibility for the King James translators, I have no doubt that we can see the immediate influence of God’s Spirit evident in their work, and I become very impatient when I hear others, who are much less informed, and probably much less spiritual, challenging their conclusions.  I have no doubt that it was the Spirit of God that prompted them to use the exact same words in referring both to Isaac and to the Lord.  God will not allow us to miss the point.


By the way, if I might digress for a moment.  Joh 3:16 is not an Arminian text.   There is not an Arminian text in the Bible.  Those who teach the Arminian system manage to come up with their proof texts by taking those verses, which either identify the children of God, or make conditional promises to the children of God, and applying them to the wicked. 


On the basis of those texts—which are the property of the children of God—they tell the wicked, “If you will do thus and so you will become a child of God.” But those promises were never intended for the wicked.  Those verses were intended for heaven-born souls.  Without exception, those texts are either conditional promises to those who are already born of the Spirit of God, or they are texts which identify the heaven-born soul by describing his conduct. No one has the right to take those texts and pretend they are propositions directed toward the wicked.

But, back to our subject. 


God’s Spirit went all through the Bible putting little clues all along the way.  He provided passages, and expressions, that are intended to shine the light on each other.  I love to find those things that connect up.  They just snap together.  Those verses are made just like they were intended to fit together. 


Some of you who are my age might remember a fad that came along about fifty years ago.  Do you remember snap beads?  They were made out of plastic, and they were about as tacky as anything can get, but they illustrate my point.  Those little beads were made so you could snap them together to form gaudy little bracelets and necklaces.  They were about the tackiest things I ever saw, but they lasted for a little while, and then, like all fads, they disappeared.  But the point is that they were made to pop together.


A lot of these passages are like that.  They are intended to just pop together.  They connect to each other, and explain each other.  I believe that is an indication of the way we are to study the Bible.  We are to look for these simple connections.  It did not take a rocket scientist to put snap beads together.  A little two or three year old could do it.  And I tell you, any heaven born soul, with just normal understanding can go through the Bible, and understand all he needs to understand about what he is reading.


Abraham was a symbol of God the Father; Isaac, his only begotten son, was a symbol of God’s only begotten son.  God says to Abraham, “Take now thy son, thine only son whom thou lovest and get thee into the land of Moriah, and offer him there for a burnt offering upon one of the mountains which I will tell thee of.” 


It was not enough that Isaac should be offered on just any mountain.  God would lead Abraham to the mountain, but, it had to be a particular mountain—one mountain—in the land of Moriah. 

He would have to walk for three days to get to that mountain.    Later on that mountain was called Mount Moriah. 


It was on that same mountain, a thousand years later, that David offered a sacrifice, and Jerusalem was spared (2  Sam. 24:18-25).  The destroying angel was going through the land.  Seventy thousand people had already died. The angel had his hand stretched out over the city of Jerusalem, which was itself a symbol of the people of God.  They were under the sentence of death. 


David, the son of Jesse was here a clear symbol of the Greater David, the Son of God. 

He offered a sacrifice, and because those sacrificial animals died, the people of Jerusalem lived. 

The entire matter was a clear figure of the sacrificial death of Christ on behalf of his people. 

All the elements of the figure fit in place. 


Because Christ died in our room and stead we were delivered from the sentence of death. 

David would not accept the offer of Araunah (Ornan) to give him the animals to sacrifice; he insisted on paying for the full price (vs. 24).  The purchase price that was paid for our redemption was the most expensive transaction the world has ever known; the Lord Jesus paid that price, by the offering of himself.   The city was delivered by the offering of that sacrifice, but God had already determined to deliver the city before the offering was made (vs 16). 


That is a figure of God’s determining before the foundation of the world that he would save his people by the offering of his son.  All the different parts of the figure fit; it all took place on the same mountain on which Isaac was offered; and it is all a figure of what God would do on behalf of his people—on this very mountain. 


Bear in mind that Solomon’s Temple was built at Jerusalem (on Mount Moriah at the threshingfloor of Ornan the Jebusite, 2Ch 3:1) .   The Lord was crucified at Jerusalem, on a little hill called Calvary, just outside the wall of the city of Jerusalem.  The offering of Isaac, and David’s sacrifice at the threshing floor of Ornan, were both figures of the offering of the Lord Jesus Christ on Calvary, and Abraham walked for three days in order to arrive at the very place where, two thousand years later, the Lord would suffer and die. 


The Bible does not say that Abraham set up his altar on the very spot where the cross was set up,

but it is hard for me to imagine that God required Abraham to walk three days to arrive at this place, and only had him to build the altar somewhere on the mountain.  I believe he built the altar on the very spot where—two thousand years later —the cross would be set up.


The offering of Isaac was a figure of the greatest transaction of time and eternity, and God caused Abraham to walk for three days in order to act out this figure at the very place where the transaction would take place.  The solemnity of all that took place there—over a period of two thousand years—is awesome beyond expression.


“And Abraham rose up early in the morning....” (vs. 3).  


The salvation of his people was not an afterthought with God.  He began very early— before the foundation of the world.  “Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in him before the world began,” 2Ti 1:9.


God does not have a Plan B.  He has known from the very beginning what he was going to do with regard to the salvation his people, and he has never wavered from it.  There are those who believe God has tried any number of ways of saving people, and for the most part, failed in the effort. 


There is one false religion called Dispensationalism that teaches he has tried five different ways;

the gospel is his sixth effort, and he has one more thousand year effort (his seventh attempt) yet to go. 


Others believe the Mosaic Law was one effort of saving people, and he abandoned that effort, because he imagined the gospel would be a more efficient way of saving people.  But none of that is right; God only has one way of saving people for heaven.  There is only one way of saving people that would have been consistent both with his justice and his mercy. 


He will save his people, but he will save them in a just and righteous manner.  He will save them by fully atoning for their sins— fully removing their guilt—and imputing his own righteousness to them. 


“Known unto God are all his works from the foundation of the world,” Ac 15:18. 


“But he is in one mind, and who can turn him, and what his soul desireth, even that he doeth,” Job 23:13.


I like the expression somebody used in describing an Old Baptist preacher.  The old brother said, “That Old Baptist preacher, he like an old ram.”  He said, “When that Old Baptist preacher start to preach, he just back up, and he back up, and he back, until he back up all the way before the foundation of the world, and here he come.” 


The old brother had a quaint way of telling it, but he was right.  We like to go all the way back to the beginning.  God has never changed his way of saving sinners, and it is the very way he determined on from the foundation of the world.


For those three days Isaac was under the sentence of death.  I believe those three days are a figure of the three years of the public ministry of the Lord Jesus Christ.  During all that time the Lord Jesus Christ was under the sentence of death. 


“And Abraham rose up early in the morning, and saddled the ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him.  Then on the third day, Abraham lifted up his eyes, and saw the place afar off.  And Abraham said unto his young men, Abide ye here with the ass; and I and the lad man will go yonder and worship, and come again to you” (vss 3-5).


These young men followed Abraham and Isaac to the foot of the mountain.  But that was as far as they could go.  There were young men, twelve of them, who followed the Lord as far as they could go.  Abraham told these men, Abide ye here....   The Lord told the disciples, Tarry ye here.... (Mt 26:38). 


The figure is clear enough; these young men were figures of those disciples who followed the Lord, but who could only follow him so far.  They could not go the rest of the way with him. 

The Lord said, “I have trodden the winepress alone, and of the people, there was none with me,” Isa 63:3. 


There was a transaction that was going to take place on that mountain, and these young men had no part in that transaction.  And there was a transaction that took place on Calvary, and the twelve disciples had no part in that transaction.  The one is a figure of the other.

The apostles were witnesses for the Lord.  They walked with him and talked with him  for three years.  They were witnesses of the message he preached.  They were witnesses of his suffering and death.


They were witnesses of his resurrection.  But they had no part in what took place on Calvary. 

What took place that day on that little mountain called Calvary was the most momentous transaction in all of time and eternity, and no one had any part in that transaction except the Lord Jesus Christ and his Father.


“And Abraham said unto his young men, Abide ye here with the ass, and I and the lad will go yonder and worship, and come again to you,” (vs.  5).


I do not believe Abraham entirely understood all that would take place on the mountain.  He had no idea how far this would go.  But he was convinced that no matter how far it went, he and Isaac were going up on the mountain, and he and Isaac were going to come back down again. 

Paul explained it for us.  Let me go back to the text we read a moment ago. 


“By faith Abraham, when he was tried, offered up Isaac, and he that had received the promise offered up his only begotten Son, of whom it was said that in Isaac shall thy seed be called.   Accounting that God was able to raise him up even from the dead, from whence also he received him in a figure,” Heb 11:19. 


Abraham was convinced that if it went that far, God was able to raise Isaac from the ashes, and he was sure he would do just that.


“And Abraham took the wood of the burnt offering, and laid it upon Isaac his son....” (Vs. 6). 


The load Isaac carried up the mountain was a figure of the load the Lord carried to Calvary on our behalf.  The wood did not represent the cross itself; a man named Simon helped to carry the cross, (Lu 23:26). The wood represented the load of my sins and yours.  Abraham laid this load of wood on his son.  God laid our iniquity on his son.


“And the Lord hath laid on him the iniquity of us all,” Isa 53:6.


“Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye are healed,” 1Pe 2:24.  


The Lord carried our sins to Calvary, and there on Calvary he put our sins away. 


“And he took the fire in his hand and the knife, and they went both of them together,” (vs. 6). 


Abraham carried a fire up on the mountain.  The Bible says, “For our God is a consuming fire,” Heb 12:29.  This fire, obviously, is a figure of the wrath of God against sin.  The religious world has much to say about the love, and mercy, and grace of God.  It does not have nearly so much to say about the justice and righteousness of God.  They are not nearly so interested in the wrath of God against sin. 


God is, indeed, loving, and merciful, and gracious; but he is also righteous and just in all he does.

God will save every heir of promise, every subject of his mercy and grace; but he will also be righteous and just in their salvation.  He will not sacrifice his own justice in order to satisfy his love.  Every attribute of God will be satisfied in the salvation of his people. 


The fire will completely consume the wood; after the work is done, the wood will no longer exist.  The wrath of God against sin did its work on Calvary.  The wrath of God against sin was poured out on the person of his Son.  He suffered the full penalty of the law against sin.  The law can require no more; it is as though our sins had never been. 


“As far as the east is from the west, so far hath he removed our transgressions from us,” Ps 103:12.


He carried the fire in his hand, and a knife.  I do not believe it takes the most brilliant person to recognize that this knife is the sacrificial blade of the Old Testament Law Service. 

That same knife is found all through the Old Testament.  That blade could kill, but it could not give life.  No matter how much you sharpened it, it could never give life.   The sharper you made it, the more effective it was at killing, but it could never give life. 


And that describes the Law Service.  The Law was always an instrument of death; it was never intended to give life.  That is one thing the denominational world has never figured out.  They seem to think the Law of Moses was one of the ways God used in an effort to save people from everlasting ruin. 


We said it a moment ago.  The various systems of doctrine seem to think God has a  variety of ways of saving people.  One system of doctrine teaches that God has tried six different methods. 

They tell us we are presently in the sixth dispensation, and in this dispensation he is trying to save people with the gospel.   They are sure he is largely going to be a failure in this effort too, but they tell us he has one more dispensation to go, and that dispensation is going to last a thousand years, and at that time, he will try just one more method of saving people. 


God never has tried to do anything.   God never has had more than one way of saving people for heaven, and the law is not it—it never was.  No matter how sharp you make the sacrificial blade of the law, it can never give life. 


There is another aspect to the symbolism of this knife.  There is a scarlet ribbon that reaches from the morning of time all the way to the cross of Calvary.  All through the Old Testament the priest would take the animal, often a lamb, and he would drive the sacrificial blade home into the heart of that little animal, and that rich, warm, red blood would flow out of the wound, over the blade, and perhaps, over the hand of the priest in charge. 


Every time that service was performed it would extend that scarlet ribbon that reached all the way to Calvary.  There at Calvary the Lord, the great antitype, poured out his own blood on behalf of his people.  And there, at the end of the way, God stationed John the Baptist,  pointing to the Lord, and saying, “Behold the Lamb of God which taketh away the sin of the world,” Joh 1:29.


“....and he took the fire in his hand, and a knife; and they went both of them together” (vs. 6)

They went both of them together.   Abraham and Isaac were in agreement.  Abraham could never have done what he did, if Isaac had not been agreeable to it.   Abraham was way over a hundred years old at this time.  Isaac was a young man in the very prime of life.  Do you think Abraham could have bound Isaac on the altar, if Isaac had refused to be bound. 


God the Father, and God the Son, are in agreement with regard to the matter of our salvation.  The Lord Jesus Christ was perfectly willing to do all he did, and to suffer all he did on our behalf. 


“Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God,” Heb 10:7.


“And Isaac spake unto Abraham and said, My father, and he said, Here am I, my son, and he said, Behold the fire and the wood, but where is the lamb for a burnt offering?  And Abraham said, My son, God will provide himself a lamb for a burnt offering.  So they went both of them together.” 


There are three different ways you can read the expression, “God will provide himself a lamb.” 

And no matter which way you read it, it is still right.  I like texts you cannot read wrong.  You can read this word himself to be what our English teachers call an appositive.  God will himself provide a lamb.  That is right, isn’t it?  God will do the work himself.  If you read it that way, it is right. 


Or you can read the word himself to be a direct object.    God will provide himself to be the lamb.  The Lord Jesus Christ was and is God.  He is as much God as the Father is God.  He was God, when he went to Calvary.    He always continued to be God.  He continued to be what he had always been, and he took upon him what he had not previously had.  He continued to be God, and he took on him a human nature.  It was in his human nature that he suffered and died. 

He was “put to death in the flesh, but quickened by the Spirit,” 1Pe 3:18.  So if you read it to say that God will provide himself as a lamb, it is still right. 


Or you can read the word himself to be an indirect object.  You can read it to say that God will provide a lamb for himself.  In other words, he will provide the lamb to satisfy the demands of his own righteous judgment against sin.  You can read it that way, and it is right that way as well. 

One thing I think people forget is that the sacrifice of the Lord Jesus Christ accomplished something with regard to God himself.    It satisfied the righteousness of God in the salvation of his people. 


“To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus,” Ro 3:26. 


The suffering and death of Jesus was for the purpose of satisfying the righteous demands of God in the salvation of his people.   Without doing any damage to the verse, you can paraphrase it to say, “God himself, will provide himself, as a lamb for himself.”  I like verses you cannot read wrong. 


“And they came to the place which God had told him of, and Abraham built an altar there, and laid the wood in order” (vs. 9). 


Abraham laid the wood in order.  Every aspect of our salvation is in order.  There are no contradictions, nothing that does not fit. Sixty two years ago, I began preaching in denominational churches.  That was all I knew, and for several years I did the best I could to preach their doctrine; but I just could not make it all add up.   One part of their doctrine would contradict another part of their doctrine.  I was convinced there ought to be some kind of order, some kind arrangement.  I thought the doctrine should all fit together, and I just could not make it fit.  After awhile the doctrine did all begin to come together, but by the time I began to find some kind of order in the doctrines of the Bible, I found myself preaching principles that were very different to what I had been taught. 


For about two years, I found myself preaching the doctrine of salvation by God’s sovereign grace in denominational churches.  That was an interesting situation.  I finally learned about the Primitive Baptists and found a home among them.  I was convinced all along that there was an order to the doctrine of the Bible, that it should all come together in some kind of system. 

It was the delight of my life to discover a people who knew something about what that order was and appreciated it as much as I did.

Our people don’t have seminaries.  We are not interested in having seminaries.  But Primitive Baptist preachers are the most systematic preachers on earth with regard to the system of Bible doctrine. There is a system—an order if you will—about the doctrine of the Bible, and if any Bible student will study the Bible, and just let it say what it says, that system, that order, will become abundantly apparent.  


“Abraham....laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood” (vs 9). Isaac submitted to be bound.  There is no question about that; but he was bound, nonetheless.  When the Lord was crucified, there were people milling around at the foot of the cross, challenging him to come down from the cross.


“And they that passed by reviled him, wagging their heads, and saying, Thou that destroyest the temple, and buildest it in three days, save thyself.  If thou be the Son of God, come down from the cross....He saved others; himself he cannot save. If he be the king of Israel, let him now come down from the cross, and we will believe him.  He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God,” Mt 27:39-40,42-43.


Ever since I was a little boy, I have heard the question asked, “Was it possible; for the Lord to come down from the cross?”  I have heard some people argue that he could have come down from the cross, if he chose to. And I have heard others argue, just as vehemently, that he could not come down. 


Let me tell you.  There was no way the Lord could come down from the cross. But, somebody protests, “Now, hold on just a minute; my Lord can do anything he chooses to do.”  That is right; God can do anything he chooses to do; but he could not come down from the cross. Why could he not come down from the cross?  He was bound there, and there was no way to break that bond.  Those nails could not hold him on the cross.  He created every atom and every molecule in those nails.  He could have vaporized those nails into oblivion any time he wanted to. 

That was not what held him there. 


What did hold the Lord on the cross? He was bound there by his own word.  He had promised that he would do what he was doing, and he was bound by his own word to do it. There is an expression I used to hear a lot.  I don’t hear it much anymore.  But I used to hear people say, “Let your word be your bond.”  I don’t hear that expression as much as I used to. 


Sometimes people promise to do something, and they do not have any intention of doing what they say they will do.  But I can tell you this.  If God says he will do something, you can put it in the bank. 


“The Lord of hosts has sworn, saying, Surely as I have thought, so shall it come to pass, and as I have purposed, so shall it stand,” Isa 14:24.


God swore to it.  God cannot even think a lie, much less tell a lie.  But, more than that, God swore he would do all he purposed to do.  The Bible does not mention many things God cannot do.  He cannot deny himself (2Ti 2:13).  He cannot swear by one greater than himself (Heb 6:13).  And he cannot lie. (Heb 6:18). 

In other words, he cannot do anything that is contrary to his own nature and attributes.

If God had failed to do all he purposed to do—all he swore he would do—you would not think very much of him, would you? 


Sinful man routinely goes back on his promises, but we should never imagine that God would do any such thing. Could he come down from the cross?  No, he could not come down from the cross.  He was bound there by his own word.   He was bound there by his own nature and attributes.  That is the tightest of all bonds.


“And Abraham stretched forth his hand and took the knife to slay his son,” (vs. 10). 


At that moment, Isaac was as good as dead.  Abraham had gone far enough.  And, then an angel speaks from heaven. 


“And the angel of the Lord called unto him out of heaven and said, Abraham, Abraham, and he said, Here am I.  And he said, Lay not thine hand upon the lad, neither do thou anything unto him, for now I know that thou fearest God, seeing thou hast not withheld thy Son, thine only son from me.”  


At this point the figure changes.  Up to this point, Isaac has been a symbol of the Lord Jesus Christ.  When Abraham stretches forth his hand and takes the knife to slay Isaac, Isaac is as good as dead.  Isaac represents the sacrificial death of the Lord Jesus Christ, and, at that point, that part of the figure is complete.


Now the figure shifts to the “ram caught in a thicket by his horns” (vs. 12).  The ram then becomes a figure of the Christ, and Isaac becomes a symbol of every heir of promise. 

There is a substitution that takes place. Substitution is at the very heart of the gospel. 

“Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son” (vs 13). 


The very heart of the gospel is that the Lord Jesus Christ took our place.   “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.  All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all,” Isa 53:5-6.

First, Isaac was bound on the altar.  Then the ram was caught in a thicket by his horns. 

It is the same figure. 


Isaac was bound; the ram was caught.  They both represent the Lord binding himself to do all he promised to do. I love the way the Spirit goes through the Bible, providing figures, to illustrate the most profound of all truths, and scattering clear and simple clues all along the way. Then, lest we might have still missed the point, God sent John the Baptist to identify the Lord—

to point him out as the Lamb of God, the great antitype of that sacrificial ram. 


“The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world,” Joh 1:29.


“And he said, Lay not thine hand upon the lad, neither do thou anything unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. 

And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son” (vss 12,13).


That is substitutionary atonement as clear as language can make it.  Abraham “offered him up—in the stead of his son.”


“And Abraham called the name of that place Jehovah Jireh: as it is said to this day, In the mount of the Lord, it shall be seen.  And the angel of the Lord called unto Abraham out of heaven the second time and said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: that in blessing, I will bless thee, and in multiplying, I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea shore, and thy seed shall possess the gate of his enemies” (vss 14-17).


                                                          THE END




ABSOLUTISM   Absolutism, or fatalism, teaches that, before God ever created the world, he predestinated everything that will ever happen, good, bad, or indifferent.  It teaches that he arranged all the events, and all the events leading up to, and influencing those events, so that everything that happens comes about in exact accordance to his preconceived and predestinated plan.  It teaches that he predestinated everything from the rise and fall of mighty empires to the formation of every tiny snowflake. 


It teaches that every event is the effect of a previous cause, and that if that cause is examined, it will itself be discovered to be the effect of a still more previous cause, so that if we trace every effect to its previous cause, we will eventually arrive at the cause of all causes or the First Cause, which they insist is God. 


Or to put it another way, they insist that every cause finds its origin in God, and that cause radiates out to all the subsequent causes, so that God, the great First Cause, is the cause of every cause and the cause of every event that follows.  It insists that every event is so ordered and arranged that, along with all the other surrounding events,  it could not  produce any other result than the result it does produce.


It teaches  that all that takes place is somehow like one mighty machine, with all its parts playing their own individual roles, and producing the results they were intended to produce.  It insists that every event is like a wheel in that great machine, driving all the other wheels, so that they are all connected together, dependent on each other, and bound up with each other so that the instant the first wheel is set in motion, the movement of all the other wheels is already determined.  It insists that just as one loose wheel in the machine would upset the entire machine, so if God did not cause and control every event that ever happens, he could not intervene and control anything.


Perhaps the best known of all Absoluters was Elder Gilbert Beebe, who was for many years the editor of their periodical, THE SIGNS OF THE TIMES.  That was exactly the illustration he used in his last editorial on the subject published on October 1, 1880.  He says, “We look  at a vast complicated machine, with its ten thousand wheels.  We cannot comprehend or understand its workings, but we are told that the machinist has a perfect knowledge of all its parts save one; there is a definite use for every wheel and spring, but one is held in the machine, which has no certain motion or definite use.  How long could that machine run in safety, with the unruly part liable at any moment to throw the whole into confusion.”


He bases another argument on the movement of the stars: “Suppose that in what we have been contemplating of the Heavens we should find the sun and moon, and all the stars but one, held firmly to their orbits by the irresistible will and decree of God, and that one solitary star, without any fixed orbit, is allowed to range the infinity of space, wandering with more than lightning velocity, guided only by chance; where would be the safety of all the other stars?”  For over one hundred years the Absoluters have continued to republish this article; so it obviously expresses their sentiments.


Based purely on the principle of cause and effect, or action and reaction, the Absolute argument seems to make some kind of sense.  Sir Isaac Newton was the father of modern science.  He was probably the greatest scientist who ever lived.  His Third Law of Motion states that “for every action there is a reaction, equal and in the opposite direction.”  That principle works very well in physics, and if we were dealing with physics, the Absoluter might be able to make a case.


But we are not dealing with physics, and we are not dealing with physical law; we are dealing with sinners and the moral law of God.  Physical law cannot be violated, and it provides no penalties.  Physical law simply states what is going to happen under certain conditions.  If you throw a rock into the air, it is going to come back down.  It is not possible the rock might hang in midair, and there is no penalty to be assessed against the rock if it fails to fall.  On the other hand, moral law can be violated and it does provide penalties.  Moral law does not state what we will do, but rather, what we ought to do.  There is every possibility that we might fail to do as we should, and there are penalties to be suffered if we transgress that law. 


Physical law cannot be transgressed; moral law can be, and often is.  1Jo 3:4, “Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.”


If sin is the transgression of the law—and that is what this verse says—and if that law cannot be violated, there can be no such thing as sin.  It is at this point that, in spite of all its fancy explanations, fatalism comes to ruin. 


They insist that man only does what God ordained for him to do.  They make every act of man to correspond with the will of God, and by doing it, they explain sin out of existence. 


They have ever so much to say about the revealed will of God, as opposed to the secret will of God.  And they have a lot to say about second causes, but in the final analysis their doctrine always winds up teaching that man sins, because God ordained that he should sin in exactly that way, and at exactly that time.


No matter how reasonable absolutism may appear at first glance, it is based on human reasoning, and not on the Scriptures.  If the Bible teaches that God predestinated everything that happens, good, bad, or indifferent, there ought to be a verse somewhere that says it in so many words.  It is not enough to show that God intervenes in all sorts of situations, and in all sorts of ways.  It is not enough to show that he raises up kings, and puts down kings.  It is not enough to show that mighty empires have risen and fallen at his command.  Nor is it enough to show that not even a sparrow can fall to the ground contrary to his will. 


No person who truly believes in a sovereign, almighty God could deny any of those things.  God reigns on the throne of heaven, and you can be sure that he is in charge.  He is in control.  The very fact that the universe still exists, and we are still living here is clear evidence that God is in control.  If God ever relinquished control over his creation, it would fall to ruin.


But we must never confuse physical law with moral law.  Physical law cannot be violated; it is very predictable.  It is because physical law is so predictable that we have seen such an explosion in technology in recent years.  Researchers can develop their products, and once they determine the principles (the physical laws) involved, they can predict what each item they manufacture will do under the stated conditions.  Without the predictability of physical law our technology could not exist.


But moral law is entirely different.  Those under moral law can, and often do, violate moral law.  It is because of the predictability of the outcome with regard to physical law, and the unpredictability of the outcome with regard to moral law, that we see such progress in technology, at the same time we see such chaos in society itself.  This is why David can say, “The heavens declare the glory of God, and the firmament showeth his handiwork” (Ps 19:1) —because of the predictability of physical law, and, on the other hand, Jeremiah can say, “The heart is deceitful above all things, and desperately wicked; who can know it,” (Jer 17:9) —because of  rebellion against its Lawgiver. hlh

Absolutism: The fatal connection - Harold Hunt

ABSOLUTISM: The fatal connection: Harold Hunt  The following is a quote from Elder R.H. Pittman’s little book of Questions and Answers.


“What is Absolutism?   A.  It is an erroneous and strained view of the doctrine of predestination.  Its advocates teach that God absolutely predestinated all things that come to pass, both good and evil; that what is going on in the world now, that which has transpired in the past, and that which will come to pass in the future was all predestinated before time, and could not be otherwise from what it was, is, or will be, that all the acts of men and devils were predestinated.  This doctrine is not Bible doctrine—Elder Sylvester Hassell said it was imported from Italy.  It was first published among Baptists by the paper known as The Signs of the Times in 1832.  Since that time the doctrine has been made a hobby by a few Baptists, yet none of our churches were organized upon such a doctrine—it is not found in the articles of faith of any Baptist church.  It is a left handed, confusing kind of predestination, and has been the cause of strife and division.  Its advocates are not satisfied with predestination as Paul expressed it.  They seek to prop up predestination on one side by ‘absolute,’ and on the other side they spread it over ‘all things.’  The doctrine, when run to its logical conclusion, is nothing less than fatalism, for it makes God as being the author of sin, though most of its advocates deny this.”


When Elder Hassell said Absolutism came out of Italy he was, no doubt, referring to an Italian Catholic-turned-Protestant theologian by the name of Jerom Zanchius.  Zanchius (or Zanchy, historians spell his name different ways) was born in Italy in 1516 just before the Reformation broke out in Germany.  He was contemporary with Calvin, Luther, Knox, and the other great Reformers.  He taught at Strasburg and later at the university of Heidelberg.  Persecution drove him from Italy to Germany, and finally to England. 


He wrote the proto-Absolute document entitled The Doctrine of Absolute Predestination.  That book is the clearest, the most comprehensive, and the most logically consistent book on the subject.  It became the standard statement of that doctrine.  If it does not prove the doctrine, it cannot be proven. The book has continued to be published until this day.  My old tattered and torn copy was republished by Baker Publishing House in 1978.  It only contains 170 pages, but it gives a concise and entirely adequate explanation of what the doctrine of Absolute Predestination is all about.


In order to give as brief an explanation of the doctrine as possible, and yet look at different aspects of the subject, I will limit my remarks, for the most part, to Zanchius’s book and those theologians he quotes.


In order to make his point, Zanchius does what every Absoluter must do.  He spends most of his time proving points that were never in question.  Then, having proven those points beyond all possible challenge, he adds his Absolute conclusion to the argument, as if the points he has just proven have something to do with his conclusion.   When I say those points were never in question, bear in mind that I am reading the book as a Primitive Baptist, and approaching the subject from the point of view of our people.  In order to give Zanchius his credit, we need to keep in mind that he was writing, primarily, for people who believed that salvation from eternal damnation depends on the merit of the sinner.  They believed it was up to the sinner to earn a home in heaven.  And, considering who he was writing for, the points he spends so much time proving were the very questions that were under attack.  So it was proper that he should begin by showing where he was coming from.


But the fact remains that, from our Primitive Baptist point of view, those points were never the question.


Having said all that, we need to point out that, no matter how clearly, and how conclusively, you may have proven your point, you have not accomplished anything, if your premise has no connection with your conclusion.


Zanchius spends most of his time talking about the attributes of God, and it is proper that he should do that.  If Bible students spent more time studying what the Bible tells us about God and his attributes, it would clear up most of the questions in religion.  There is no room for a sovereign, all-wise, almighty, God of will and purpose in most of what passes for the Christian religion of our day.  Let the Bible student accept the description God gives of himself, and the petty, silly notions of the religious establishment would vanish in a moment.


Zanchius deals with the attributes of God, and up until he starts talking about the predestination of sin and wickedness he does a good job of it.  Then he gets completely off the track and out of the Bible.


He shows that God is almighty, all-wise, and all-knowing, but that is not the question. 


There is nothing God does not know.  He knows everything there is to know—past, present, and future (Isa 46:9-10).  He knows everything from the mightiest heavenly body to the tiniest insect.  “He telleth the number of the stars; he calleth them all by their names,” (Ps 147:4).  He knows every sparrow that falls to the ground; he numbers the very hairs of your head (Mt 10:29-30).  He knows what you are going to do before you do it, and even when you are sure that is not what you are going to do (2Ki 8:12-13).  He identifies kings and calls them by name long before they are born (1Ki 13:2; Isa 44:28; 45:1).  His “eyes are in every place, beholding the evil and the good” (Pr 15:3).    Who would dare deny any of it?


If there is a solitary atom in the farthest reaches of the universe, you can be sure that God knows everything there is to know about it.  He knows where that atom is today; he knows where it was a thousand years ago; and (if time should last) he knows what its exact location will be a thousand years from now.


Long before we were born, he knew all about every member of the human family.  He knew where and when we would be born, and he knew all the events and circumstances of our lives.  There is not a thought that ever entered our minds, or a move that we ever made, but that he knew all about it.  And he knew it from all eternity.  The God we serve has never learned anything; he has never forgotten anything; he has always known everything.


But it is strange logic that thinks his knowing everything there is to know, somehow, proves that he manipulates circumstances and events in order to cause us to do everything we do.  Especially it is strange logic to imagine that since he knows every sin before it is done, he must, therefore, cause men to sin—according to a foreordained schedule.


Zanchius shows the sovereignty of God in the salvation of his people, and in his dealings with them, and with the wicked, but again, that is not the question.


Of course, God is sovereign.  He states it over and over again.  “Is it not lawful for me to do what I will with mine own?  Is thine eye evil, because I am good?” (Mt 20:15).  “And all the inhabitants of the earth are reputed as nothing; and he doeth according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him what doest thou?” (Da 4:35).  Nobody has the right to challenge God for anything he does. 


There is no need to multiply proof texts.  God is sovereign over all creation.  It is his property; we are his property; and he has the right to do with us what he will.   But that is a far cry from pretending that God gave man a law, irresistibly causes him to break the law, and then punishes him for doing what he could not keep from doing.


He shows that God exercises his almighty power in creation, and in his government of the  world. 


That is exactly what the Bible teaches.  “The young lions roar after their prey, and seek their meat from God,” (Ps 104:21).  There is not an animal in the forest, nor an insect in the grass, but that God feeds it, and provides for it.


Men can build accurate timepieces, but, no matter if their timepiece may be accurate to the thousandth of a second, they still correct it by the movement of the stars through the heavens.  Who could doubt there is a God in heaven, who keeps every star on course—and on time?


He “upholds all things by the word of his power,” (Heb 1:3).  It is by his power that every tiny electron is held in its orbit around the nucleus of its atom.  His power holds every planet in its orbit around the sun, and every mighty galaxy in its course through the heavens.  That power holds sway from the inner workings of the nucleus of the tiniest atom to the farthest reaches of creation, and holds it all together. 


What we call Physical Law is nothing more than God’s usual way of sustaining the created universe, and causing to operate in a consistent manner.


Zanchius talks about the providence of God as it protects and provides for his people, and for every other creature.  He proves that the providence of God embraces the mightiest angel and the tiniest insect.  He proves that God numbers and names every star in the sky.  He shows that God feeds every animal in the forest.  He shows that there is no place in the universe beyond the power, the wisdom, and the surveillance of our all-wise, all-powerful God.  He makes all those arguments, and he provides indisputable proof texts to prove his point.


But, again, all of that is a far cry from saying that God causes men to sin according to some prearranged program.


It does not make any difference how well you may prove your points; it does not accomplish anything, if those points have nothing to do with the subject in question.


The question is: did God by one eternal decree absolutely and unchangeably predetermine everything that will ever happen in time and eternity?  Did God predestinate all the good—and all the evil—in the world?  Emphasizing the attributes of God does not prove that point.


No matter how brilliant you may be, when you study about God and his attributes, there comes a point at which you are left in wide-eyed, slack-jawed amazement.  At that point our learning must give way to wonder.  God is all-wise; he knows everything there is to know.  You and I are not all-wise; we do not know everything, and we never will.  God will always be the creator, and we will always be the creature.  We will always stand in wonder and in awe of him.  There are some things we will never be able to fully explain. 


We should be wary of any system that tries to explain the unexplainable—any system that tries to bring God down to our level.  We should beware of any system that charges God with conduct that is contrary to his own nature and attributes. 


The Bible tells us all we need to know about the nature and attributes of God.  We do not need to add our own philosophy.  We can spend the rest of our lives studying and contemplating what we are told, and it will be the delight of our lives, if we do just that.  Consider, if you will, some of what the Bible does tell us, and it will remove much of the difficulty.


First, God is infinite; he is not bound by time nor space, but you and I cannot comprehend infinity.  He is eternal, but we cannot comprehend eternity. 


The nearest we can come to understanding eternity is to think of it as unending time.  He is (at one and the same time) the beginning and the end, the first and the last.  That is not the same as saying he is the beginning, and he will be the end.  He is both—at the same time.  We cannot comprehend that. 


That beautiful old hymn Amazing Grace, has cheered our hearts for generations past, but the best the writer could do was, “When we’ve been there ten thousand years.”  We know what he was trying to say, and we rejoice in the thought.  But days and years are the opposite of eternity.  There is coming a time when days and years will end, and we will be eternally with the Lord.


One of the names of God is I AM.  All is one eternal now with him.  You and I are creatures of time; we are bound in time, and bound by time, but not so with God.


You and I are locked into time, and traveling through time one moment after another.  That does not apply to God.  He is the unchangeable one.  If God were bound by time the way we are—to say the least—he would become one day older every twenty-four hours.  But he does not become any older; he does not change.


Time does not encompass God the way it encompasses us.  He is the “high and lofty one that inhabiteth eternity” (Isa 57:15).   He is not bound by time; it is the other way around; he encompasses time.


What tiny, tiny little creatures of time we all are.  Think about it for a moment. Each of us occupies such a tiny little spot in the universe.  We are such little things that if somebody backs off more than a few hundred yards he will have trouble even seeing us.  If he could back off somewhat farther, he would have trouble spotting the earth we live on, and if he backed off far enough he would have trouble seeing our sun as anything more than a tiny speck away out yonder in the night sky.


That does not apply to God; he is everywhere at one and the same time.  If you could build the largest hydraulic press, you still could not compress God into the tiny little space you and I occupy.


In much the same way that we are locked into one tiny little spot in the vastness of the universe, we are also locked into one tiny instant in time.  With us there is a past, a present, and a future; but we can never possess any of it except the present.  The future is always on its way; the past is forever gone; and the present lasts for such a brief instant that we can never know it until it is gone.


You may have thought about how brief a moment the present is.  If you have not, do think about it for a moment. 


If the present lasted for a full minute, you would never have a car wreck.  You could avoid most any accident, if you had a full sixty seconds to react.  If the present lasted for as much as a second you could never have a prize fight.  Given a full second, any third rate boxer could get out of the way of his opponent’s fist.  If the present lasted the thousandth part of a second, we could not have computers. If a computer could not split every second into a million parts and beyond, it would be so slow you could never get anything done.


But as brief a moment as the present is, that is all you and I have.


But not so with God; he inhabits eternity.  You could as easily compress God into the little spot you and I occupy as you could confine him to the tiny instant we call the present.  He is the I AM.  All is one eternal now with him.  Being the eternal one, past, present, and future are all the same with him.


We can never entirely explain God, and there is nothing with which to compare him.  “To whom then will ye liken God?  Or what likeness will ye compare unto him,” (Isa 40:18).  All we can do is adore, and  wonder, and worship.


We need to realize that there are some things the Bible teaches about God and his work—without explaining how he does what he does. 


Much of the how of what God does is so far beyond our ability to comprehend, that we could not understand it—no matter how well it was explained.


Suppose some rocket scientist should take the next six months to explain to somebody like myself how they managed to build the space shuttle.  Suppose he writes out every complex mathematical formula involved, and explains every intricate step.  Suppose he explains all the scientific principles that must be taken into consideration.  Do you suppose I could understand all he said, so I could explain it to the next person.  No, of course not.  He would lose me just after he said, “Now here is the way we did it....”  His entire presentation would be beyond my comprehension.  But even that is a very lame illustration compared to the thought of understanding some of the things God does.


The Bible tells of any number of things God does without explaining how he does it. 


We are told that in the very morning of time—by the word of his power—God created the world out of nothing.  He simply spoke the word, and vast worlds sprang into existence.  We are convinced it is so, but it is beyond our comprehension to understand how he did it.


By the same power he speaks the word, and one dead in trespasses and sins is made alive in Christ Jesus.  The Spirit of God takes up its abode in the heart of the sinner, and he is born again.  Again, we are told what he does, with no explanation of how the Spirit does its mighty work.


We are told that at God’s appointed time the Son of God became man.  “The word became flesh and dwelt among us”(Joh 1:14).  If the very heaven of heavens cannot contain him, it is beyond our ability to understand how he could become a tiny baby his mother could hold in her arms.  Not only does the Bible not explain how he did it, it goes on to say it is a mystery (1Ti 3:16).  If it is a mystery, we could not understand it, even if it was explained.  It would no longer be a mystery.


The most central message of the gospel is the resurrection of our Lord.  He rose from the dead, and one day he will raise us, and fashion our bodies like unto his own glorious body.  How will he put our sleeping dust together again, and rejoin it to our departed spirit?  Again, we are told it is a mystery (1Co 15:51).  Raising the dead is not part of our job description, so we do not need to be concerned that we cannot explain how he will do it. 


But that is not good enough for the theologian; he feels a need to explain everything.  And if he cannot find his explanation in the Bible, he has a world of philosophy at his disposal. 


Paul had some less than flattering things to say about philosophy (Col 2:8).  The earnest Bible student is convinced the Bible provides every explanation we need.  If the Bible does not provide it, we do not need it; but that does not deter our theologian friend.  He finds in pagan philosophy a principle called fate, and it exactly fills the need.  By searching the pagan philosophers he finds an explanation the Bible does not provide.


By stripping fate of some of its most objectionable features, and dressing it up in a Christian garb, he is able to remove the mystery.  He can now explain how God can foretell the future.


The pagan doctrine teaches that everything that happens in time was predetermined long ago by a blind fate.  Everything, right down to the tiniest gyration and pirouette of a falling snowflake, was determined long ago, and nothing can be changed.  Almost a thousand years before Jerom Zanchius was born, a pagan prophet named Mohammed taught that, “Whatever is written is written.”  Nothing can be changed; we are swept along by our fate. 


The Absoluter strips fate of its blind fate stigma by bundling it with the omniscience of God.  Hence fate is no longer blind.   He strips it of its random nature by bundling it with the will and purpose of God.  Hence, for the Absoluter, God is able to foretell the future, because he has determined to manipulate, and orchestrate everything that happens so that everything takes place just the way he determined to make it happen.  It is still a pagan doctrine; but he has made it more acceptable to an inquiring (and bewildered) student of the Bible.


The Absoluter is able to remove the mystery from God’s ability to foretell the future, but what a price he pays in the transaction. 


By the time he gets through explaining God, he is left with a deity that does not correspond to the God of the Bible.  He is left with a deity that looks, for all the world, like the gods of the pagans.


1.   My first objection to Absolutism is that it teaches that God is unable to know about sin in advance, unless he has determined to manipulate and orchestrate circumstances in order to bring about the sin.


You need to be very careful when you talk about what God cannot do.  The Bible only lists three things God cannot do: he cannot lie (Heb 6:18); he cannot deny himself (2Ti 2:13); and he cannot swear by one greater than himself (Heb 6:13).  In other words, he cannot do anything that is contrary to his own nature and attributes. 


But he can foretell what is going to happen in the future without in any way predestinating man’s sin.  The fact that he can foretell the future is one of the proofs that he is God.


But listen to what our proto-Absoluter, Jerom Zanchius says about it, and bear in mind that he is their standard bearer.


“Therefore, His determinate plan, counsel and purpose (i.e. His own predestination of causes and effects) is the only basis of His foreknowledge, which foreknowledge could neither be certain nor independent, but as founded on his own antecedent decree.”  (page 135)    The italics are added, but that is an exact quote; you can look it up. 


Notice that Zanchius is sure God could not be certain about what was going to happen in the future except for “his own antecedent decree.”  In other words, the only way he can know about the sin is for him to decree the sin.  That sounds like dangerous reasoning to me. 


But there is more; he says this “predestination of causes and effects,” this predestination of sin and wickedness, is “the only basis of his foreknowledge.”  Can you believe that anybody in his right mind would argue that God has to prop up one of his own attributes by predestinating sin?  God’s foreknowledge (his prescience if you want to be precise) is one of his attributes, and his attributes do not need to be propped up.  But Zanchius is sure the only basis of God’s foreknowledge is “His predestination of causes and effects.”  In other words, according to Zanchius, if God did not predestinate everything that is going to happen, his foreknowledge would come crashing to the ground.


But I did tell you that Zanchius borrowed this doctrine from the pagan philosophers.


But, lest anybody might think we misunderstood him, listen to him again in the same paragraph.  “Again, we cannot suppose him to have foreknown anything which He had not previously decreed.”  He is sure God could not have foreknown it, if he had not decreed it.


Allow me one more quote.  “Now, if God foreknew this, He must have predetermined it, because His own will is the foundation of His decrees, and His decrees are the foundation of His prescience” (page 91).  I believe that should remove all doubt about what he was saying.  Zanchius was sure that God’s ability to predict sin has no foundation except his own willingness to predestinate sin.


These brilliant Absoluter theologians are so determined to explain everything about God, that they are willing to charge him with predestinating sin, in order to explain how he can foretell the future.


The Absoluter is convinced that he presents the attributes of God in a way that puts all other systems to shame.  He magnifies God as no one else does.  The fact is that he envisions God as having to prop up his own attributes. 


He presents this imagined predestination of sin and wickedness as a crutch for his omniscience to lean on. 


According to him, if omniscience did not have this crutch, it would stumble and fall.  That is not the way my Bible describes God. 


Isa 46:9-10, “Remember the former things of old; for I am God, and there is none else; I am God and there is none like me.  Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand and I will do all my pleasure.”


I realize the Absoluter claims that text, but before he can prove ownership, he will have to prove his notion that God is pleased with sin and wickedness.  The things God has decreed to do are his pleasure.


But the Absoluter insists that God does not predestinate sin; he simply removes his restraining hand, and man sins according to his own sinful nature.  He restrains the man, and keeps him from sinning, or he removes his hand, and allows him to work out his own sinful impulses.  And so he goes through all of time, either restraining or permitting sin, and he does it to such a degree that all that happens takes place according to his preconceived plan.


At first glance, there seems to be some logic to the answer. Who could deny that when God removes his restraint from the sinner, he runs into every sinful excess.  And who could deny that God does prevent man from being as wicked as he could be.  The Absoluter is convinced that in this way he can explain everything that has happened, or will ever happen.


But when we look a little closer, we discover that the explanation falls far short of the goal.  For one thing, most of what happens in time has no moral dimension at all.  There is nothing either good or evil about a snowflake falling in one spot or another.  There is nothing either good or evil about a bird lighting on one limb rather than another.  Even if we would accept the Absoluter’s premise, it would fall far short of providing a foundation for the foreknowledge of God.  It would fall far short of showing how God knows ahead of time every gyration and pirouette of every falling snowflake.


The foreknowledge of God does not need a prop, and even if it did, the Absoluter has not found a prop sufficient to carry the load.


2.   My second objection to Absolutism is that it teaches that the sin of Adam was the result of God’s irresistible will.


Before he transgressed, Adam did not have a sinful nature to motivate and control him.  So we come back to the question: if, as our Absoluter friend tell us, every sin happens, because God removes his restraining power, and man simply acts out his own sinful impulses, what about the sin of Adam?


If I might repeat myself, when the Absoluter explains how it is that God can foretell every little detail about every sin that will ever be committed—without being the cause of the sin—he will tell you that God simply leaves the sinner to his own nature, and his own devices, and the nature of the sinner works its way in exactly the way God predestinated that it would.


There can be no doubt that, in judgment, God often gives people over to work their own destruction, but to use that explanation to show that God, somehow, predestinated every sin is simply a dodge. 


For one thing, the explanation breaks down, when you apply it to the sin of Adam.  There can be no question that God knew beforehand what Adam would do.  He provided the Lord Jesus Christ as the remedy for sin, before that first sin was committed.  But until he sinned, Adam did not have a sinful, corrupt nature to motivate and control him.


When it comes to the original sin of Adam, the Absoluter has no choice—if he is going to save his pagan philosophy —and that is to trace the sin of Adam to God himself.  That is exactly what our friend Zanchius does.  Listen to his explanation:


“On the whole, if God was not unwilling that Adam should fall, He must have been willing that he should, since between God’s willing and nilling there is no medium.  And is it not highly rational as well as scriptural, nay, is it not absolutely necessary to suppose that the fall was not contrary to the will and determination of God?  Since, if it was, His will (which the apostle represents as being irresistible, Ro 9:19) was apparently frustrated and His determination rendered of worse than none effect.” (page 89)


Notice two things: first, he points out that the will of God is irresistible.  He is right about that; but he goes on to claim that God (irresistibly) willed that Adam should sin.


Hear him again: “Surely, if God had not willed the fall, He could, and no doubt would, have prevented it; but he did not prevent it; ergo, He willed it.  And if he willed it, He certainly decreed it, for the decree of God is nothing else but the seal and ratification of His will.” (page 88) Again, notice that he ultimately traces the sin of Adam, not to rebellion on the part of Adam, but to the decree of God himself.  According to Zanchius, Adam sinned, because God irresistibly willed for him to sin.


Again, “and Luther observes that ‘God permitted Adam to fall into sin because he willed that he should so fall,’”  (page 46).  I doubt that needs any explanation.


He goes on, “From what has been laid down, it follows that Augustine, Luther, Bucer, the scholastic divines, and other learned writers are not to be blamed for asserting that ‘God may in some sense be said to will the being and commission of sin,’” (page 54).  In this statement he is sure that nobody should be blamed for tracing every sin on the part of every person to the will of God.


Let me say again that Absolutism is the result of bundling the pagan philosophy of fatalism with the Bible doctrines of the power, and wisdom, and purpose of God—to the great scandal of those doctrines. 


By doing that it removes the stigma of being blind and random from the notion of an irresistible, unchangeable fate.  And it explains God’s ability to know the future in a way the carnal mind can comprehend. 


In other words, God is able to tell what is going to happen from the first to the last moment of time, because that is the way he is going to orchestrate and manipulate all things and make them happen.  In order to do that, he finds it necessary to argue that Adam sinned, because God irresistibly willed for him to sin.


But Bible truth does not need pagan philosophy to prop it up, and any time you call on pagan philosophy to explain God and his work, you will find yourself explaining God in a way that is much more compatible to the pagan way of thinking than it is to the description he gives of himself in the Bible.  That will become abundantly apparent as we look further at this Absoluter’s arguments.


3.  My third objection to Absolutism is that it teaches that God is the ultimate cause of every sin.


The Absoluter bristles at that statement, and he insists that he does not believe God causes anybody to sin.  He explains that God uses something he calls second cause, whereby he so manipulates, and orchestrates circumstances that man simply acts out his own sinful nature by reacting to those circumstances.  He has a real problem when he tries to apply that notion to the sin of Adam, but we have already talked about that.


Here is what Zanchius says about second cause.   “That God often lets the wicked go on to more ungodliness, which He does (a) negatively by withholding that grace which alone can restrain them from evil; (b) remotely, by the providential concourse and mediation of second causes, which second causes, meeting and acting in concert with the corruption of the reprobate’s unregenerate nature, produce sinful effects; (c) judicially, or in a way of judgment,” (page 64).  Notice that he allows these second causes, which are themselves providential (provided by God) produce sinful effects.   He thinks God provides the second causes that produce sinful effects, and he is sure this, somehow, exonerates God from causing the sin and perversion the wicked do. 


But, in spite of this lame dodge, Zanchius makes it abundantly clear that he thinks God is the sole cause of everything that happens—good, bad, and indifferent.


Listen to these direct quotes.  Keep in mind that we have provided the italics to point up what he is saying.


Whatever comes to pass, comes to pass by virtue of this absolute omnipotent will of God,” (page50).


“The will of God is so the cause of all things, as to be itself without cause, for nothing can be the cause of that which is the cause of everything,” (page 50).


He appeals to Luther for support, “God worketh all things in all men, even wickedness in the wicked,” (page 65).


He produces actions by his power alone, which actions, as neither issuing from faith, nor being wrought with a view to the divine glory, nor done in the manner prescribed by the Divine word, are on these accounts properly denominated evil,” (page 66).


“Every work performed, whether good or evil, is done in strength, and by the power derived immediately from God himself,” (page 66).


Again, he appeals to Luther, “God would not be a respectable Being if He were not almighty, and the doer of all things that are done, or if anything could come to pass in which He had no hand,” (page 68).


If, in those quotes, Zanchius and Luther do not clearly and unambiguously charge God with being the cause of all things, whether good or evil, I confess I do not know any way words could express that doctrine.  These Absoluters are so determined to provide an explanation of how God can foretell the future that they are perfectly willing to charge him with causing sin—in order to prop up their lame doctrine.


At first glance, Absolutism, like its sister doctrine, Calvinism, can be very beguiling.  It seems to be a system that explains and organizes all things from the beginning to the end of time.  It teaches that God is totally in charge, that nothing is beyond his control, that every motion, from the rise and fall of mighty empires to the fluctuation of every falling snowflake is according to one unchangeable master plan.


But when you scratch it just a little, you discover just below the surface, notions that are diametrically opposed to all the Bible teaches us about God and his attributes.  It presents us with a god who must prop up his own attributes.  It presents us with a god who is very much like us, a god who can only know the future, because he manipulates and orchestrates the future.


We can be sure that God does know everything that will ever come to pass, and he knows it down to the tiniest detail.  But he knows that because he inhabits eternity.  He is not bound by time the way we mortals are.  That is a point the Absoluter readily acknowledges; but he never allows that fact to interfere with his system.


God is in charge; nothing is beyond his control.  His power reaches to the mightiest heavenly bodies, and to the tiniest subatomic particle.  But that does not mean he manipulates moral creatures and causes them to sin.


Our second article of faith says, “We believe the scriptures of the Old and New Testaments are the word of God, and the ONLY rule of faith and practice.”  Pagan philosophy can be interesting to study, and I have spent more than my fair share of time studying it.  But we should be cautious about supplementing the Bible with men’s philosophy. 


We must always keep in mind that is what Absolutism is.  It is the pagan doctrine of fate dressed up in a Christian garb and made to look like Christian doctrine. 


It has been said that, “Fools rush in where angels fear to tread,” and, unwilling to stand in wide-eyed wonder at the majesty of his Maker—the Absoluter rushes in with his book of pagan philosophy in hand.


Rather than simply acknowledge that God is God, and we are not—he traces all the sin and wickedness of the world to the decrees of God, and (either overtly or covertly) charges God with being the cause of every sin.  He explains God in a way that is entirely different from the pure and thrice holy God of the Bible. 


To end where we began, there comes a time when we must acknowledge that no matter how brilliant you may be, when you study about God and his attributes, there comes a point at which you are left in wide-eyed, slack-jawed amazement.  At that point our learning must give way to wonder.


Isa 55:9   “For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.”  hlh  (See also article on Ac 4:28)

Absolutism: Objections - C. H. Cayce

ABSOLUTISM: Objections:  C.H. Cayce: “If anyone fails to drink in and advocate the doctrines held to by them—that God absolutely and unconditionally predestinated all things that come to pass, and that man is an irresponsible machine, and no matter what meanness he does, he can’t help it—he is at once branded as an Arminian, or some other epithet is thrust at him, and they at once declare non-fellowship for him.  This simply means that whatever their opinion is, it is the standard, and all must come up to the standard or be left out.”   (Cayce’s Editorials,  vol. 1, pg. 13)


C.H. Cayce:   God did not predestinate that Adam should violate the law.  God is the author of his predestination.  You would surely admit this.  Then, if God is the author of his predestination, and he predestinated that Adam should violate his law, then he is the author of the violation of that law.  No man under heaven can escape that conclusion. 


One had just as well say the moon is blue mud and then try to argue that it is not, as to say God predestinated that Adam should sin, and then try to argue that God is not the author of sin.  God did predestinate the salvation of his people, and he is the author of their salvation.  He is the author of His predestination.


If good, and not evil, was accomplished in Adam’s transgression, then there is no such thing as evil.  The heathenish and idolatrous infidel saying, that “Whatever is, is right,” would then be true!  Oh, horror of horrors!  The idea that good, and not evil, is accomplished in all the crime, murder, theft, robbery, rape, wife-killing, mothers slaying their offspring—and all other crimes that are being committed all over the country!  Lord, deliver us from such black, blasphemous, heathenish infidelity! 


If God’s purpose was carried out in Adam, or if God predestinated that Adam should violate the law, then Adam did God’s will when he violated the law, or else God predestinated that Adam should not do his will.  If God’s will was for Adam to violate the law, and he had predestinated that he do so, then God told him to do that which it was not his will for him to do.  God told him not to eat of the tree of the knowledge of good and evil.  If God had predestinated that he should eat of the fruit of that tree, then he told him not to do the thing that he had predestinated he should do. 


The penalty for the violation of that law was death.  If God willed and predestinated that he should violate the law, then the man is punished with death for doing God’s will, and what God predestinated that he should do.  1Co 10:5, But with many of them God was not well pleased; for they were overthrown in the wilderness.


If God predestinated that they should do as they did, then God was not well pleased with His own predestination.  If God’s predestination is according to His will, then God was not well pleased with his own will in this instance, if he predestinated that they should do as they did.  God did not predestinate that they should do as they did, for God is pleased with his predestination; but he was not pleased with them.


We fail to see where there is any grace in a system that puts the man in a state of sin by the predestination of God.  If God predestinated that all should be sinners, and then he predestinated that some should be saved from sin, then God predestinated to save some from his own predestination.  We fail to see where there is any room for grace in that kind of theory.  It destroys every principle of grace.  It would be as much damnation by grace as salvation by grace.


Man sinned wilfully, and by his own act brought condemnation and death.  It was by man’s disobedience, and not by the predestination of God.  Hence, God’s predestination has never damned anyone.  But he did predestinate to save his chosen people from sin, and according to that predestination he saves them.  His predestination to save them was grace—mercy alone.  Hence they are saved by grace.


We love the doctrine of grace.   Poor rebel sinners are saved by grace. Without grace we are forever lost.  But we do not love the doctrine that God absolutely predestinated everything that comes to pass, and that God is the cause of our sins and wickedness.  If that doctrine be true, then God absolutely predestinated that we should not believe it, and we are glad he did not leave that out. (Cayce’s Editorials, vol. 1, ppg 323,324)


C.H. Cayce:   As to whether the doctrine that God did from all eternity absolutely and unconditionally predestinate everything that comes to pass, we are willing to let just about two passages from God’s word settle the matter.  But in the first place we will say, without fear of successful contradiction, that the preaching of the truth, the preaching of the gospel in its purity, has never caused trouble or division in the Old Baptist Church.  Advocating the doctrine of the predestination of all things does cause trouble among them.  This is enough to prove that it is not the truth.  But we call attention the Jer 7:8-10: “Behold, ye trust in lying words that cannot profit.  Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; and come and stand before me in this house, and say, We are delivered to do all these abominations?”


Then in Jer 7:15 and Jer 7:16, “And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.  Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee.”  Those people were guilty of committing abominations and then claiming that they were delivered to do those things.  The idea of their claim is that God determined and fixed that they should do them and that they could not do otherwise.  Their claim was wrong, and God said that he would cast them out of his sight.


Next we refer to Jer 19:5: “They have built also the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which I commanded not, nor spake it, neither came it into my mind.”  In Jer 7:31 he says, “neither came it into my heart.”  Now we will give any man until the next day after the Judgment to tell how God did from all eternity absolutely and unconditionally predestinate and fix a thing that never came into his heart or mind.  (Cayce’s Editorials vol. 4, ppg 104, 105) 


C.H. Cayce:   In Ro 8:29 Paul tells us that those whom the Lord foreknew he also did predestinate to be conformed to the image of his Son; and in Ro 8:30 he says that whom He did predestinate, them he also called.  In the epistle of the same apostle to the Ephesians, 1st chapter and 5th verse (Eph 1:5), he says, “Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will.”  Verse 11, same chapter (Eph 1:11), he says, “In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will.” 


These are the only places in the sacred Scriptures where these terms are used; and it is quite clear that in each case the apostle uses them in direct reference to the salvation of the chosen, or the predestinated way he leads his people, and no one is at liberty to use them in any other way than the God of our salvation is a sovereign ruler of the universe.  No one of my capacity believes stronger than I that he most assuredly overrules all evil intentions of men and devils and gets the victory to himself, and that for his people. 


But until I can explain how God can predestinate a thing and yet not be the author of it, I will not say that the wicked acts of men were predestinated by Him.  It is the nature of men to sin.  But salvation from sin could be accomplished only by God’s predestinating it.  Whatever is said of the purposes of God, or of His overruling power, save in the places referred to, the apostles have seen fit to use other words than predestination; and if, as we believe, they wrote as the Holy Ghost dictated, the words they used were chosen by the Holy Ghost, and we cannot improve upon them. 


When we use words not found in the Bible in an effort to make our position stronger, we weaken it instead.  The strongest position is the Bible position, and its use of words the very best form.  I do wish our brethren would stop using their own words and use those which the Holy Ghost gave to the apostles of our Lord Jesus Christ.  These are intended for the instruction and edification of His humble poor, and do this better than any form of words that men can devise. 


We all believe that our God is a sovereign; that the salvation of sinners is by the grace of God through Jesus Christ, and that we are dependent upon him for the grace that we daily need; and for all that we receive and enjoy, we desire to give Him the praise.  We merit nothing but his judgments.  But his mercy endureth forever.  Our wrongs are in no sense chargeable to God.  By man came sin, and sin is the transgression of the law, and hence contrary to the will of God.  (Cayce’s Editorials vol. 4, ppg 351, 352)

ABSOLUTISM: What does it really teach?


What does it really teach?


The following is a quote from Elder R.H. Pittman’s little book of Questions and Answers.


“What is Absolutism?   A.  It is an erroneous and strained view of the doctrine of predestination.  Its advocates teach that God absolutely predestinated all things that come to pass, both good and evil; that what is going on in the world now, that which has transpired in the past, and that which will come to pass in the future was all predestinated before time, and could not be otherwise from what it was, is, or will be, that all the acts of men and devils were predestinated.  This doctrine is not Bible doctrine—Elder Sylvester Hassell said it was imported from Italy.  It was first published among Baptists by the paper known as Signs of the Times in 1832.  Since that time the doctrine has been made a hobby by a few Baptists, yet none of our churches were organized upon such a doctrine—it is not found in the articles of faith of any Baptist church.  It is a left handed, confusing kind of predestination, and has been the cause of strife and division.  Its advocates are not satisfied with predestination as Paul expressed it.  They seek to prop up predestination on one side by ‘absolute,’ and on the other side they spread it over ‘all things.’  The doctrine, when run to its logical conclusion, is nothing less than fatalism, for it makes God as being the author of sin, though most of its advocates deny this.”


When Elder Hassell said Absolutism came out of Italy he was, no doubt, referring to an Italian Catholic-turned-Protestant theologian by the name of Jerom Zanchius.  Zanchius (or Zanchy, historians spell his name different ways) was born in Italy in 1516 just before the Reformation broke out in Germany.  He was contemporary with Calvin, Luther, Knox, and the other great Reformers.  He taught at Strasburg and later at the university of Heidelberg.  Perse-cution drove him from Italy to Germany, and finally to England. 


He wrote the proto-Absolute document entitled The Doctrine of Absolute Predestination.  That book is the clearest, the most comprehensive, and the most logically consistent book on the subject.  It became the standard statement of that doctrine.  If it does not prove the doctrine, it cannot be proven. The book has continued to be published until this day.  My old tattered and torn copy was republished by Baker Publishing House in 1978.  It only contains 170 pages, but it gives a concise and entirely adequate explanation of what the doctrine of Absolute Predestination is all about.


In order to give as brief an explanation of the doctrine as possible, and yet look at different aspects of the subject, I will limit my remarks, for the most part, to Zanchius’s book and those theologians he quotes.


In order to make his point, Zanchius does what every Absoluter must do.  He spends most of his time proving points that were never in question.  Then, having proven those points beyond all possible challenge, he adds his Absolute conclusion to the argument, as if the points he has just proven have something to do with his conclusion.


When I say those points were never in question, bear in mind that I am reading the book as a Primitive Baptist, and approaching the subject from the point of view of our people.  In order to give Zanchius his credit, we need to keep in mind that he was writing, primarily, for people who believed that salvation from eternal damnation depends on the merit of the sinner.  They believed it was up to the sinner to earn a home in heaven.  And, considering who he was writing for, the points he spends so much time proving were the very questions that were under attack.  So it was proper that he should begin by showing where he was coming from.


But the fact remains that, from our Primitive Baptist point of view, those points were never the question.


Having said all that, we need to point out that, no matter how clearly, and how conclusively, you may have proven your point, you have not accomplished anything, if your premise has no connection with your conclusion.


Zanchius spends most of his time talking about the attributes of God, and it is proper that he should do that.  If Bible students spent more time studying what the Bible tells us about God and his attributes, it would clear up most of the questions in religion.  There is no room for a sovereign, all-wise, almighty, God of will and purpose in most of what passes for the Christian religion of our day.  Let the Bible student accept the description God gives of himself, and the petty, silly notions of the religious establishment would vanish in a moment.


Zanchius deals with the attributes of God, and up until he starts talking about the predestination of sin and wickedness he does a good job of it.  Then he gets completely off the track and out of the Bible.


He shows that God is almighty, all-wise, and all-knowing, but that is not the question. 


There is nothing God does not know.  He knows everything there is to know—past, present, and future (Isa 46:9-10).  He knows everything from the mightiest heavenly body to the tiniest insect.  “He telleth the number of the stars; he calleth them all by their names,” (Ps 147:4).  He knows every sparrow that falls to the ground; he numbers the very hairs of your head (Mt 10:29-30).  He knows what you are going to do before you do it, and even when you are sure that is not what you are going to do (2Ki 8:12-13).  He identifies kings and calls them by name long before they are born (1Ki 13:2; Isa 44:28; 45:1).  His “eyes are in every place, beholding the evil and the good” (Pr 15:3).    Who would dare deny any of it?


If there is a solitary atom in the farthest reaches of the universe, you can be sure that God knows everything there is to know about it.  He