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Written by Sylvester Hassell   


Q. When did God first set His bow in the cloud, and how is it a sign of His covenant? (Gen. 9:13)
A. In the King James Version, God says, "I do set My bow in the cloud, and it shall be for a token of a covenant between Me and the earth;" but the original literally reads, "I have set My bow in the cloud." As God and His laws (or modes of operation) are unchangeable, the white light of the sun shining on falling drops of Water is always refracted and reflected in the seven beautiful colors of the rainbow--violet, indigo, blue, green, yellow, orange, and red; and this, we suppose, has always been the case; but after the great flood in the days of Noah, God said that the rainbow should be a token of a covenant between Him and the earth or all flesh - a promise that He would never again destroy nearly all living creatures with a flood of water. The rainbow shows that the clouds are broken, and that the sun is shining through them, so that there will no more be a universal deluge. The bow in the cloud is the offspring of storm and sunshine, and is indicative of the retiring wrath and the advancing mercy of God. It has its arch upward, and has no string or arrow - a bow, as it were, hung up to look at and not to use for war, a bow of peace. It is seen and admired by all who have sight and minds. And it has also been appointed by God as a sign of His everlasting covenant of peace with His people, for whose sins Christ has made an atoning sacrifice. (Isa. 54:7-10; Ezek. 1:26-28; Rev. 4:3; 10:1). Jesus, the Holy Son and Lamb of God, has endured the wrath of the Father for all the sins of all His loved and chosen people, and thus made an end of their sins, and reconciliation for their iniquities, and brought in for them an everlasting righteousness (Dan. 9:24-27), and, as their Surety and Head and the Prince of Peace, He blesses them with the benefits of the everlasting covenant of peace, and makes them the children of the God of peace. (Isa. 9:6, 7; 54:7-10; 55:3,12,13; Matt. 5:9, 43-48). The rainbow is chiefly symbolical of peace - delightful peace after a terrible storm. And so, after the Holy Spirit assures us that Christ has borne all the storm of God's wrath, for our sins, we enjoy that peace of God which passeth all understanding (Philip. 4:7), and enter into His glorious rest. (Isa. 32:2; 11:10; 26:1-4; Matt. 11:28-30; Heb. 4:3; Rom. 5:1). In the rainbow it is signified that mercy rejoices over judgment (James 2:13); heaven and earth are united; God and man are at one (Eph. 2:11-22).



Q. Does God use any means in regeneration?
A. None whatever, any more than He does in creation or in resurrection, for regeneration is a creation in Christ (which is all of God, Eph. 2:10; II Cor. 5:17,18), and it is a resurrection from the death in trespasses and sins, which God alone effects by His immediate and irresistible power (Eph. 2:1-10; John 5:25; Ezek. 16:6; Mark 5:41,42; Luke 7:14,15; John 11:43,44). It is being begotten or born of God, with which neither the person born nor any other creature has anything to do (John 1:12,13; 3:3, 5-8; I John 2:29; 5:1). It is a direct quickening by the Three-One God, the Father, Son, and Spirit (Jer. 31:33,34; John 5:21; 6:63). It is the giving of spiritual, eternal, and divine life by God to the sinner who was previously destitute of that life (Rom. 6:23; John 10:28; 17:1-3; I John 5:11,12). It is the free gift by the Three-One God of Himself to all His loved and chosen people, to dwell in and with them forever (Gen. 15:1; Psalm 48:14; 73:26; John 3:16; Gal. 2:20; Eph. 5:25-27; Titus 2:14; John 6:51,58; Col. 1:27; Ezek. 36:21-38; Zech. 12:10; 13:9; Luke 24:49; Acts 1:4,5; 2:17,18; John 7:37-39; 14:17; II Cor. 6:16; Eph. 2:18-22). The Lord Jesus Christ, our only Master, commands us to call no man on earth our father, that is our spiritual father, for one is our Father who is in heaven (Matt. 23:8-10). Therefore, when the Apostle Paul calls himself the father of the Corinthian Church (I Cor. 4:15), he means, as he himself explains his language, not their spiritual, but only their ministerial father (II Cor. 3:3), the minister by whom, or under whose preaching, they first believed the gospel, even, he says, as the Lord gave to every man; he was, under God, the founder or planter of that church (I Cor. 3:5, 6) and it was sinful "carnality" for them to say that they were "of him" (I Cor. 3:4). Christ declares that only they who are of God (that is, as explained by the Greek lexicons, "born of God") hear God's words (John 8:47) ; only they that hear the voice of the Son of God live (John 5:25) - indeed, He Himself is their life (John 11:25; 14:19; Col. 3:4). "God, according to His abundant mercy hath begotten us again or regenerated us unto a lively hope by the resurrection of Christ from the dead, to an inheritance incorruptible," etc. (I Pet. 1:3-5). Believing in Christ as the Son of God and our Saviour is not a part, but an evidence of our regeneration (John 1:12,13; 6:47; I John 5:1).

Q. What does Jesus mean when He says, "Except a man be born of water and the Spirit, he can not enter into the kingdom of God" (John 3: 5)?
A. The word rendered "and" here, as in more than a hundred places in the New Testament, means "even," and "the Spirit" is added to explain what is meant by "water," which is used repeatedly in the Old and New Testaments as an emblem of the Spirit because of its purifying or cleansing power (Num. 8:7; Psalm 65:9; 72:6; Isa. 41:17; 44:3 ; 55:1; Jer. 2:13; Ezek. 36:25; 47:1-12; Zech. 13:1; John 4:10; 7:38,39; Eph. 5:26; Titus 3:5,6,7; Rev. 21:6; 22:1,17). "Being born of water and the Spirit" is the same as "being born again or from above" (John 3:3), or "being born or begotten of God" (John 1:12,13; I John 5:1). In the same conversation with Nicodemus, Jesus uses the wind as also an emblem of the Spirit, because of its invisibility, and its independence of man, and its irresistibility (John 3: 8). He plainly shows, in this conversation, that the water and the wind are only emblems of the Spirit, and that the essential thing is being born again or anew or from above (John 3:3,7), or born of the Spirit (John 3:6,8). In some of the oldest versions the phrase "water and the Spirit" in John 3:5 is rendered "the Holy Spirit." Romanists and Romanizing Protestants have designedly perverted John 3:5 into a support of the radical heresy of "baptismal regeneration," the horrible doctrine which excludes all unbaptized infants from heaven; and the most of these heretics have also perverted water baptism into sprinkling or pouring, instead of immersion; and the most of them also have the audacity to claim to be the church, the only church of Christ; and the Roman apostasy consigns to perdition all, both infants and adults, that do not belong to her communion!

Q. Is repentance a part of regeneration, or is it an afterwork?
A. It is the subsequent fruit, in man, of the previous work of Divine regeneration (Ezek. 36:24-32; Zech. 12:10-14; Acts 5:31; 11:18; II Cor. 7:10; II Tim. 2:25).

Q. What is it that is washed in regeneration (Titus 3:4-8)?
A. The loved, chosen, redeemed, and regenerated people of God (Jer. 31:3; Isa. 43:1; Ezek. 36: 24-27; I Cor. 6:9-11; Eph. 1:4; 5:25-27; Tit. 2:11-14); and this cleansing work of God is wrought in the spirit or heart of His children (Rom. 2:29), and is outwardly manifested in their humble, loving, and obedient lives (Rom. 6; Matt. 5:3,5,16,44,45; 7:17-25; Rom. 5:5; 13:9,10; Philip. 2:12,13; Heb. 13:20,21).

Q. What part of a regenerated man is it that doth not commit sin (I John 3:9)?
A. The new man, new creature, or divine nature within him (Eph. 4:24; Col. 3:10; II Cor. 5:17; I Pet. 1:4) ; and though the old man or old nature sins (Eph. 4:22; Col. 3:9; I John 1:8), we are commanded and labor, by the grace of God, to crucify and mortify this sinful nature (Col. 3:5; Gal. 5:24); and, if we are the children of God, we will, by divine grace, prevailingly and habitually do so (I John 3:6,9; Rom. 6; Isa. 43:21; 61:3; Eph. 2:10; I Pet.2:9).

Q. Have Baptists always denied the use of means in regeneration?
A. In careless expressions some Baptists have advanced this error, but the same men, when taking into consideration the entire teaching of the Scriptures on this point, have, in their more exact expressions, repudiated it.



Q. How long was the body of Jesus in the tomb?
A. The Jews, on all occasions, in computing and speaking of the time of their feasts and fasts and circumcision and purifications, called a part of a day a whole day (see I Kings 20:29; Esther 4:16; 5:1; Levit. 12:3; Luke 2:21); so that the expression of Christ that "the Son of man shall be three days and three nights in the heart of the earth" (Matt. 12:40) means, as understood by the Jews (Matt. 27:63, 64), and, as interpreted by the recorded facts of the case, a part of three natural days, amounting, I think, to about thirty-seven hours. It is certain that the Jewish Sabbath was the seventh day of the week, our Saturday (Exod. 20:10); and that Christ was crucified on the day before the Sabbath, our Friday (Matt. 27:62; Mark 25:42; Luke 23:54; John 19:14,31,42); and that He rose from the dead on the first day of the week, our Sunday, called on that account the Lord's Day (Matt. 28:1-6; Mark 16:1-6; Luke 24:1-6; John 20:1-19; Rev. 1:10). According to Matthew, Mark, and Luke Christ died on the cross about the ninth hour, or 3 p.m. (nine hours after sunrise). The Jewish day (evening and morning, Gen. 1, or night-day, as the Greeks called it) began and ended at sunset, or about 6 p.m. Therefore the body of Christ lay in the grave about three hours of Friday, twenty-four hours of Saturday (resting there the whole Jewish Sabbath), and about ten hours of Sunday (from Saturday 6 p.m. to Sunday about 4 a.m., just before dawn), making about thirty-seven hours in all. According to all the Jewish methods of speech, this period would be called three days and nights or three natural days.

Q. "Did the saints really rise from the dead and appear unto many when Christ was crucified. If so what became of them?"
A. The record is clear in Matt. 27:52 and 53, that "many of the bodies of saints arose and came out of their graves and went into the Holy City after His resurrection." The record is silent as to what became of them. The great lesson however is that Christ had conquered death and the grave and that in due time all who sleep in Jesus will have a triumphant resurrection. P.

Q. Are the doctrines of non-resurrectionism and annihilationism taught in the Scriptures?
A. No, indeed; they are the doctrines of heathenism, and are directly contradictory to all the teachings of the Scriptures and to the faith of the church of God from Abel to the present time, and are not tolerated by any sound and orderly church of Christ.

Q. Was Nicodemus a regenerated man?
A. I think that his coming to Christ for instruction and his tender love for Him after His death (John 3:1-15; 19:39-40) prove that he was.

Q. Can natural men, without regeneration, come to Christ and believe in Him and be saved?
A. All Scripture and experience and observance prove that they can not; but, if men desire the spiritual and holy salvation of Christ above all things else, the Scriptures prove that they are already regenerated (whether they know it or not), and will be eternally saved (Matt. 5:6; John 7: 37-39; 6:47).

Q. What is it to be "sealed unto the day of redemption" (Eph. 4:30)?
A. To be marked and kept, as God's peculiar people, by His Holy Spirit until the resurrection of our bodies (Eph. 1:13,14; Rom. 8:23,38,39).

Q. Did not Jesus rise from the dead in the end of the Jewish Sabbath, before the first day of the next week commenced (Matt. 28:1)?
A. The words "in the end of the Sabbath" are indefinite; the original reads literally "late in the Sabbath," or perhaps "after the Sabbath," which ended at sunset, or six o'clock Saturday evening; the following clause, in the same verse, defines the time more exactly, "as it began to dawn toward the first day of the week." The old Syriac version of the second century reads, "as the first day of the week began to dawn."

Q. What does Paul mean when he says, "We who are alive and remain unto the coming of the Lord shall not prevent them who are asleep" (I Thess. 4:15)?
A. That, as explained in the next two verses, believers living on the earth at the time of Christ's second personal or bodily coming to the world, will not anticipate, will not be changed and be glorified before those who are dead in Christ; but that Christ will first raise His dead saints, and then change and glorify them and His living saints, and then take the whole family of the redeemed home to heaven with Him forever.

Q. What change did Christ's body undergo in the resurrection?
A. It began to undergo and, at His ascension, fully underwent the change that all His people will undergo, at their ascension, from a natural, mortal, and corruptible to a spiritual, immortal, and incorruptible body. His humanity, that is His human body and spirit are like ours, yet without sin; and now it is glorified, as ours will be by His gracious and almighty power.



Q. Are "the priests of God and of Christ who shall reign with Him a thousand years" (Rev. 20: 6) only a part or all of the elect?
A. All of the elect manifested up to that time.

Q. In Rev. 20:5 it is said, "But the rest of the dead lived not again until the thousand years were finished," does not "the rest of the dead" mean the non-elect dead?
A. I think so.

Q. Who are the nations that will be deceived by the Devil when he is loosed out of his prison where he has been confined a thousand years (Rev. 20:7-10)?
A. The non-elect, unredeemed, unregenerate, ungodly people then living in the world.

Q. Who are the ten horns or kings that will hate the whore, and desolate her, and eat her flesh, and burn her with fire (Rev. 17:12,16)?
A. The ten kingdoms of Europe into which the Roman Empire was divided after the death of Attila in 453 A.D. (See The Marshalling of the Nations, page 17, by Alonzo Trevier Jones, sold for ten cents by the Pacific Press Publishing Co., Oakland, California.)

Q. Do you believe that this second beast (or false prophet) will ever get in power again?
A. I do, from Rev., chapters 18 and 19. The book of Revelation is the sublimest in all literature; and a blessing is repeatedly pronounced upon those who read and keep the words of this prophecy (Rev. 1:3; 22:7). The most of the book is symbolical and mysterious.

Q. Who are the 24 elder and the four "beasts" or rather four living creatures in Rev. 4:4,6-11?
A. The 24 elders, in allusion to the 12 patriarchs and 12 apostles, are representatives of the Old and New Testament churches, the People of God in all ages; and the four living creatures are representatives of the gospel ministry, with all their various qualifications, in all the four quarters of the earth. Both the elders and the living creatures are near the Lord, and worship Him and Him alone forever.

Q. How and when does a body receive the soul?
A. No human being on earth knows; but of course before natural birth.

Q. When will the marriage of the Lamb and His bride, the Church, take place (Rev. 19:7)?
A. After the resurrection of the body (Rev. 21:1-27) ; it is spoken by anticipation in Rev. 19:7.

Saturday and Sunday

Q. Ought we to observe the seventh or the first day of the week as a day of rest?
A. The word Sabbath means rest, and man needs rest, not only at night, but one day in seven. Under the Old or Legal Dispensation that day was the seventh, now called Saturday (Exod. 20:9-11); but under the New or Gospel Dispensation that day (without any formal commandment, but because Christ arose from the dead on that day and appeared to His disciples especially on that day), has been the first day of the week, now called Sunday (Matt. 28:1,6; John 20:19,26; Acts 20:7; I Cor. 16:1,2; Acts 2:1). But Christian forbearance on this subject is inculcated by the Apostle Paul (Rom. 14:5,6; Col. 2:16). And we should remember that the Sabbath is but a shadow or type, of which Christ is the substance (Col. 2:17; Heb. 3 and 4). When He died and rose from the dead, He rested from His work of redemption; and when we believe in Him as our Righteousness, and the end of the law for us, we rest from our works of self-righteousness and self-boasting, feeling that what our dear Lord has done and suffered for us is all our salvation and all our desire, and we wish evermore to offer up to our adorable Redeemer the spiritual sacrifices of heartfelt thanksgiving and praise. Not only for the above reasons, but also for two others. Primitive Baptists rest from their usual labors and meet especially on Sunday for worship because the laws of most of the States in the Union require such rest, and we are commanded to obey the higher powers (Rom. 13:1-5), and it is good to have a special day of rest from business for the public worship of God. The most of our churches also generally meet on Saturday for worship, as well as occasionally on other days.


Soul and Body

Q. Some Boston doctors think that they have found that the soul of a human being weighs from half an ounce to an ounce, and some Chicago doctors think that, if this is so, the soul must be at least somewhat material, and could therefore be caught in an impervious glass or metallic case; what do you think about these pretended discoveries and speculations?
A. That they are as foolish as they are false, and are but the idle expressions of a heathenish pantheism and materialism, presuming to break down the distinction which the Creator has made between spirit and matter and to prevent God from taking the human spirit from its body, at death to Himself who gave it. The air in the body has a little weight, and when it is all breathed out, the body of course is a little lighter; but the conscious, living, thinking, perceiving, and feeling spirit is not air, and when the lungs do not breathe and the pulse does not beat, the spirit may still be in the body, as in a cataleptic trance (which some times lasts a month), and the body lives, and breath and pulsation return.

Q. What does Paul mean by "the body of this death" in Rom. 7:24?
A. The "body of sin" spoken of in Rom. 6:6; the "old man" spoken of in Eph. 4:22 and Col. 3:9; the "flesh," which "lusts against the spirit," spoken of in Gal.5:17; the old unregenerate self or entire natural man, which has all the parts and members of a man, and acts through the body, and will die only with the body.

Q. In Rom. 8:10 Paul says: "If Christ be in you, the body is dead because of sin; but the spirit is life because of righteousness;" what does he mean?
A. He means to say that if Christ be in us by His indwelling Spirit (see verse 11), although our body is death-stricken, sentenced to death, doomed to death, as good as dead, in consequence of our union with our sinning natural federal head, the first Adam (Gen. 2:17; 3:19; Eccles. 12:7; Rom. 4:19; 5:12-18; 6:23; I Cor. 15:21,22; Heb. 11:12), yet our spirit, being in-dwelt and animated by the eternal Spirit of God, is instinct with everlasting life (John 3:6; 5:24; 6:47,51,54, 56,57,58; 10:28; 11:25,26; 17:1-3,21) in consequence of our union with our holy spiritual federal Head, the second Adam, the Lord from Heaven (Rom. 5:15-21; 6:23; 8:14-18,28-39; I Cor. 1:30,31; 15:22,23,47-49; Ephes. 1:1-14; 2:5,13-22; Heb.10:14-18; I John 5:11,12). And as Paul in Rom. 8:10 declared that, by virtue of our union with the Holy indwelling eternal Spirit of God, our spirits are forever alive, so, in the next verse (verse 11) he declares that that same Divine and Almighty Spirit, that raised up Jesus from physical death, will also, in the same way, at last quicken or make alive our mortal bodies and make them as immortal as the revived body of Jesus (I Cor. 15:22-57; Phillip. 3:20,21).

Q. Does the word "house" mean a man's body as used in Matt. 10:12-14; Matt. 12:4; Luke 10:5-7; John 2:16-17; Titus 1:11 and many other scriptures of like import?
A. Most assuredly not. Very seldom does the word "house" used in the Bible refer to the human body, but refers to a building in which people lived or worshiped. It is dangerous to try to spiritualize every thing in the Bible. It manifests our ignorance and confuses those who listen to us.

Q. What is meant by having sin in the flesh?
A. It means to be in the flesh. Sin came by man, and death hath passed upon all men for all have sinned. The fleshly disposition of man is sinful and corrupt. The carnal mind is enmity against God. They that are in the flesh, or led by a fleshly spirit, cannot please God. God sent His Son into this world in the likeness of sinful flesh. Yet He was not sinful. All others are. P.

Q. What do you think of Sunday schools? Can you suggest and recommend any plan for gathering our children together on Sunday and teaching them God's word and Zion's songs?
A. God requires parents, not to send their children to some disinterested and unqualified person a few minutes every Sunday, but to bring them up themselves every day at their own homes, both by example and by precept, in the nurture and admonition of the Lord (Eph. 6:4). This Parents can and should do by their own lives and by their instruction and advice to their children, and by daily family worship, reading a portion of the Scriptures, explaining it if necessary, singing a hymn and bowing together in prayer with their families, and by encouraging their children to read the Scriptures every day, and by taking them with them to their religious meetings on Sunday, to engage with the congregation in singing spiritual songs, and in the attempt to approach the Divine Father of all our mercies in thanksgiving and supplication, and to hear a called and qualified servant of God expound His Word and preach His pure and everlasting gospel. And, as Sunday is a leisure day, it is desirable for our children to be gathered together on that day in some school or meeting house, so that they may be taught the rudiments of vocal music and be trained in applying these principles to the singing of the songs of Zion - a commendable practice which is observed by some of our members. If on any Sunday it is not convenient for the children to go to meeting or to a singing school, one of the parents might read with them one or more chapters of the Bible, and make such comments as may seem proper, and have their children also read other chapters and instruct the children, so far as they may be able, upon matters that may be obscure; or might question and converse with their children in regard to incidents of Scriptural history and the facts of the plan of salvation. Baptists parents have reared their children in this way for hundreds of years, and they should continue thus to "Bring them up in the nurture and admonition of the Lord." This is the way in which my father raised his children, and the way in which I have tried to raise mine.

Q. Should Primitive Baptists go into or allow their children to go into a Union Bible Class?
A. No, indeed. Innumerable and fundamental errors are taught in these classes. All true Primitive Baptists and their children should have Bibles, and read and search them at home, looking to God to guide them in the study of His Word. And both Baptists and their children should reverently and habitually attend upon the preaching of the gospel by the called and qualified servants of God. That is the way in which my father reared his children, and the way in which I have reared mine including attendance upon daily family worship. This is worth far more than all the Bible Classes, Sunday Schools, Theological Seminaries, and Protracted Meetings in the world.

Q. Is the body changed in any sense in the new birth?
A. No, except indirectly by the operation of the Divine Spirit on our spirit; the body is not directly changed or spiritualized until its resurrection from the grave at the second bodily coming of Christ to this world (Rom. 8:23; I Cor. 15:22,23,42-57; Philip. 3:20,21; I Thess. 4:13-18).

Q. Was the method of time-keeping the same as now when people lived for centuries?
A. It is believed to have been the same - the duration of a year being reckoned from the shortest day in one year to the shortest day in the next.

Q. How long has it been since the beginning of time?
A. No one knows except the Creator and those to whom He has revealed the period. The inspired writers of the Scriptures do not say, and only human and fallible inferences can be made from the Scriptures on the subject. Of the period from the creation of Adam to the birth of Christ more than two hundred different estimates have been made, the shortest being 3483 years, and the longest 6984 years - a difference of 3501 years. "Archbishop" James Ussher, of Ireland, the most learned of Irish Protestant prelates (born A.D. 1580, died 1656), computed that there were 4004 years from Adam to Christ; and this date, with others computed by him, were put, by order of the British Parliament, in the margin of the Authorized or King James Version of the English Bible published in 1611. But it is now generally admitted that Christ was born at least four years before the beginning of the "Christian Era;" and, if so, and if Ussher's estimates were otherwise correct, the period from Adam to Christ was 4000 years.

Q. When were the first Catholic and Protestant Missions established?
A. By the Catholics at Rome in 1622; by the Episcopalians at London in 1698; by the Moravians of Austria-Hungary in 1732; and by the Baptists at Kettering, England, in 1792.

Q. It is possible for the names of any of God's children to be blotted out of the book of life (Rev. 3:5)?
A. No; all of them will be saved eternally (Rev. 21:27).

Q. Does science conflict with the teaching of Joshua 10:12,13 and Isa. 38:8 in regard to the sun moving?
A. Not in the least; for science, in all the astronomies and almanacs, so as to be understood by the reader, speaks of the sun and moon rising and setting, although present science teaches that this apparent daily motion of the sun and moon toward the west is caused by the real daily motion of the earth on its axis toward the east. By "science" (knowledge) is meant the very little that human beings know of the universe of God; as to the cause, the upholding, or the destiny of the universe, men know nothing except what God reveals to them. The "laws of nature" are only the ways in which the God of nature acts. He who created and sustains all things is an omnipotent sovereign, and does His pleasure in heaven and on earth, and can just as easily stop as move the earth and the heavenly bodies, or turn them backward in their course as well as forward, and prevent all the disasters that we, in our ignorance and weakness, might suppose would result from such cessation or reversion.

Q. When, or by whose authority was the year of the world changed to "the year of our Lord?"
A. Before Christ, time was reckoned by the Greeks from their Olympiads (or Olympic Games, held every four years), beginning B.C. 776; and by the Romans from the building of the city of Rome B.C. 753; and, by other literary or civilized nations, by the year of the reign of their kings or chief officers. About 240 A.D. the Jews began to reckon time from their computation of the creation of the world, 3,760 years before the beginning of the Christian Era (though the Scriptures do not say how many years elapsed from the Creation to Christ, and the shortest estimate of this period is 3,483 years, while the longest is 6,984 years; this period, put in the margin of the English Bibles, by order of the British Parliament, is 4,004 years, which is the estimate of James Ussher, of Ireland). In A.D. 523 Dionysius Erigius, a Romish monk, of Italy, began reckoning time from his computation of the birth of Christ, 4,004 years after the creation; and, by A.D. 900, this computation of the Christian Era was generally accepted throughout Christendom. It is now believed that Christ was born at least four years before what is called the Christian Era; and scholars do not universally agree on the dates of events in the Old Testament. Ussher's system of dates is, on the whole, as satisfactory as any yet devised.

Last Updated ( Wednesday, 11 October 2006 )
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The Primitive or Old School Baptists cling to the doctrines and practices held by Baptist Churches throughout America at the close of the Revolutionary War. This site is dedicated to providing access to our rich heritage, with both historic and contemporary writings.