Biblical Beginnings in Canaan

Anthology

The Canaanite God 'El'

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The Mighty Bronze Age Empire

- John Fulton, 'A New Chronology - Synopsis of David Rohl's book 'A Test of Time' '

'In 1964, Dr. Paolo Matthiae, professor of Near East archaeology at the University of Rome began to excavate Tell Mardikh in north-western Syria [forty kilometers south of Aleppo]. It soon became clear that they were excavating the ruins of the ancient city of Ebla. In 1975, as the dig progressed down to Early Bronze Age levels, a remarkable find was made in the form of nearly 20,000 clay tablets which constituted the royal archives of the city. These tablets date back to the middle of the 3rd millennium BC, almost 4,500 years ago. They are written in Sumerian wedge-shaped cuneiform script which is the world's oldest known written language.Deciphering these tablets, Professor Pettinato, also of the University of Rome, found the language used to be what he called Old Canaanite' even though the script was cuneiform Sumerian. This very ancient language is closer in vocabulary and grammar to biblical Hebrew than any other Canaanite dialect', including Ugaritic; this therefore gives evidence as to the age of the Hebrew language.'

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- Magnus Magnusson, BC - The Archaeology of the Bible Lands

'The documents 'reveal the existence of a mighty Canaanite empire in Syria that also embraced Palestine around 2400 BC which no one had suspected before; its capital was at Tell Mardikh - an ancient, all-but-forgotten city called Ebla.'

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- John Fulton, 'A New Chronology - Synopsis of David Rohl's book 'A Test of Time''

'The city was a large one of 260,000 inhabitants; it traded widely over the known world at that time. A flourishing civilisation existed with many skilled craftsmen in metals, textiles, ceramics, and woodwork. It existed 1,000 years before David and Solomon and was destroyed by the Acadians (Babylonians?)in around 1600 BC.

Note: The author made here an error because the Accadian empire was conquered in the 18th century BC. by the Babylonians.---

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- Magnus Magnusson, BC - The Archaeology of the Bible Lands

'Amongst the hundreds of place names in the commercial and diplomatic texts, of special interest to Biblical scholars are references to places and vassal cities in Palestine like Hazor, Gaza, Lachish, Megiddo, Akko, Sinai, and even Jerusalem itself (Urusalima).

Note: Here we can find proof that Jerusalem was originally not a Jewish city and already existed for about 700 years before David conquered the city about 1050 BC.---

'But perhaps the most intriguing names are those personal names which also appear in the Bible; names from the 'Patriarchal Age' like Ab-ra-mu (Abraham), E-sa-um (Esau), Ish-ma-ilu (Ishmael), even Is-ra-ilu (Israel), and from later periods, names like Da-'u'dum (David) and Sa-'u-lum (Saul).The most tantalizing adumbration is the name of Ebrum (Biblical Eber), third and greatest of the six kings of the Ebla dynasty between 2400 and 2250 BC. He seems to have been placed on the throne of Ebla by Sargon the Great of Akkad after a punitive expedition in which Ebla was subjugated.But after Sargon died (c.2310 BC), Ebrum turned the tables on Akkad and reduced its cities to vassalage in turn. It was not until 2250 that Sargon's grandson, Narum-Sin of Akkad, was able to throw off the yoke of Ebla by conquering the city and putting it to the torch.'

'It may be pure coincidence that this powerful king of Ebla, King Ebrum, should have had the same name as Eber, from whom the Hebrews traced their descent....(coincidentally, Arab historians have traditionally dated Abraham to c.2300 BC).'

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- John Fulton, 'A New Chronology - Synopsis of David Rohl's book 'A Test of Time''

'Tablet 1860 names the five cities of Genesis 14:2 in the same order, i.e. Sodom, Gomorrah, Admah, Zeboiim and Zoar. Up until the discovery of the Ebla tablets, the existence of these biblical cities was questioned; yet, here they are mentioned as trade partners of Ebla. This record predates the great catastrophy involving Lot when Sodom and Gomorrah were destroyed.

'Also included in the archive are very early Canaanite creation and flood stories which very closely resemble that of the Bible.'

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- John Romer, Testament

'...The rich coastal city of Ugarit [destroyed in 1200 BC]...traded widely throughout the Fertile Crescent and across the Mediterranean....Ugarit's accountants used a twenty-six letter cuneiform alphabet, an invention that would take writing out of the atmosphere of the ancient temples, away from the sacred obscurities of pictographs into a secular, demotic script which people of many different nations could easily adapt. This was a direct forerunner of modern Western alphabets as well as biblical Hebrew.'

'Its literature was Canaanite and it is the traditions of that society that influenced the Old Testament. Even so, the scribes of Ugarit well knew of the city Jerusalem and its nearby holy Mount Zion; for the hill was known by that same name, which in Ugaritic Canaanite means 'the seat of a god'.

Many Old Testament characters, too, have typically Canaanite names: Absalom and Solomon even hold in them the name of the Canaanite god of the evening star, Solom, just as does the name of Jerusalem itself. That numerous biblical terms for the articles of daily life, for clothes, perfumes and furniture were also Ugaritic, emphasizes the fact that this influence was not only linguistic but extended into the paraphernalia of daily life.'

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- Ninian Smart, The Religious Experience of Mankind

'According to the Biblical narrative, the migration into Canaan [of the Hebrew tribes] was led by Abraham, who came from the region of Haran that lies in the angle of the Euphrates northeast of Syria.There is good evidence that this was his ancestral home;archaeological findings have confirmed that customs presupposed in Genesis existed in this area. It is also recorded that Abraham moved to Haran from Ur in Chaldea, where he had settled; his move that may reflect the fact that in the nineteenth century B.C., Ur was destroyed by invading Elamites....Abraham's religion, so far as we can tell, centered on his belief in a god whom he called El-Shaddai, 'Divinity of the Mountains'. There is evidence that his tribe also venerated ancestral images.'

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- The Israelites

Although the Bible refers 'Ur of the Chaldeas', the Chaldean kingdom did not exist until many centuries after Abraham, but was contemporaneous with the date when Genesis was set down in writing.

'One chapter of Genesis recounts that the god commanded Abraham to slay his son Isaac, then eight years old, but stayed Abraham's hand at the last moment and asked him to slaughter a ram instead. Religious interpretations explain the episode as a test of Abraham's faith. But some scholars see the story as evidence that human sacrifice as a religious practice was not beyond the patriarchs' acceptance. It is known that the Canaanites of the Second Millennium BC did follow the custom (although it apparently was waning), because excavations a shrine near the city of Gezer have yielded clay jars containing the charred bones of babies.'

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Background on the Old Testament

- Clement of Alexandra (150-215 CE.) , Miscellanies

As for the scholars whom have spent much time as to when the various books of the Old Testament were written, and who the writers were, its interesting to note the numerous theories that have burst forth and instead of trying to find verifiable evidence to proof credibility for those beliefs have instead sought after a following of credulous peers and subordinates.

Some have stated that it is hard to date the writings because of the long period of time that has transpired since the works were composed and compiled; and that they 'may' have undergone innumerable changes as the result of 'editors' and/or 'copyists' over the years. Yet some have no problems in stating that the works were someone's whimsical attempt to glorify the Israelites and was made up around the tenth century BC. Many of these scholars have overlooked the history of the Scriptures and seem to ignore that their present form came into being only two thousand four hundred years ago; and that these works of history and prophesy are condensed from what were much larger works of the Israelites that were lost between the second and forth centuries CE. From this period the changes in the scriptures are well recorded or known to us, however the original works from which they came hopefully are safe somewhere still, that we may find them and be able to settle the disputes and throw away the erroneous theories.

'At that time Jorobabel, having by his wisdom overcame his opponents, and obtained leave from Darius for the rebuilding of Jerusalem, returned with Ezra to his native land, and by him inspired oracles were effected; and the Passover of the deliverance celebrated, and marriage with aliens dissolved.'

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- Rev. Robert Palmer (private correspondence)

Later in his book he (Clement of Alexandria) mentions that the historian Philadelphus, writing on the origins of the Greek translations of the Old Testament, stated that the Scriptures had perished during the captivity of the Jews while in Babylon.And that at the time of Artxerxes king of the Persians, that Ezra the Levite priest having become inspired in the exercise of prophesy then restored again the whole of the ancient Scriptures.

So Ezra compiled and catalogued the books of the Israelite writings from sources from Persia to Egypt; and through his research wrote the books containing his peoples histories and the writings of the prophets (much of the histories were contained in the body of the prophetic works), quoting as much as he was inspired; he included their genealogy and his commentary in the Scriptures. This is evidenced as one reads through the various books; of Genesis; Exodus; Numbers; Joshua; Judges; Samuel; Kings; Chronicles: and the prophets (especially Isaiah).

The list of books used to put together the scriptures are mentioned in many places. For convenience I will list them here:

The book of the beginnings;

The books of Eden;

The acts of the Patriarchs;

The acts of Moses;

The book of the laws given to Moses (Joshua 23:6);

The book of Numbers;

The book of Wars of the Lord (Numbers 21:14);

The book of Jashar, the upright (Joshua 10:13, II Samuel 1:18);

The acts of Joshua;

The oracles of Balaam (Numbers 23:24);

The books of the Judges of Israel (a separate one for each judge);

The words and deeds of Samuel the seer (I Chronicles 29:29);

The acts of David (I Chronicles 27:24), which the Psalms were found;

The words of the days of Nathan the seer (I Chronicles 29:29;

The words of the days of Gad the seer (I Chronicles 2:29);

The acts of Solomon (II Chronicles 9:29),

which contained the song of Solomon, the proofrbs and ecclesiastics:

The prophesy of Ahi'zah (II Chronicles 9:29);

The visions of Iddo (II Chronicles 9:29);

The words of the days of Iddo (II Chronicles 13:22);

The words of the days of Shemai'ah (Samaria (II Chronicles 12:15);

The words of the days of Jehu the seer, son of Hana'ni (II Chronicles 20:34);

The words of the days of Isaiah the prophet, son of Amos (II Chronicles 26:20);

Commentary on the writings of the Kings (II chronicles 24:27);

The words of the days of the seers (II Kings 21:17);

The writings of the days of the kings of Judah (by Jehu);

The writings of the kings of Israel (by Jehu).

There are some other sources as well, but due to wars throughout the near and Middle East within the last two thousand years, many of these have been lost or destroyed to a point that when found does not make much sense....There were several non Hebrew historians that mention times for the best known of the kings and some others, but these works have rarely been found wholly intact. The early church fathers in Alexandra did however, in a lot of their writings included quotations from authors of quite a few works that were a part of the famed Library there in Egypt. What we know about the sources that Ezra used is that these works have been shown to contain words and phrases that originated or were common use in four distinct time periods; these are the 24th to 22nd, 14th, 10th, and 5th centuries BC. The fact that the Scriptures contain words and phrases of ancient origin which in surrounding cultures had been discontinued shows continuity of understanding of the language of which the text was written to be from those times, not of a more recent period and not some concoction.

Looking into the Babylonian writings of the sixth and seventh centuries BC., it appears that this culture had a imperfect knowledge of Jewish Scriptures as well as the people themselves due to the loss of the sacred writings upon their captivity, but this did not stop the Babylonians from trying to copy the tales of Jewish people. The tradition of every male of Israel to keep a verse of the sacred writings with them stems in memory of the total loss of their most precious heritage when lead into exile.

One of the last items faced concerning the Scriptures is of more recent origin and may account for the vast majority of the linguistic problems that occur. I refer to the reworking of the Hebrew language by the Masorites and Tiberians, between the 6th to 12th centuries CE. The Masorites were responsible for many of the alterations in the vowels and definitions of the Hebrew words. In that the language had not been a spoken one for at least a hundred years before their endeavor, and not until 1948 was it brought back to life again after not being spoken for nearly 1600 years. This is one reason why meanings of a number of words are unknown thus making it difficult for the modern scholar to rely solely on the Hebrew version as the last authority. This is why the tablets from Ebla are still important as the language is akin to the Hebrew and can give us a clearer understanding of 'uncertain' words.

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The Assembly of Gods

- Paul Trejo

'...Genesis is in two parts: 1:1 - 11:9 is the first part, and is probably Babylonian in origin, since it ends with the founding of Babylon. The second part, 11:10 - 50:9 is probably Arabian in origin, since it focuses on desert tribes, and their God, El. El is the most common Babylonian-Syrian-Arabian name for God.'

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- John Gray, Near Eastern Mythology

'The Canaanites evidently knew nothing of the elaborate pantheon and cosmogony of the Mesopotamians, which probably reflects the relative simplicity of their lives. Their interest was to correlate and explain the various forces of nature and society in all the complexity of harmony and tension, but to declare their dependence on the gods and to placate them'

'Corresponding to Anu in Mesopotamia, the king paramount in the celestial court was El ('God'), who give his sanction to all decisions among the gods affecting nature and society. He is father of the divine family and president of the divine assemblyon the 'mount of assembly', the equivalent of Hebrew har mo'ed, which became through the Greek transliteration Armageddon.In Canaanite mythology he is known as 'the Bull', symbolizing his strength and creative force, and is probably represented in the elderly god who is blessing a worshipper on a limestone sculpture from Ras Shara. In the myths he is termed bny bnwt, which might mean 'Creator of Created Things', but which we take to mean 'Giver of Potency', according to his role in two royal legends from Ras Shamra, but he is generally depicted as sitting aloof and indeed remote, enthroned at 'the outflowing of the (two) streams'. This recalls the Biblical Garden of Eden, from which a river flowed to form the four rivers, Tigris, Euphrates, Gihon and Pishon.'

Note: The Babylonian God Anu was in my opinion the same as the Sumerian God An. His son, Enlil, was the God called El (the Moslem God Allah).

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- Magnus Magnusson, BC - The Archaeology of the Bible Lands

'Thou givest them water from the flowing stream of thy delights (gan 'eden, the Garden of Eden.) For with thee is the fountain of life.' - Psalm 36:9

El 'was known as the Creator God, the Kindly One, the Compassionate One. He expressed the concept of ordered government and social justice. It is noteworthy that the Bible never stigmatizes the Canaanite worship of El, whose authority in social affairs was recognized by the Patriarchs. His consort was Asherah, the mother goddess, represented in Canaanite sanctuaries by a natural or stylized tree (Hebrew ashera).

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- John Gray, Near Eastern Mythology

In Canaan, the king 'is described as 'the Servant of El', as King David was 'the Servant of God'.This describes the status of the king as the executive of the will of the divine king. This duty is understood to be a privilege as well as a burden.'

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- Magnus Magnusson, BC - The Archaeology of the Bible Lands

'All names like Ishmael, Michael and Israel are theophoric in form - that is to say, the suffix element (-iluor -el) represents a divine name, in this case the paramount god El. But during the reign of Ebrum, Dr Pettinato noted a change in the theophoric element, from -elto -ya(w), so that Mi-ka-ilu became Mi-ka-ya(w) and so on. It is quite clear that both of the endings are divine names, either names of gods or words simply meaning 'god'; so it looks as if Ebrum made some major alteration in the religion of Ebla at this time. Whether -ya(w)is related to the Biblical Yahweh, the one God of Israel whose name replace the earlier form of El, is a matter for debate...'

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- John Gray, Near Eastern Mythology

'We sometimes find the most surprising survival of Canaanite mythology in monotheistic Israel. An example is the conception of God as president of a court of the gods, bene'el, whether thought of as a divine guild or as the divine family, 'el here of course of a proper name, El (God) the King Paramount. The psalm in Deuteronomy 32 begins by rating Israel for her lapses from the faith and ends with the assurance of the destruction of her enemies. The history of Israel is depicted as originating in the apportionment of Israel to her God Yahweh by the Most High in the assembly of 'the sons of El' (so the ancient Greek version for the meaningless Hebrew 'the sons of Israel', a desperate effort to avoid embarrassment). The date of this poem is a matter of dispute. The condemnation of Israel's gross apostasy, the statement of the divine chastisement and particularly the assurance of relief and the affliction of her enemies is reminiscent of the framework of the narratives of the great Judges in Judges 3:7-12:6, which may be dated c. 900 B.C. Deuteronomy 32:8 f then represents the first stage of the Israelite adaptation of the conception of God's presidency of the divine court from Canaanite mythology. The conception of God simply as first among divine peers was not one with which Israel could remain long content, and was soon countered by the specific rebuke of the divine court.'

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- John Gray, Near Eastern Mythology

'God has taken His place in the assembly of the gods (lit. 'sons of El'),

He declares His judgment among the gods: '

How long will you give crooked judgment,

and favor the wicked?

You ought to sustain the case of the weak and the orphan;

You ought to vindicate the destitute and down-trodden

You ought to rescue the weak and the poor,

To deliver them from the power of the wicked

You (Hebrew 'they') walk in darkness

While all earth's foundations are giving away.

I declare 'Gods you may be,

Sons of the Most high, all of you;

Yet you shall die as men,

You shall fall as one of the bright ones.'

- Psalm 82:1-7

'In the final line we read sharimfor sarim('princes'), from which it is indistinguishable in the Hebrew manuscripts, and find another reference to the fall of Athtar the bright Venus star in Isaiah 14:12 and in the myth of Baal.'

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Yahweh, the God of Israel

- Bible Lands

'In the Middle Bronze age, groups of Canaanites moved into northern Egypt and established a local dynasty called the Hyksos, who eventually took over the whole of Egypt. Only in the Late Bronze Age, in about 1550 BC, did the Egyptian pharaohs expel the Hyksos, launch a military campaign against Canaan, and bring it under Egyptian control. Egypt imposed heavy taxes on Canaan, but in return the Canaanite cities gained security and better access to international markets. In the reign of Ramses II (1304-1237 BC), the empire was reorganized. Key strategic cities like Beth Shan and Gaza were strengthened, others were allowed to decline. Many people were made homeless and migrated to the Judean hill country, where they established small farming settlements. These dispossessed Canaanites, known to the Egyptians as Hapiru (or Hebrews), formed the basis of what was to become Israel.'

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- Bryant G. Wood of Associates for Biblical Research, 'The Merneptah Stela'

'...A popular theory among Biblical scholars today is that Israel emerged from peoples indigenous to Canaan in the mid 12th century BC. If this is true, then Biblical history and chronology prior to ca. 1150 BC would have to be jettisoned. Proponents of the '12th century emergence theory' maintain that the Israelites did not come into Canaan from outside to conquer the land around 1400 BC, as the Bible indicates. The emergence scenario would also reject the historicity of the Wilderness Wanderings, Exodus, Egyptian Sojourn and the Patriarchal narratives. However, if Israel were an established entity in Canaan already in 1210 BC, as the Merneptah Stela implies, then the 12th century emergence theory would be refuted (Bimson 1991, 'Merenptah's Israel and recent Theories of Israelite Origins'. Journal for the Study of the Old Testament49: 3-29). If Israel was well established by the end of the 13th century, it could not have come into being in the middle of the next century.'

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- John Rogerson and Philip Davies, The Old Testament World

'....Israel was initially an association of villages in the Bethel and Samaria hills from about 1230 BC. This group of people possessed oral traditions about a common ancestor, Jacob, and stories about the struggles of tribal leaders with Canaanite cities (cp. Genesis 34, Judges 4-5 and 9, and possibly Joshua 9 and 12). The villages may also have been united by faith in Yahweh, who had delivered the ancestors of some of those now settled in Canaan from slavery in Egypt. Among these people there was probably a group who were custodians of the stories about the Exodus and who observed the Passover. Judah was a separate entity with traditions about an ancestor, Abraham, who had settled in the Hebron area, and traditions about tribal leaders who had fought against Canaanite cities (cp. Judges 1: 11-17, and possibly Joshua 10). We are not suggesting that the traditions as now written down in the Old Testament are identical with their oral form or content in the period 1230 to 1050 BC.'

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- Great Events of Bible Times

The Protoindo European god Yayash, Yaor Yave, a protective god whose symbol was a tree, signifying possibly ''walking', 'going', 'a pilgrim', has been dated back to the Indus River valley, circa2900 BC. He has been identified with the Turko Syrian Yahveh, a 'sacred animal or organization'.

'Yahweh appears to have been originally a sky god - a god of thunder and lightning. He was associated with mountains and was called by the enemies of Israel 'a god of the hills'. His manifestation was often as fire, as at Mount Sinai and in the burning bush.'

'A shorter form, 'Yah', was also used (Exodus 15:2) and some scholars believe that this is the older form, originating in an exclamation to God - 'Yah!' - which came to be accepted as the divine name. Others claim that it is from the root 'hayah', 'to be' or 'to become', and that it meant 'I am that I am' or I will be that I will be'. According to one tradition of the call of Moses, the divine name Yahweh was revealed to him in Egypt:'

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- Sir James Frazer, The Golden Bough

'To Abraham, Isaac and Jacob I appeared as El Shaddai, but I did not make the name Yahweh known to them'.'

- Exodus 6:3

'Every Egyptian magician...believed that he who possessed the true name possessed the very being of god or man, and could force even a deity to obey him as a slave obeys his master. Thus the art of the magician consisted in obtaining from the gods a revelation of their sacred names, and he left no stone unturned to accomplish his end.'

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- Graham Hancock, The Sign and the Seal

'God instructed Moses that he should return to Egypt in order to lead his people out of their bondage there. Before agreeing, however, the prophet asked the name of the strange and powerful being who had addressed him ['in a flame of fire out of the midst of a bush']....The Lord, however did not respond directly to the prophet's question. Instead he replied briefly and enigmatically with these words: 'I AM WHO I AM'. By way of further clarification he then added: 'I am the God of thy father, the God of Abraham, the God of Isaac and the God of Jacob'[Exodus 3:14 and 3:6].'

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- Marshall Cavendish, Genesis & Exodus

'To the Hebrew mind the 'name' stands for 'nature', and in answer to Moses' plea to be given an immediate sight of God, God promises to reveal just as much of his 'nature' that mortal man could bear.'

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- Magnus Magnusson, BC - The Archaeology of the Bible Lands

In Exodus 'God was no longer simply 'El' (plural 'Elohim'), but YHWH ('I am that I am'), which in the Authorized Version was transliterated as 'Jehovah' by combining the Hebrew consonants and the vowels of the Hebrew word for 'Lord' when excessive reverence had made later Jews reluctant to pronounce the divine name itself, nowadays called Yahweh. The covenant with Yahweh elevated the concept of worship from a hopeful appeasement of the willful and haphazard forces of nature to a dynamic and determined arrangement with none other than the sole creator of the universe.'

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- Laurence Gardner, Bloodline of the Holy Grail, p. 18

'Originally, these four consonants [in YHWH] represented the four members of the Heavenly Family: Y represented El the Father; H was Asherah the Mother; W corresponded to He the Son; and H was the Daughter Anath.'

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- Great Events of Bible Times

'When all the people witnessed the thunder and lighting, the sound of the trumpet, and the mountain smoking, they were afraid and trembled and stood at a distance...'

- Exodus 20:18

'As specifically the name of the Covenant God, it was thereafter used of the Israelite deity, often in contrast with the gods of other peoples. With the Covenant, Yahweh had adopted Israel as his people and, as a jealous god, demanded total allegiance from them. They were to worship no other god but Yahweh. Much later, the Jewish exiles in Babylon were given an explicit statement of Yahwistic monotheism. 'I am Yahweh, and there is no other, there is no other god but me' (Isaiah 45:5).'

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- Robin Lane Fox, The Unauthorized Version

'The stories of this meeting are told in Exodus 19-34, chapters which combine several different sources, laws and notions of God's encounters with his people. They are a wonderful jungle, parts of which are now dated, convincingly, by scholarly argument to the seventh and sixth centuries BC.'

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- 'The Text: What is Its Age and Who Wrote It'

'The 'P' scribe is usually associated with the opening version of the creation story (Genesis 1) as well as with the use of the term Yahweh for God. He is also claimed to be the later of the two that is to have drafted this version approximately around the 5th century during the Babylonian exile. The 'J' scribe is usually viewed as the author responsible for the earlier rendition of the story (Genesis 2,3,4) and to have drafted this account around 8th century BC. He is also commonly associated with the scribe using the term Elohim for God.'

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- The Israelites

'...When the Israelites came to worship their god under the name of Yahweh...the term El as a name for 'god' survived only in the old narrative about the patriarchs and in some literary forms, such as the Psalms. In much the same way, the obsolete 'thee' and 'thou' survive in modern liturgical usage and in poetry, although the words long ago dropped out of spoken English.'

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- Christopher Knight & Robert Lomas, The Hiram Key: Pharaohs, Freemasons and the Discovery of the Secret Scrolls of Jesus

'One of the earliest heroes from the time of the initial invasion was the warrior Jerubbaal who later changed his name to Gideon. (His original name was certainly Canaanite honoring the god Baal, which probably illustrates that at the time Yahweh was not as entrenched as the later authors of the Old Testament would like us to believe.)'

'For many, Yahweh was no more than the Israelite war god, useful in time of battle but a fairly lowly figure when viewed against the full pantheon of the gods. The names given to notable Israelites down the ages whose a strong respect for Baal, and even the most ardent Yahwist would not pretend that the Jews of this period believed in only one god.'

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- Robin Lane Fox, The Unauthorized Version

'The servants of the king of Aram said to him, 'Their gods are gods of the hills, and so they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they.''

- I Kings 20:23

'In Moab, the Number One was called Chemosh; in Israel, people looked especially (but not solely) to Yahweh: it is most striking that Saul, the first king, gave one of his sons a name after the god Baal and that his other so, Jonathan did the same. From time to time Chemosh or Yahweh might be angry with their worshippers, and, as a result (people believed), their wars or weather could be unpredictable. To win Chemosh or Yahweh's favor, they had to offer animals and pay worship in their temples. Eventually, the gods' anger would moderate (in due course people's fortunes improofd, if only from bad to less bad), and meanwhile the priests lived off the necessary offerings. All the while, worshippers were realistic about death. At best there might be a ghostly existence for a few people in an underworld, but when they died, they died for ever. Their bodies returned to earth which nobody would judge or bring back to life.'

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- Oxford Companion to the Bible

'Beginning in the seventh and sixth centuries BC, several Israelite writers (especially Jeremiah, the Deuteronomist, and Second Isaiah) explicitly rejected the notion that there were gods other that Yahweh, and depicted the 'hosts of heaven' as a foreign intrusion in Israelite monotheism.'

The Synod of Dordrecht

November 13, 1618 - May 9, 1619

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If you like to know more about Dordrecht, the oldest city of Holland, go to my other website HERE

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FIRST HEAD OF DOCTRINE.

ARTICLE 1.

As all men have sinned in Adam, lie under the curse, and are deserving of eternal death, God would have done no injustice by leaving them all to perish and delivering them over to condemnation on account of sin, according to the words of the apostle: 'that every mouth may be silenced and the whole world held accountable to God.' (Rom 3:19). And: 'for all have sinned and fall short of the glory of God,' (Rom 3:23). And: 'For the wages of sin is death.' (Rom 6:23).

ARTICLE 2.

But in this the love of God was manifested, that He 'sent his one and only Son into the world, that whoever believes in him shall not perish but have eternal life.' (1 John 4:9, John 3:16).

ARTICLE 3.

And that men may be brought to believe, God mercifully sends the messengers of these most joyful tiding to whom He will and at what time He pleases; by whose ministry men are called to repentance and faith in Christ crucified. 'How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can they preach unless they are sent?' (Rom 10:14-15).

ARTICLE 4.

The wrath of God abides upon those who believe not this gospel. But such as receive it and embrace Jesus the Savior by a true and living faith are by Him delivered from the wrath of God and from destruction, and have the gift of eternal life conferred upon them.

ARTICLE 5.

The cause or guilt of this unbelief as well as of all other sins is no wise in God, but in man himself; whereas faith in Jesus Christ and salvation through Him is the free gift of God, as it is written: 'For it is by grace you have been saved, through faith--and this not from yourselves, it is the gift of God' (Eph 2:8). Likewise: 'For it has been granted to you on behalf of Christ not only to believe on him, but also to suffer for him' (Phil 1:29).

ARTICLE 6.

That some receive the gift of faith from God, and others do not receive it, proceeds from God's eternal decree. 'For now unto God are all his works from the beginning of the world' (Acts 15:18 A.V.). 'who works out everything in conformity with the purpose of his will' (Eph 1:11). According to which decree He graciously softens the hearts of the elect, however obstinate, and inclines them to believe; while He leaves the non-elect in His just judgment to their own wickedness and obduracy. And herein is especially displayed the profound, the merciful, and at the same time the righteous discrimination between men equally involved in ruin; or that decree of election and reprobation, revealed in the Word of God, which, though men of perverse, impure, and unstable minds wrest it to their own destruction, yet to holy and pious souls affords unspeakable consolation.

ARTICLE 7.

Election is the unchangeable purpose of God, whereby, before the foundation of the world, He has out of mere grace, according to the sovereign good pleasure of His own will, chosen from the whole human race, which had fallen through their own fault from the primitive state of rectitude into sin and destruction, a certain number of persons to redemption in Christ, whom He from eternity appointed the Mediator and Head of the elect and the foundation of salvation. This elect number, though by nature neither better nor more deserving than others, but with them involved in one common misery, God has decreed to give to Christ to be saved by Him, and effectually to call an draw them to His communion by His Word and Spirit; to bestow upon them true faith, justification, and sanctification; and having powerfully preserved them in the fellowship of His son, finally to glorify them for the demonstration of His mercy, and for the praise of the riches of His glorious grace; as it is written 'For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will-- to the praise of his glorious grace, which he has freely given us in the One he loves.' (Eph 1:4-6). And elsewhere: 'And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.' (Rom 8:30).

ARTICLE 8.

There are not various decrees of election, but one and the same decree respecting all those who shall be saved, both under the Old and New Testament; since the Scripture declares the good pleasure, purpose, and counsel of the divine will to be one, according to which He has chosen us from eternity, both to grace and to glory, to salvation and to the way of salvation, which He has ordained that we should walk therein (Eph 1:4, 5; 2:10).

ARTICLE 9.

This election was not founded upon foreseen faith and the obedience of faith, holiness, or any other good quality or disposition in man, as the prerequisite, cause, or condition of which it depended; but men are chosen to faith and to the obedience of faith, holiness, etc. Therefore election is the fountain of every saving good, from which proceed faith, holiness, and the other gifts of salvation, and finally eternal life itself, as its fruits and effects, according to the testimony of the apostle: 'For he chose us (not because we were, but) in him before the creation of the world to be holy and blameless in his sight.' (Eph 1:4).

ARTICLE 10.

The good pleasure of God is the sole cause of this gracious election; which does not consist herein that out of all possible qualities and actions of men God has chosen some as a condition of salvation, but that He was pleased out of the common mass of sinners to adopt some certain persons as a peculiar people to Himself, as it is written: 'Yet, before the twins were born or had done anything good or bad--in order that God's purpose in election might stand: not by works but by him who calls--she (Rebekah) was told, 'The older will serve the younger.' Just as it is written: 'Jacob I loved, but Esau I hated.'' (Rom 9:11-13). 'When the Gentiles heard this, they were glad and honored the word of the Lord; and all who were appointed for eternal life believed.' (Acts 13:48).

ARTICLE 11.

And as God Himself is most wise, unchangeable, omniscient, and omnipotent, so the election made by Him can neither be interrupted nor changed, recalled, or annulled; neither can the elect be cast away, nor their number diminished.

ARTICLE 12.

The elect in due time, though in various degrees and in different measures, attain the assurance of this their eternal and unchangeable election, not by inquisitively prying into the secret and deep things of God, but by observing in themselves with a spiritual joy and holy pleasure the infallible fruits of election pointed out in the Word of God - such as, a true faith in Christ, filial fear, a godly sorrow for sin, a hungering and thirsting after righteousness, etc.

ARTICLE 13.

The sense and certainty of this election afford to the children of God additional matter for daily humiliation before Him, for adoring the depth of His mercies, for cleansing themselves, and rendering grateful returns of ardent love to Him who first manifested so great love towards them. The consideration of this doctrine of election is so far from encouraging remissness in the observance of the divine commands or from sinking men in carnal security, that these, in the just judgment of God, are the usual effects of rash presumption or of idle and wanton trifling with the grace of election, in those who refuse to walk in the ways of the elect.

ARTICLE 14.

As the doctrine of election by the most wise counsel of God was declared by the prophets, by Christ Himself, and by the apostles, and is clearly revealed in the Scriptures both of the Old and the New Testament, so it is still to be published in due time and place in the Church of God, for which it was peculiarly designed, provided it be done with reverence, in the spirit of discretion and piety, for the glory of God's most holy Name, and for enlivening and comforting His people, without vainly attempting to investigate the secret ways of the Most High (Acts 20:27; Rom 11:33f; 12:3; Heb 6:17f).

ARTICLE 15.

What peculiarly tends to illustrate and recommend to us the eternal and unmerited grace of election is the express testimony of sacred Scripture that not all, but some only, are elected, while others are passed by in the eternal decree; whom God, out of His sovereign, most just, irreprehensible, and unchangeable good pleasure, has decreed to leave in the common misery into which they have willfully plunged themselves, and not to bestow upon them saving faith and the grace of conversion; but, permitting them in His just judgment to follow their own ways, at last, for the declaration of His justice, to condemn and punish them forever, not only on account of their unbelief, but also for all their other sins. And this is the decree of reprobation, which by no means makes God the Author of sin (the very though of which is blasphemy), but declares Him to be an awful, irreprehensible, and righteous Judge and Avenger thereof.

ARTICLE 16.

Those in whom a living faith in Christ, and assured confidence of soul, peace of conscience, an earnest endeavor after filial obedience, a glorying in God through Christ, is not as yet strongly felt, and who nevertheless make use of the means which God has appointed for working these graces in us, ought not to be alarmed at the mention of reprobation, nor to rank themselves among the reprobate, but diligently to persevere in the use of means, and with ardent desires devoutly and humble to wait for a season of richer grace. Much less cause to be terrified by the doctrine of reprobation have they who, though they seriously desire to be turned to God, to please Him only, and to be delivered from the body of death, cannot yet reach that measure of holiness and faith to which they aspire; since a merciful God has promised that He will not quench the smoking flax, nor break the bruised reed. But this doctrine is justly terrible to those who, regardless of God and of the Savior Jesus Christ, have wholly given themselves up to the cares of the world and the pleasures of the flesh, so long as they are not seriously converted to God.

ARTICLE 17.

Since we are to judge of the will of God from His Word, which testifies that the children of believers are holy, not by nature, but in virtue of the covenant of grace, in which they together with the parents are comprehended, godly parents ought not to doubt the election and salvation of their children whom it pleases God to call out of this life in their infancy (Gen 17:7; Acts 2:39; 1 Cor 7:14).

ARTICLE 18.

To those who murmur at the free grace of election and the just severity of reprobation we answer with the apostle 'But who are you, O man, to talk back to God?' (Rom 9:20), and quote the language of our Savior: 'Don't I have the right to do what I want with my own?' (Matt 20:15). And therefore, with holy adoration of these mysteries, we exclaim in the words of the apostle: 'Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! 'Who has known the mind of the Lord? Or who has been his counselor?' 'Who has ever given to God, that God should repay him?' For from him and through him and to him are all things. To him be the glory forever! Amen.' (Rom 11:33-36).

REJECTION OF ERRORS The true doctrine concerning election and reprobation having been explained, the Synod rejects the errors of those:

PARAGRAPH 1.

Who teach: That the will of God to save those who would believe and would persevere in faith and in the obedience of faith is the whole and entire decree of election, and that nothing else concerning this decree has been revealed in God's Word. For these deceive the simple and plainly contradict the Scriptures, which declare that God will not only save those who will believe, but that He has also from eternity chosen certain particular persons to whom, above others, He will grant in time, both faith in Christ and perseverance; as it is written 'I have revealed you to those whom you gave me out of the world. (John 17:6). 'and all who were appointed for eternal life believed. (Acts 13:48)'. And 'For he chose us in him before the creation of the world to be holy and blameless in his sight. (Eph 1:4).'

PARAGRAPH 2.

Who teach: That there are various kinds of election of God unto eternal life: the one general and indefinite, the other particular and definite; and that the latter in turn is either incomplete, revocable, non-decisive, and conditional, or complete, irrevocable, decisive, and absolute. Likewise: That there is one election unto faith and another unto salvation, so that election can be unto justifying faith, without being a decisive election unto salvation. For this is a fancy of men's minds, invented regardless of the Scriptures, whereby the doctrine of election is corrupted, and this golden chain of our salvation is broken: 'And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified. (Rom 8:30).'

PARAGRAPH 3.

Who teach: That the good pleasure and purpose of God, of which Scripture makes mention in the doctrine of election, does not consist in this, that God chose certain persons rather than others, but in this, that He chose out of all possible conditions (among which are also the works of the law), or out of the whole order of things, that act of faith which from its very nature is undeserving, as well as it incomplete obedience, as a condition of salvation, and that He would graciously consider this in itself as a complete obedience and count it worthy of the reward of eternal life. For by this injurious error the pleasure of God and the merits of Christ are made of none effect, and men are drawn away by useless questions from the truth of gracious justification and from the simplicity of Scripture, and this declaration of the apostle is charged as untrue: 'who has saved us and called us to a holy life, not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time (2 Tim 1:9).'

PARAGRAPH 4.

Who teach: That in the election unto faith this condition is beforehand demanded that man should use the light of nature aright, be pious, humble, meek, and fit for eternal life, as if on these things election were in any way dependent. For this savors of the teaching of Pelagius, and is opposed to the doctrine of the apostle when he writes: 'All of us also lived among them at one time, gratifying the cravings of our sinful nature and following its desires and thoughts. Like the rest, we were by nature objects of wrath. But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions--it is by grace you have been saved. And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus. For it is by grace you have been saved, through faith--and this not from yourselves, it is the gift of God-- not by works, so that no one can boast (Eph 2:3-9).'

PARAGRAPH 5.

Who teach: That the incomplete and non-decisive election of particular persons to salvation occurred because of a foreseen faith, conversion, holiness, godliness, which either began or continued for some time; but that the complete and decisive election occurred because of foreseen perseverance unto the end in faith, conversion, holiness, and godliness; and that this is the gracious and evangelical worthiness, for the sake of which he who is chosen is more worthy than he who is not chosen; and that therefore faith, the obedience of faith, holiness, godliness, and perseverance are not fruits of the unchangeable election unto glory, but are conditions which, being required beforehand, were foreseen as being met by those who will be fully elected, and are causes without which the unchangeable election to glory does not occur. This is repugnant to the entire Scripture, which constantly inculcates this and similar declarations: Election is 'not by works but by him who calls (Rom 9:12).' 'And all who were appointed for eternal life believed (Acts 13:48).' 'For he chose us in him before the creation of the world to be holy and blameless in his sight (Eph 1:4).' 'You did not choose me, but I chose you and appointed you to go and bear fruit that will last. Then the Father will give you whatever you ask in my name (John 15:16).' 'And if by grace, then it is no longer by works (Rom 11:6).' 'This is love: not that we loved God, but that he loved us and sent his Son (1 John 4:10).'

PARAGRAPH 6.

Who teach: That not every election unto salvation is unchangeable, but that some of the elect, any decree of God notwithstanding, can yet perish and do indeed perish. By this gross error they make God be changeable, and destroy the comfort which the godly obtain out of the firmness of their election, and contradict the Holy Scripture, which teaches that the elect can not be led astray (Matt 24:24), that Christ does not lose those whom the Father gave him (John 6:39), and that God also glorified those whom he foreordained, called, and justified (Rom 8:30).

PARAGRAPH 7.

Who teach: That there is in this life no fruit and no consciousness of the unchangeable elect to glory, nor any certainty, except that which depends on a changeable and uncertain condition. For not only is it absurd to speak of an uncertain certainty, but also contrary to the experience of the saints, who by virtue of the consciousness of their election rejoice with the apostle and praise this favor of God (Eph 1); who according to Christ's admonition rejoice with his disciples that their names are written in heaven (Luke 10:20); who also place the consciousness of their election over against the fiery darts of the devil, asking: 'Who will bring any charge against those whom God has chosen? (Rom 8:33).'

PARAGRAPH 8.

Who teach: That God, simply by virtue of His righteous will, did not decide either to leave anyone in the fall of Adam and in the common state sin and condemnation, or to pass anyone by in the communication of grace which is necessary for faith and conversion. For this is firmly decreed: 'God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden (Rom 9:18).' And also this: 'The knowledge of the secrets of the kingdom of heaven has been given to you, but not to them (Mat 13:11).' Likewise: 'I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes , Father, for this was your good pleasure (Mat 11:25-26).'

PARAGRAPH 9.

Who teach: That the reason why God sends the gospel to one people rather than to another is not merely and solely the good pleasure of God, but rather the fact that one people is better and worthier than another to which the gospel is not communicated. For this Moses denies , addressing the people of Israel as follows: 'To the LORD your God belong the heavens, even the highest heavens, the earth and everything in it. Yet the LORD set his affection on your forefathers and loved them, and he chose you, their descendants, above all the nations, as it is today (Deu 10:14-15).' And Christ said: 'Woe to you, Korazin! Woe to you, Bethsaida! If the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes (Mat 11:21).'

SECOND HEAD OF DOCTRINE.

THE DEATH OF CHRIST, AND THE REDEMPTION OF MEN THEREBY:

ARTICLE 1.

God is not only supremely merciful, but also supremely just. And His justice requires (as He has revealed Himself in His Word) that our sins committed against His infinite majesty should be punished, not only with temporal but with eternal punishments, both in body and soul; which we cannot escape, unless satisfaction be made to the justice of God.

ARTICLE 2.

Since, therefore, we are unable to make that satisfaction in our own persons, or to deliver ourselves from the wrath of God, He has been pleased of His infinite mercy to give His only begotten Son for our Surety, who was made sin, and became a curse for us and in our stead, that He might make satisfaction to divine justice on our behalf.

ARTICLE 3.

The death of the Son of God is the only and most perfect sacrifice and satisfaction for sin, and is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world.

ARTICLE 4.

This death is of such infinite value and dignity because the person who submitted to it was not only begotten Son of God, of the same eternal and infinite essence with the Father and the Holy Spirit, which qualifications were necessary to constitute Him a Savior for us; and, moreover, because it was attended with a sense of the wrath and curse of God due to us for sin.

ARTICLE 5.

Moreover, the promise of the gospel is that whosoever believes in Christ crucified shall not perish, but have eternal life. This promise, together with the command to repent and believe, ought to be declared and published to all nations, and to all persons promiscuously and without distinction, to whom God out of His good pleasure sends the gospel.

ARTICLE 6.

And, whereas many who are called by the gospel do not repent nor believe in Christ, but perish in unbelief, this is not owing to any defect or insufficiency in the sacrifice offered by Christ upon the cross, but is wholly to be imputed to themselves.

ARTICLE 7.

But as many as truly believe, and are delivered and saved from sin and destruction through the death of Christ, are indebted for this benefit solely to the grace of God given them in Christ from everlasting, and not to any merit of their own.

ARTICLE 8.

For this was the sovereign counsel and most gracious will and purpose of God the Father that the quickening and saving efficacy of the most precious death of His Son should extend to all the elect, for bestowing upon them alone the gift of justifying faith, thereby to bring them infallibly to salvation; that is, it was the will of God that Christ by the blood of the cross, whereby He confirmed the new covenant, should effectually redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity chosen to salvation and given to Him by the Father; that He should confer upon them faith, which, together with all the other saving gifts of the Holy Spirit, He purchased for them by His death; should purge them from all sin, both original and actual, whether committed before or after believing; and having faithfully preserved them even to the end, should at last bring them, free from every spot and blemish, to the enjoyment of glory in His own presence forever.

ARTICLE 9.

This purpose, proceeding from everlasting love towards the elect, has from the beginning of the world to this day been powerfully accomplished, and will henceforeward still continue to be accomplished, notwithstanding all the ineffectual opposition of the gates of hell; so that the elect in due time may be gathered together into one, and that there never may be wanting a Church composed of believers, the foundation of which is laid in the blood of christ; which may stedfastly love and faithfully serve Him as its Savior (who, as a bridegroom for his bride, laid down His life for them upon the cross); and which may celebrate His praises here and through all eternity.

REJECTION OF ERRORS The true doctrine having been explained, the Synod rejects the errors of those:

PARAGRAPH 1.

Who teach: That God the Father has ordained His Son to the death of the cross without a certain and definite decree to save any, so that the necessity, profitableness, and worth of what christ merited by His death might have existed, and might remain in all its parts complete, perfect, and intact, even if the merited redemption had never in fact been applied to any person. For this doctrine tends to the despising of the wisdom of the Father and of the merits of Jesus Christ, and is contrary to Scripture. For thus says our Savior: 'I lay down my life for the sheep ... and I know them. (John 10:15, 27).' And the prophet Isaiah says concerning the Savior: 'Yet it was the Lord's will to crush him and cause him to suffer, and though the LORD makes his life a guilt offering, he will see his offspring and prolong his days, and the will of the LORD will prosper in his hand (Isa 53:10).' Finally, this contradicts the article of faith according to which we believe the catholic Christian Church.

PARAGRAPH 2.

Who teach: That it was not the purpose of the death of Christ that He should confirm the new covenant of grace through His blood, but only that He should acquire for the Father the mere right to establish with man such a covenant as He might please, whether of grace or of works. For this is repugnant to Scripture which teaches that 'Jesus has become the guarantee of a better covenant that is a new covenant ...' and that 'it never takes effect while the one who made it is living. (Heb 7:22; 9:15, 17).'

PARAGRAPH 3.

Who teach: That Christ by His satisfaction merited neither salvation itself for any one, nor faith, whereby this satisfaction of Christ unto salvation is effectually appropriated; but that He merited for the Father only the authority or the perfect will to deal again with man, and to prescribe new conditions as He might desire, obedience to which, however, depended on the free will of man, so that it therefore might have come to pass that either none or all should fulfill these conditions. For these adjudge too contemptuously of the death of Christ, in no wise acknowledge that most important fruit or benefit thereby gained and bring again out of the hell the Pelagian error.

PARAGRAPH 4.

Who teach: That the new covenant of grace, which God the Father, through the mediation of the death of Christ, made with man, does not herein consist that we by faith, in as much as it accepts the merits of Christ, are justified before God and saved, but in the fact that God, having revoked the demand of perfect obedience of faith, regards faith itself and the obedience of faith, although imperfect, as the perfect obedience of the law, and does esteem it worthy of the reward of eternal life through grace. For these contradict the Scriptures, being: 'justified freely by his grace through the redemption that came by Christ Jesus. God presented him as a sacrifice of atonement, through faith in his blood (Rom 3:24-25).' And these proclaim, as did the wicked Socinus, a new and strange justification of man before God, against the consensus of the whole Church.

PARAGRAPH 5.

Who teach: That all men have been accepted unto the state of reconciliation and unto the grace of the covenant, so that no one is worthy of condemnation on account of original sin, and that no one shall be condemned because of it, but that all are free from the guilt of original sin. For this opinion is repugnant to Scripture which teaches that we are by nature children of wrath (Eph 2:3).

PARAGRAPH 6.

Who use the difference between meriting and appropriating, to the end that they may instil into the minds of the imprudent and inexperienced this teaching that God, as far as He is concerned, has been minded to apply to all equally the benefits gained by the death of Christ; but that, while some obtain the pardon of sin and eternal life, and others do not, this difference depends on their own free will, which joins itself to the grace that is offered without exception, and that it is not dependent on the special gift of mercy, which powerfully works in them, that they rather than others should appropriate unto themselves this grace. For these, while they feign that they present this distinction in a sound sense, seek to instil into the people the destructive poison of the Pelagian errors.

PARAGRAPH 7.

Who teach: That Christ neither could die, nor needed to die, and also did not die, for those whom God loved in the highest degree and elected to eternal life, since these do not need the death of Christ. For the contradict the apostle, who declares, Christ: 'loved me and gave himself for me (Gal 2:20).' Likewise: 'Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died (Rom 8:33-34)', namely, for them; and the Savior who says: 'I lay down my life for the sheep (John 10:15).' And: 'My command is this: Love each other as I have loved you. Greater love has no one than this, that he lay down his life for his friends (John 15:12-13).'

THIRD AND FOURTH HEADS OF DOCTRINE. THE CORRUPTION OF MAN, HIS CONVERSION TO GOD, AND THE MANNER THEREOF THIRD AND FOURTH HEAD:

ARTICLE 1.

Man was originally formed after the image of God. His understanding was adorned with a true and saving knowledge of his Creator, and of spiritual things; his heart and will were upright, all his affections pure, and the whole man was holy. But, revolting from God by the instigation of the devil and by his own free will, he forfeited these excellent gifts; and an in the place thereof became involved in blindness of mind, horrible darkness, vanity, and perverseness of judgment; became wicked, rebellious, and obdurate in heart and will, and impure in his affections.

ARTICLE 2.

Man after the fall begat children in his own likeness. A corrupt stock produced a corrupt offspring. Hence all the posterity of Adam, Christ only excepted, have derived corruption from their original parent, not by limitation, as the Pelagians of old asserted, but by the propagation of a vicious nature, in consequence of the just judgment of God.

ARTICLE 3.

Therefore all men are conceived in sin, and are by nature children of wrath, incapable of saving good, prone to evil, dead in sin, and in bondage thereto; and without the regenerating grace of the Holy Spirit, they are neither able nor willing to return to God, to reform the depravity of their nature, or to dispose themselves to reformation.

ARTICLE 4.

There remain, however, in man since the fall, the glimmerings of natural light, whereby he retains some knowledge of God, or natural things, and of the difference between good and evil, and shows some regard for virtue and for good outward behavior. But so far is this light of nature from begin sufficient to bring him to a saving knowledge of God and to true conversion that he is incapable of using it aright even in things natural and civil. Nay further, this light, such as it is , man in various ways renders wholly polluted, and hinders in unrighteousness, by doing which he becomes inexcusable before God.

ARTICLE 5.

In the same light are we to consider the law of the decalogue, delivered by God to His peculiar people, the Jews, by the hands of Moses. For though it reveals the greatness of sin, and more and more convinces man thereof, yet, as it neither points out a remedy nor imparts strength to extricate him from his misery, but, being weak through the flesh, leaves the transgressor under the curse, man cannot by this law obtain saving grace.

ARTICLE 6.

What, therefore, neither the light of nature nor the law could do, that God performs by the operation of the Holy Spirit through the word or ministry of reconciliation; which is the glad tidings concerning the Messiah, by means whereof it has pleased God to save such as believe, as well under the Old as under the New Testament.

ARTICLE 7.

This mystery of His will God reveals to but a small number under the Old Testament; under the New Testament (the distinction between various peoples having been removed) He reveals it to many. The cause of this dispensation is not to be ascribed to the superior worth of one nation above another, nor to their better use of the light of nature, but results wholly from the sovereign good pleasure and unmerited love of God. Hence they to whom so great and so gracious a blessing is communicated, above their desert, or rather notwithstanding their demerits, are bound to acknowledge it with humble and grateful hearts, and with the apostle to adore, but in no wise curiously to pry into, the severity and justice of God's judgments displayed in others to whom this grace is not given.

ARTICLE 8.

As many as are called by the gospel are unfeignedly called. For God has most earnestly and truly declared in His Word what is acceptable to Him, namely, that those who are called should come unto Him. He also seriously promises rest of soul and eternal life to all who come to Him and believe.

ARTICLE 9.

It is not the fault of the gospel, nor of Christ offered therein, nor of God, who calls men by the gospel and confers upon them various gifts, that those who are called by the ministry of the Word refuse to come and be converted. The fault lies in themselves; some of whom when called, regardless of their danger, reject the Word of life; other, though they receive it, suffer it not to make a lasting impression on their heart; therefore, their joy, arising only from a temporary faith, soon vanishes, and they fall away; while others choke the seed of the Word by perplexing cares and the pleasures of this world, and produce no fruit. This our Savior teaches in the parable of the sower (Matt 13).

ARTICLE 10.

But that others who are called by the gospel obey the call and are converted is not to be ascribed to the proper exercise of free will, whereby one distinguishes himself above others equally furnished with grace sufficient for faith and conversion (as the proud heresy of Pelagius maintains); but it must be wholly ascribed to God, who, as He has chosen His own from eternity in Christ, so He calls them effectually in time, confers upon them faith and repentance, rescues them from the power of darkness, and translates them into the kingdom of His own Son; that they may show forth the praises of Him who has called them out of darkness into His marvelous light, and may glory not in themselves but in the Lord, according to the testimony of the apostles in various places.

ARTICLE 11.

But when God accomplishes His good pleasure in the elect, or works in them true conversion, He not only cause the gospel to be externally preached to them, and powerfully illuminates their minds by His Holy Spirit, that they may rightly under and discern the things of the Spirit of God; but by the efficacy of the same regenerating Spirit He pervades the inmost recesses of man; He opens the closed and softens the hardened heart, and circumcises that which was uncircumcised; infuses new qualities into the will, which, though heretofore dead, He quickens; from being evil, disobedient, and refractory, He renders it good, obedient, and pliable; actuates and strengthens it, that like a good tree, it may bring forth the fruits of good actions.

ARTICLE 12.

And this is that regeneration so highly extolled in Scripture, that renewal, new creation, resurrection from the dead, making alive, which God works in us without out aid. But this is in no wise effected merely by the external preaching of the gospel, by moral suasion, or such a mode of operation that, after God has performed His part, it still remains in the power of man to be regenerated or not, to be converted or to continue unconverted; but it is evidently a supernatural work, most powerful, and at the same time most delightful, astonishing, mysterious, and ineffable; not inferior in efficacy to creation or the resurrection from the dead, as the Scripture inspired by the Author of this work declares; so that all in whose heart God works in this marvelous manner are certainly, infallibly, and effectually regenerated, and do actually believe. Whereupon the will thus renewed is not only actuated and influenced by God, but in consequence of this influence becomes itself active. Wherefore also man himself is rightly said to believe and repent by virtue of that grace received.

ARTICLE 13.

The manner of this operation cannot be fully comprehended by believers in this life. Nevertheless, they are satisfied to know and experience that by this grace of God they are enabled to believe with the heart and to love their Savior.

ARTICLE 14.

Faith is therefore to be considered as the gift of God, not on account of its being offered by God to man, to be accepted or rejected at his pleasure, but because it is in reality conferred upon him, breathed and infused into him; nor even because God bestows the power or ability to believe, and then expects that man should by the exercise of his own free will consent to the terms of salvation and actually believe in Christ, but because He who works in man both to will and to work, and indeed all things in all, produces both the will to believe and the act of believing also.

ARTICLE 15.

God is under no obligation to confer this grace upon any; for how can He be indebted to one who had no previous gifts to bestow as a foundation for such recompense? Nay, how can He be indebted to one who has nothing of his own but sin and falsehood? He, therefore, who becomes the subject of this grace owes eternal gratitude to God, and gives Him thanks forever. Whoever is not made partaker thereof is either altogether regardless of these spiritual gifts and satisfied with his own condition, or is in no apprehension of danger, and vainly boasts the possession of that which he has not. Further, with respect to those who outwardly profess their faith and amend their lives, we are bound, after the example of the apostle, to judge and speak of them in the most favorable manner; for the secret recesses of the heart are unknown to us. And as to others who have not yet been called, it is our duty to pray for them to God, who calls the things that are not as if they were. But we are in no wise to conduct ourselves towards them with haughtiness, as if we had made ourselves to differ.

ARTICLE 16.

But as man by the fall did not cease to be a creature endowed with understanding and will, nor did sin which pervaded the whole race of mankind deprive him of the human nature, but brought upon him depravity and spiritual death; so also this grace of regeneration does not treat men as senseless stocks and blocks, nor take away their will and it properties, or do violence thereto; but is spiritually quickens, heals, corrects, and at the same time sweetly and powerfully bends it, that where carnal rebellion and resistance formerly prevailed, a ready and sincere spiritual obedience begins to reign; in which the true and spiritual restoration and freedom of our will consist. Wherefore, unless the admirable Author of every good work so deal with us, man can have no hope of being able to rise from his fall by his own free will, by which, in a state of innocence, he plunged himself into ruin.

ARTICLE 17.

As the almighty operation of God whereby He brings forth and supports this our natural life does not exclude but require the use of means by which God, of His infinite mercy and goodness, has chosen to exert His influence, so also the aforementioned supernatural operation of God by which we are regenerated in no wise excludes or subverts the use of the gospel, which the most wise God has ordained to be the seed of regeneration and food of the soul. Wherefore, as the apostles and the teachers who succeeded them piously instructed the people concerning this grace of God, to His glory and to the abasement of all pride, and in the meantime, however, neglected not to keep them, by the holy admonitions of the gospel, under the influence of the Word, the sacraments, and ecclesiastical discipline; so even now it should be far from those who give or receive instruction in the Church to presume to tempt God by separating what He of His good pleasure has most intimately joined together. For grace is conferred by means of admonitions; and the more readily we perform our duty, the more clearly this favor of God, working in us, usually manifest itself, and the more directly His work is advanced; to whom alone all the glory, both for the means and for their saving fruit and efficacy, is forever due. Amen.

REJECTION OF ERRORS The true doctrine having been explained, the Synod rejects the errors of those:

PARAGRAPH 1.

Who teach: That it cannot properly be said that original sin in itself suffices to condemn the whole human race or to deserve temporal and eternal punishment. For these contradict the apostle, who declares: 'Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned (Rom 5:12).' And: 'The judgment followed one sin and brought condemnation (Rom 5:16).' And 'the wages of sin is death (Rom 6:23).'

PARAGRAPH 2.

Who teach: That the spiritual gifts or the good qualities and virtues, such as goodness, holiness, righteousness, could not belong to the will of man when he was first crated, and that these, therefore, cannot have been separated therefrom in the fall. For such is contrary to the description of the image of God which the apostle gives in Eph. 4:24, where he declares that it consists in righteousness and holiness, which undoubtedly belong to the will.

PARAGRAPH 3.

Who teach: That in spiritual death the spiritual gifts are not separate from the will of man, since the will in itself has never been corrupted, but only hindered through the darkness of the understanding and the irregularity of the affection; and that, these hindrances having been removed, the will can then bring into operation its nature powers, that is, that the will of itself is able to will and to choose, or not to will and not to choose, all manner of good which may be presented to it. This is an innovation and an error, and tends to elevate the powers of the free will, contrary to the declaration of the prophet: 'The heart is deceitful above all things and beyond cure (Jer 17:9)'; and of the apostle: 'All of us also lived among them at one time, gratifying the cravings of our sinful nature and following its desires and thoughts (Eph 2:3).'

PARAGRAPH 4.

Who teach: That the unregenerate man is not really nor utterly dead in sin, nor destitute of all powers unto spiritual good, but that he can yet hunger and thirst after righteousness and life, and offer the sacrifice of a contrite and broken spirit, which is pleasing to God. For these things are contrary to the express testimony of Scripture: 'you were dead in your transgressions and sins (Eph 2:1, 5).' And: 'every inclination of the thoughts of his heart was only evil all the time. (Gen 6:5, 8:21).' Moreover, to hunger and thirst after deliverance from misery and after life, and to offer unto God the sacrifice of a broken spirit, is peculiar to the regenerate and those that are called blessed (Ps 51:17; Matt 5:6).

PARAGRAPH 5.

Who teach: That the corrupt and natural man can so well use the common grace (by which they understand the light of nature), or the gifts still left him after the fall, that he can gradually gain by their good use a greater, that is, the evangelical or saving grace, and salvation itself; and that in this way God on His part shows Himself ready to reveal Christ unto all men, since He applies to all sufficiently and efficiently the means necessary to conversion. For both the experience of all ages and the Scriptures testify that this is untrue. 'He has revealed his word to Jacob, his laws and decrees to Israel. He has done this for no other nation; they do not know his laws (Psa 147:19-20).' 'In the past, he let all nations go their own way (Acts 14:16).' And: 'Paul and his companions traveled throughout the region of Phrygia and Galatia, having been kept by the Holy Spirit from preaching the word in the province of Asia. When they came to the border of Mysia, they tried to enter Bithynia, but the Spirit of Jesus would not allow them to (Acts 16:6-7).'

PARAGRAPH 6.

Who teach: That in the true conversion of man no new qualities, powers, or gifts can be infused by God into the will, and that therefore faith, through which we are first converted and because of which we are called believers, is not a quality or gift infused by God but only an act of man, and that it cannot be said to be a gift, except in respect of the power to attain to this faith. For thereby they contradict the Holy Scriptures, which declare that God infuses new qualities of faith, of obedience, and of the consciousness of His love into our hearts: ''This is the covenant I will make with the house of Israel after that time,' declares the LORD. 'I will put my law in their minds and write it on their hearts (Jer 31:33).' And: 'For I will pour water on the thirsty land, and streams on the dry ground; I will pour out my Spirit on your offspring, and my blessing on your descendants (Isa 44:3).' And: 'God has poured out his love into our hearts by the Holy Spirit, whom he has given us (Rom 5:5).' This is also repugnant to the constant practice of the Church, which prays by the mouth of the prophet thus: 'Restore me, and I will return (Jer 31:18).'

PARAGRAPH 7.

Who teach: That the grace whereby we are converted to God is only a gentle advising, or (as others explain it) that this is the noblest manner of working in the conversion of man, and that this manner of working, which consists in advising, is most in harmony with man's nature; and that there is no reason why this advising grace alone should not be sufficient to make the natural man spiritual; indeed, that God does not produce the consent of the will except through this manner of advising; and that the power of the divine working, whereby it surpasses the working of Satan, consists in this that God promises eternal, while Satan promise only temporal good. But this is altogether Pelagian and contrary to the whole Scripture, which, besides this, teaches yet another and far more powerful and divine manner of the Holy Spirit's working in the conversion of man, as in Ezekiel: 'I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh (Ezek 36:26).'

PARAGRAPH 8.

Who teach: That god in the regeneration of man does not use such powers of His omnipotence as potently and infallibly bend man's will to faith and conversion; but that all the works of grace having been accomplished, which God employs to convert man, man may yet so resist god and the Holy Spirit, when God intends man's regeneration and wills to regenerate him, and indeed that man often does so resist that he prevents entirely his regeneration, and that it therefore remains in man's power to be regenerated or not. For this is nothing less than the denial of all that efficiency of God's grace in our conversion, and the subjecting of the working of Almighty God to the will of man, which is contrary to the apostles, who teach that we believe accord to the working of the strength of his might (Eph 1:19); and that God fulfills every desire of goodness and every work of faith with power (2 Th 1:11); and that 'His divine power has given us everything we need for life and godliness (2 Pet 1:3).'

PARAGRAPH 9.

Who teach: That grace and free will are partial causes which together work the beginning of conversion, and that grace, in order of working, does not precede the working of the will; that is, that God does not efficiently help the will of man unto conversion until the will of man moves and determines to do this. For the ancient Church has long ago condemned this doctrine of the Pelagians according to the words of the apostle: 'It does not, therefore, depend on man's desire or effort, but on God's mercy (Rom 9:16).' Likewise: 'For who makes you different from anyone else? What do you have that you did not receive? And if you did receive it (1 Cor 4:7)?' And: 'for it is God who works in you to will and to act according to his good purpose (Phil 2:13).'

FIFTH HEAD OF DOCTRINE.

THE PERSEVERANCE OF THE SAINTS:

ARTICLE 1.

Those whom God, according to His purpose, calls to the communion of His Son, our Lord Jesus Christ, and regenerates by the Holy Spirit, He also delivers from the dominion and slavery of sin, though in this life He does not deliver them altogether form the body of sin and from the infirmities of the flesh.

ARTICLE 2.

Hence spring forth the daily sins of infirmity, and blemishes cleave even to the best works of the saints. These are to them a perpetual reason to humiliate themselves before God and to flee for refuge to Christ crucified; to mortify the flesh more and more by the spirit of prayer and by holy exercises of piety; and to press forward to the goal of perfection, until at length, delivered from this body of death, they shall reign with the Lamb of God in heaven.

ARTICLE 3.

By reason of these remains of indwelling sin, and also because the temptations of the world and of Satan, those who are converted could not persevere in that grace if left to their own strength. But God is faithful, who, having conferred grace, mercifully confirms and powerfully preserves them therein, even to the end.

ARTICLE 4.

Although the weakness of the flesh cannot prevail against the power of God, who confirms and preserves true believers in a state of grace, yet converts are not always so influenced and actuated by the Spirit of God as not in some particular instances sinfully to deviate from the guidance of divine grace, so as to be seduced by and to comply with the lusts of the flesh; they must, therefore, be constant in watching and prayer, that they may not be led into temptation. When these are great and heinous sins by the flesh, the world, and Satan, but sometimes by the righteous permission of God actually are drawn into these evils. This, the lamentable fall of David, Peter, and other saints described in Holy Scripture, demonstrates.

ARTICLE 5.

By such enormous sins, however, they very highly offend God, incur a deadly guilt, grieve the Holy Spirit, interrupt the exercise of faith, very grievously wound their consciences, and sometimes for a while lose the sense of God's favor, until, when they change their course by serious repentance, the light of God's fatherly countenance again shines upon them.

ARTICLE 6.

But God, who is rich in mercy, according to His unchangeable purpose of election, does not wholly withdraw the Holy Spirit from His own people even in their grievous falls; nor suffers them to proceed so far as t lose the grace of adoption and forfeit the state of justification, or to commit the sin unto death or against the Holy Spirt; nor does He permit them to be totally deserted, and to plunge themselves into everlasting destruction.

ARTICLE 7.

For in the first place, in these falls He preserves in them the incorruptible seed of regeneration from perishing or being totally lost; and again, by His Word and Spirit He certainly and effectually renews them to repentance, to a sincere and godly sorrow for their sins, that they may seek and obtain remission in the blood of the Mediator, may again experience the favor of a reconciled God, through faith adore His mercies, and henceforward more diligently work out their own salvation with fear and trembling.

ARTICLE 8.

Thus it is not in consequence of their own merits or strength, but of God's free mercy, that they neither totally fall from faith and grace nor continue and perish finally in their backslidings; which, with respect to themselves is not only possible, but would undoubtedly happen; but with respect to God, it is utterly impossible, since His counsel cannot be changed nor His promise fail; neither can the call according to His purpose be revoked, nor the merit, intercession, and preservation of Christ be rendered ineffectual, nor the sealing of the Holy Spirit be frustrated or obliterated.

ARTICLE 9.

Of this preservation of the elect to salvation and of their perseverance in the faith, true believers themselves may and do obtain assurance according to the measure of their faith, whereby they surely believe that they are and ever will continue true and living members of the Church, and that they have the forgiveness of sins and life eternal.

ARTICLE 10.

This assurance, however, is not produced by any peculiar revelation contrary to or independent of the Word of God, but springs from faith in God's promises, which He has most abundantly revealed in His Word for our comfort; from the testimony of the Holy Spirit, witnessing with our spirit that we are children and heirs of God (Rom 8:16); and lastly, from a serious and holy desire to preserve a good conscience and to perform good works. And if the elect of God were deprived of this solid comfort that they shall finally obtain the victory, and of this infallible pledge of eternal glory, they would be of all men the most miserable.

ARTICLE 11.

The Scripture moreover testifies that believers in this life have to struggle with various carnal doubts, and that under grievous temptations they do not always feel this full assurance of faith and certainty of persevering. But God, who is the Father of all consolation, does not suffer them to be tempted above that they are able, but will with the temptation make also the way of escape, that they may be able to endure it (1 Cor 10:13), and by the Holy Spirit again inspires them with the comfortable assurance of persevering.

ARTICLE 12.

This certainty of perseverance, however, is so far from exciting in believers a spirit of pride, or of rendering them carnally secure, that on the contrary it is the real source of humility, filial reverence, true piety, patience in every tribulation, fervent prayers, constancy in suffering and in confessing the truth, and of solid rejoicing in God; so that the consideration of this benefit should serve as an incentive to the serious and constant practice of gratitude and good works, as appears from the testimonies of Scripture and the examples of the saints.

ARTICLE 13.

Neither does renewed confidence of persevering produce licentiousness or a disregard of piety in those who are recovered from backsliding; but it renders them much more careful and solicitous to continue in the ways of the Lord, which He has ordained, that they who walk therein may keep the assurance of persevering; lest, on account of their abuse of His fatherly kindness, God should turn away His gracious countenance from them (to behold which is to the godly dearer than life, and the withdrawal of which is more bitter than death) and they in consequence thereof should fall into more grievous torments of conscience.

ARTICLE 14.

And as it has pleased God, by the preaching of the gospel, to begin this work of grace in us, so He preserves, continues, and perfects it by the hearing and reading of His Word, by meditation thereon, and by the exhortations, threatenings, and promises thereof, and by the use of the sacraments.

ARTICLE 15.

The carnal mind is unable to comprehend this doctrine of the perseverance of the saints and the certainty thereof, which God has most abundantly revealed in His Word, for the glory of His Name and the consolation of pious souls, and which He impresses upon the hearts of the believers. Satan abhors it, the world ridicules it, the ignorant and hypocritical abuse it, and the heretics oppose it. But the bride of Christ has always most tenderly loved and constantly defended it as an inestimable treasure; and God, against whom neither counsel nor strength can prevail, will dispose her so to continue to the end. Now to this one God, Father, Son, and Holy Spirit, be honor and glory forever. Amen.

REJECTION OF ERRORS The true doctrine having been explained, the Synod rejects the errors of those: FIFTH HEAD:

PARAGRAPH 1.

Who teach: That the perseverance of the true believers is not a fruit of election, or a gift of God gained by the death of Christ, but a condition of the new covenant which (as they declare) man before his decisive election and justification must fulfil through his free will. For the Holy Scripture testifies that this follows out of election, and is given the elect in virtue of the death, the resurrection, and the intercession of Christ: 'What Israel sought so earnestly it did not obtain, but the elect did. The others were hardened (Rom 11:7).' Likewise: 'He who did not spare His own Son, but gave him up for us all--how will he not also, along with him, graciously give us all things? Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died--more than that, who was raised to life--is at the right hand of God and is also interceding for us. Who shall separate us from the love of Christ (Rom 8:32-35)?'

PARAGRAPH 2.

Who teach: That God does indeed provide the believer with sufficient powers to persevere, and is ever ready to preserve these in him if he will do his duty; but that, though all though which are necessary to persevere in faith and which God will use to preserve faith are made us of, even then it ever depends on the pleasure of the will whether it will persevere or not. For this idea contains outspoken Pelagianism, and while it would make men free, it make them robbers of God's honor, contrary to the prevailing agreement of the evangelical doctrine, which takes from man all cause of boasting, and ascribes all the praise for this favor to the grace of God alone; and contrary to the apostle, who declares that it is God, 'He will keep you strong to the end, so that you will be blameless on the day of our Lord Jesus Christ (1 Cor 1:8).'

PARAGRAPH 3.

Who teach: That the true believers and regenerate not only can fall from justifying faith and likewise from grace and salvation wholly and to the end, but indeed often do fall from this and are lost forever. For this conception makes powerless the grace, justification, regeneration, and continued preservation by Christ, contrary to the expressed words of the apostle Paul: 'While we were still sinners, Christ died for us. Since we have now been justified by his blood, how much more shall we be saved from God's wrath through him (Rom 5:8-9).' And contrary to the apostle John: 'No one who is born of God will continue to sin, because God's seed remains in him; he cannot go on sinning, because he has been born of God (1 John 3:9).' And also contrary to the words of Jesus Christ: 'I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all ; no one can snatch them out of my Father's hand (John 10:28-29).'

PARAGRAPH 4.

Who teach: That true believers and regenerate can sin the sin unto death or against the Holy Spirit. Since the same apostle John, after having spoken in the fifth chapter of his first epistle, vs. 16 and 17, of those who sin unto death and having forbidden to pray for them, immediately adds to this in vs. 18: 'We know that anyone born of God does not continue to sin (meaning a sin of that character); the one who was born of God keeps him safe, and the evil one cannot harm him (1 John 5:18).'

PARAGRAPH 5.

Who teach: That without a special revelation we can have no certainty of future perseverance in this life. For by this doctrine the sure comfort of the true believers is taken away in this life, and the doubts of the papist are again introduced into the Church, while the Holy Scriptures constantly deduce this assurance, not from a special and extraordinary revelation, but from the marks proper to the children of God and from the very constant promises of God. So especially the apostle Paul: 'neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord (Rom 8:39).' And John declares: 'Those who obey his commands live in him, and he in them. And this is how we know that he lives in us: We know it by the Spirit he gave us (1 John 3:24).'

PARAGRAPH 6.

Who teach: That the doctrine of the certainty of perseverance and of salvation from its own character and nature is a cause of indolence and is injurious to godliness, good morals, prayers, and other holy exercises, but that on the contrary it is praiseworthy to doubt. For these show that they do not know the power of divine grace and the working of the indwelling Holy Spirit. And they contradict the apostle John, who teaches that opposite with express words in his first epistle: 'Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is. Everyone who has this hope in him purifies himself, just as he is pure (1 John 3:2-3).' Furthermore, these are contradicted by the example of the saints, both of the Old and the New Testament, who though they were assured of their perseverance and salvation, were nevertheless constant in prayers and other exercises of godliness.

PARAGRAPH 7.

Who teach: That the faith of those who believe for a time does not differ from justifying and saving faith except only in duration. For Christ Himself, in Matt 13:20, Luke 8:13, and in other places, evidently notes, beside this duration, a threefold difference between those who believe only for a time and true believers, when He declares that the former receive the seed on stony ground, but the latter in the good ground or heart; that the former are without root, but the latter have a firm root; that the former are without fruit, but that the latter bring forth their fruit in various measure, with constancy and steadfastness.

PARAGRAPH 8.

Who teach: That it is not absurd that one having lost his first regeneration is again and even often born anew. For these deny by this doctrine the incorruptibleness of the seed of God, whereby we are born again; contrary to the testimony of the apostle Peter: 'For you have been born again, not of perishable seed, but of imperishable (1 Pet 1:23).'

PARAGRAPH 9.

Who teach: That Christ has in no place prayed that believers should infallibly continue in faith. For the contradict Christ Himself, who says: 'I have prayed for you, Simon, that your faith may not fail (Luke 22:32)', and the evangelist John, who declares that Christ has not prayed for the apostles only, but also for those who through their word would believe: 'Holy Father, protect them by the power of your name,' and 'My prayer is not that you take them out of the world but that you protect them from the evil one (John 17:11, 15, 20).'

CONCLUSION And this is the perspicuous, simple, an ingenuous declaration of the orthodox doctrine respecting the five articles which have been controverted in the Belgic Churches; and the rejection of the errors, with which they have for some time been troubled. This doctrine the Synod judges to be drawn from the Word of God, and to be agreeable to the confession of the Reformed Churches. Whence it clearly appears that some, whom such conduct by no means became, have violated all truth, equity, and charity, in wishing to persuade the public: 'That the doctrine of the Reformed Churches concerning predestination, and the points annexed to it, by its own genius and necessary tendency, leads off the minds of men from all piety and religion; that it is a opiate administered by the flesh and the devil; and the stronghold of Satan, where he lies in wait for all, and from which he wounds multitudes, and mortally strikes through many with the darts both of despair and security; that it makes God the author of sin, unjust, tyrannical, hypocritical; that it is noting more than interpolated Stoicism, Manicheism, Libertinism, Turcism; that it renders men carnally secure, since they are persuaded by it that noting can hinder the salvation of the elect, let them live as they please; and, therefore, that they may safely perpetrate every species of the most atrocious crimes; and that, if the reprobate should even perform truly all the works of the saints, their obedience would not in the least contribute tot their salvation; that the same doctrine teaches that God, by a mere arbitrary act of his will, without the least respect or view to any sin, has predestinated the greatest part of the world to eternal damnation, and has created them for this very purpose; that in the same manner in which the election is the fountain and cause of faith and good works, reprobation is the cause of unbelief and impiety; that many children of the faithful are torn, guiltless, from their mothers' breasts, and tyrannically plunged into hell: so that neither baptism nor the prayers of the Church at their baptism can at all profit them;' and many other things of the same kind which the Reformed Churches not only do not acknowledge, but even detest with their whole soul. Wherefore, this Synod of Dort, in the name of the Lord, conjures as many as piously call upon the name of our Savior Jesus Christ to judge of the faith of the Reformed Churches, not from the calumnies which on every side are heaped upon it, nor from the private expressions of a few among ancient and modern teachers, often dishonestly quoted, or corrupted and wrested to a meaning quite foreign to their intention; but from the public confessions of the Churches themselves, and from this declaration of the orthodox doctrine, confirmed by the unanimous consent of all and each of the members of the whole Synod. Moreover, the Synod warns calumniators themselves to consider the terrible judgment of God which awaits them, for bearing false witness against the confessions of so many Churches; for distressing the consciences of the weak; and for laboring to render suspected the society of the truly faithful. Finally, this Synod exhorts all their brethren in the gospel of Christ to conduct themselves piously and religiously in handling this doctrine, both in the universities and churches; to direct it, as well in discourse as in writing, to the glory of the Divine name, to holiness of life, and to the consolation of afflicted souls; to regulate, by the Scripture, according to the analogy of faith, not only their sentiments, but also their language, and to abstain from all those phrases which exceed the limits necessary to be observed in ascertaining the genuine sense of the Holy Scriptures, and may furnish insolent sophists with a just pretext for violently assailing, or even vilifying, the doctrine of the Reformed Churches. May Jesus Christ, the Son of God, who, seated at the Father's right hand, gives gifts to men, sanctify us in the truth; bring to the truth those who err; shut the mouths of the calumniators of sound doctrine, and endue the faithful ministers of his Word with the spirit of wisdom and discretion, that all their discourses may tend to the glory of God, and the edification of those who hear them.

Amen.

The Sons of God

Anthology

Winged Disk, Persepolis, Iran

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1 The Sumerian Watchers

- Julian Jaynes, The Origin of Consciousness in the Breakdown of the Bicameral Mind.

'...Man and his early civilizations had a profoundly different mentality from our own, that in fact men and women were not conscious as are we, were not responsible for their actions, and therefore cannot be given the credit or blame for anything that was done over these vast millennia of time; that instead each person had a part of his nervous system that was divine, by which he was ordered about like any slave, a voice or voices which indeed were what we call volition and empowered what they commanded and were related to the hallucinated voices of others in a carefully established hierarchy.'

'...The astonishing consistency from Egypt to Peru, from Ur to Yucatan, wherever civilizations arose, of death practices and idolatry, of divine government and hallucinated voices, all are witness to the idea of a different mentality than our own.'

'The gods were in no sense 'figments of the imagination' of anyone. They were man's volition. They occupied his nervous system, probably his right hemisphere, and from stores of admonitory and receptive experience, transmuted this experience into articulated speech which then 'told' the man what to do.'

'Throughout Mesopotamia, from the earliest times of Sumer and Akkad, all lands were owned by gods and men were their slaves. Of this, the cuneiform texts leave no doubt whatever. Each city-state had its own principal god, and the king was described in the very earliest written documents that we have as 'the tenant farmer of the god'.'

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- Zecharia Sitchin, The Stairway to Heaven

'... The Acadians called their predecessors Shumerians, and spoke of the Land of Shumer.

'It was, in fact, the biblical Land of Shin'ar. It was the land whose name - Shumer - literally meant the Land of the Watchers. It was indeed the Egyptian Ta Neter- Land of the Watchers, the land from which the gods had come to Egypt.'

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- Zecharia Sitchin, Genesis Revisited

'It was from that planet [Nibiru], the Sumerian texts repeatedly and persistently stated, that the Anunnaki came to Earth. The term literally means 'Those Who from Heaven to Earth Came.' They are spoken of in the Bible as the Anakim, and in Chapter 6 of Genesis are also call Nefilim, which in Hebrew means the same thing: Those Who Have Come Down, from the Heavens to Earth.'

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- Robert Graves and Raphael Patai, Hebrew Myths: The Book of Genesis

'The Anakim may have been Mycenaean Greek colonists, belonging to the 'Sea Peoples' confederation which caused Egypt such trouble in the fourteenth century B.C. Greek mythographers told of a Giant Anax ('king'), son of Heaven and Mother Earth, who ruled Anactoria (Miletus) in Asia Minor. According to Appollodorus, the disinterred skeleton of Asterius ('starry'), Anax's successor, measured ten cubits. Akakes, the plural of Nanx, was an epithet of the Greek gods in general. Talmudic commentators characteristically make the Anakim three thousand cubits tall.'

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2 The Egyptian Ntr

- Zecharia Sitchin, The Wars of Gods and Men

There is archaeological evidence of a strong cultural connection between Sumer and ancient Egypt.

'Ptah and the other gods were called, in Egyptian, Ntr- 'Guardian, Watcher'.'

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- Graham Hancock, Fingerprints of the Gods.

During the fabled 'First Time, Zep Tepi, when the gods ruled in their country: they said it was a golden age during which the waters of the abyss receded, the primordial darkness was banished, and humanity, emerging into the light, was offered the gifts of civilization. They spoke also of intermediaries between gods and men - the Urshu, a category of lesser divinities whose title meant 'the Watchers'. And they preserved particularly vivid recollections of the gods themselves, puissant and beautiful beings called the Neteru who lived on earth with humankind and exercised their sovereignty from Heliopolis and other sanctuaries up and down the Nile. Some of these Neteru were male and some female but all possessed a range of supernatural powers which included the ability to appear, at will, as men or women, or as animals, birds, reptiles, trees or plants. Paradoxically, their words and deeds seem to have reflected human passions and preoccupations. Likewise, although they were portrayed as stronger and more intelligent than humans, it was believed that they could grow sick - or even die, or be killed - under certain circumstance.'

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- The Egyptian Book of the Dead

''Deliver thou the scribe Nebseni, whose word is truth, from the Watchers, who carry murderous knives, who possess cruel fingers, and who would slay those who are in the following of Osiris.'

May these Watchers never gain the mastery over me, and may I never fall under their knives!'

'Who are these Watchers?

''They are Anubis and Horus, [the latter being] in the form of Horus the sightless. Others, however, say that they are the Tchatcha (sovereign princes of Osiris), who bring to nought the operations of their knives; and others say that they are the chiefs of the Sheniu chamber.

'May their knives never gain the mastery over me. May I never fall under the knives wherewith they inflict cruel tortures. For I know their names, and I know the being, Matchet, who is among them in the House of Osiris. He shooteth forth rays of light from his eye, being himself invisible, and he goeth round about heaven robed in the flames which come from his mouth, commanding Hapi, but remaining invisible himself. May I be strong on earth before Ra, may I arrive safely in the presence of Osiris. O ye who preside over your altars, let not your offerings to me be wanting, for I am one of those who follow after Nebertcher, according to the writings of Khepera. Let me fly like a hawk, let me cackle like a goose, let me lay always like the serpent-goddess Neheb-ka.''

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- Zecharia Sitchin, The Wars of Gods and Men

'They had come to Egypt, the Egyptians wrote, from Ta-Ur, the 'Far/Foreign Land,' whose name Ur meant 'oldest' but could have also been the actual place name - a place will known from Mesopotamian and biblical records: the ancient city of Ur in southern Mesopotamia. And the straits of the Red Sea, which connected Mesopotamia and Egypt, were called Ta-Neter, the 'Place of the Gods,' the passage by which they had come to Egypt. That the earliest gods did come from the biblical lands of Shem is additionally borne out by the puzzling fact that the names of these olden gods were of 'Semitic' (Acadian) derivation. Thus Ptah, which had no meaning in Egyptian, meant 'he who fashioned things by carving and opening up' in the Semitic tongues.'

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- Zecharia Sitchin, When Time Began

'The Legend of Votan, who had built the first city that was the cradle of Mesoamerican civilization, was written down by Spanish chroniclers from oral Mayan traditions. The emblem of Votan, they recorded, was the serpent; 'he was a descendant of the Guardians, of the race of Can'. 'Guardians' was the meaning of the Egyptian term Neteru(i.e., 'gods'). Can, studies such as that by Zelia Nuttal (Papers of the Peabody Museum) have suggested was a variant of Canaan who was (according to the Bible) a member of the Hamitic peoples of Africa and a brother-nation of the Egyptians.'

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3 Bene Elohim

Note that plural gods elohim'appears in the earliest Hebrew texts, even though it is translated as God (El) in modern texts.

- Genesis 6:2a

'...The sons of gods (bene ha-elohim')saw the daughters of men that they were fair...'

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- Oxford Companion to the Bible

'The sons of God (or children of God; 'bene elohim'and variants) are divine members of God's heavenly host...The title 'sons/children of God' is familiar from Ugaritic mythology, in which the gods collectively are the 'children of El'...The sons/children of God are also found in Phoenician and Ammonite inscriptions, referring to the pantheon of sub-ordinate deities, indicating that the term was widespread in the West Semitic religions.'

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- Andrew Collins, From the Ashes of Angels - The Forbidden Legacy of a Fallen Race (1996) p. 3

'The Watchers were 'a specific race of divine beings known in Hebrew as nun resh 'ayin, 'irin' (resh 'ayin, 'ir' in singular), meaning 'those who watch' or 'those who are awake', which is translated into Greek as Egrhgoroiegregoris or grigori, meaning 'watchers'. These Watchers feature in the main within the pages of pseudepigraphal and apocryphal works of Jewish origin, such as the Book of Enoch and the Book of Jubilees. Their progeny, according to Hebrew tradition, are named as nephilim, a Hebrew word meaning 'those who have fallen' or 'the fallen ones', translated into Greek as gigantez, gigantes, or 'giants' - a monstrous race featured in the Theogony of the hellenic writer Hesiod (c. 907 BC).'

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- Hugh Pope, The Catholic Encyclopedia

'The statement (Gen. 6:1) that the 'sons of God' married the daughters of men is explained of the fall of the angels, in Enoch, vi-xi, and codices, D, E F, and A of the Septuagint read frequently, for 'sons of God', oi aggeloi tou qeou['angels of God']. Unfortunately, codices B and C are defective in Ge., vi, but it is probably that they, too, read oi aggeloiin this passage, for they constantly so render the expression 'sons of God'; cf. Job i, 6; ii, 1; xxxviii, 7; but on the other hand, see Ps. ii, 1; lxxxviii, & (Septuagint). Philo, in commenting on the passage in his treatise 'Quod Deus sit immutabilis', i, follows the Septuagint.'

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- Harry Gersh, The Sacred Books of the Jews

'Angels came late into Jewish theology, generally from the non-Jewish myths of the East. The early books of the Bible speak of some vague heavenly beings called malochim(singular, malach). Although malachis usually translated angel, its literal meaning is messenger.'

- Genesis 16:7

'The angel of the LORD found Hagar near a spring in the desert; it was the spring that is beside the road to Shur.'

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- Hugh Pope, The Catholic Encyclopedia

'At first the angels are regarded in quite an impersonal way (Gen. xvi, 7). They are God's vice-regents and are often identified with the Author of their message (Gen. xlviii, 15-16). But while we read of 'the Angels of God' meeting Jacob (Gen. xxxii, 1) we at other times read of one who is termed 'the Angel of God' par excellence, e.g. Gen., xxxi, 11.'

- Genesis 22:11

'But the angel of the LORD called out to him from heaven, 'Abraham! Abraham!''

'It is true that, owing to the Hebrew idiom, this may mean no more than 'an angel of God', and the Septuagint renders it with or without the article at will; yet the three visitors at Mambre seem to have been of different ranks, though St. Paul (Heb. xiii, 2) regarded them all as equally angels; as the story in Ge. xiii, develops, the speaker is always 'the Lord'. Thus in the account of the Angel of the Lord who visited Gideon (Judges vi), the visitor is alternately spoken of as 'the Angel of the Lord' and as 'the Lord'. Similarly, in Judges xiii, the Angel of the Lord appears....'

- Judges 13:19-22

'Then Manoah took a young goat, together with the grain offering, and sacrificed it on a rock to the LORD. And the LORD did an amazing thing while Manoah and his wife watched: As the flame blazed up from the altar toward heaven, the angel of the LORD ascended in the flame. Seeing this, Manoah and his wife fell with their faces to the ground. When the angel of the LORD did not show himself again to Manoah and his wife, Manoah realized that it was the angel of the LORD. 'We are doomed to die!' he said to his wife. 'We have seen God!''

'This want of clearness is particularly apparent in the various accounts of the Angel of Exodus. In Judges vi, just now referred to, the Septuagint is very careful to render the Hebrew 'Lord' by 'the Angel of the Lord'; but in the story of the Exodus it is the Lord who goes before them in the pillar of a cloud (Exod. xiii 21), and the Septuagint makes no change (cf. also Num. xiv, 14, and Neh. ix, 7-20.'

- Exodus 13:21

'By day the LORD went ahead of them in a pillar of cloud to guide them on their way and by night in a pillar of fire to give them light, so that they could travel by day or night.'

'Yet in Exod. xiv, 19, their guide is termed 'the Angel of God. When we turn to Exod., xxxiii, where God is angry with His people for worshipping the golden calf, it is hard not to feel that it is God Himself who has hitherto been their guide, but who now refuses to accompany them any longer. God offers an angel instead, but at Moses's petition He says (14) 'My face shall go before thee', which the Septuagint reads by autoVthough the following verse shows that this rendering is clearly impossible, for Moses objects: 'If Thou Thyself dost not go before us, bring us not out of this place.' But what does God mean by 'my face'? Is it possible that some angel of specially high rank is intended, as in Is. lxiii, 9 (cf. Tobias xii, 15)? May not this be what is meant by 'the Angel of God' (cf. Num. xx, 16)?'

- Isaiah 63:9-10

'He [the Lord] said, 'Surely they are my people, sons who will not be false to me'; and so he became their Savior. In all their distress he too was distressed, and the angel of his presence saved them. In his love and mercy he redeemed them; he lifted them up and carried them all the days of old. Yet they rebelled and grieved his Holy Spirit. So he turned and became their enemy and he himself fought against them.'

'The Massoretic text as well as the Vulgate of Exod. iii and xix-xx clearly represent the Supreme Being as appearing to Moses in the bush and on Mount Sinai; but the Septuagint version, while agreeing that it was God Himself who gave the Law, yet makes it 'the angel of the Lord' who appeared in the bush.'

- Exodus 3:2-4a

'There the angel of the LORD appeared to him in flames of fire from within a bush. Moses saw that though the bush was on fire it did not burn up. Moses thought, 'I will go over and see this strange sight--why the bush does not burn up.'

When the LORD saw that he had gone over to look, God called to him from within the bush, 'Moses! Moses!''

'By New Testament times the Septuagint view has prevailed, and it is now not merely in the bush that the angel of the Lord, and not God Himself appears, but the angel is also the Giver of the Law (cf. Gal. iii, 19; Heb. ii, 2; Acts vii, 30).'

- Galatians 3:19c

'The law was put into effect through angels by a mediator'

'The person of 'the angel of the Lord' finds a counterpart in the personification of Wisdom in the Sapiential books and in at least one passage (Zach. iii, 1) it seems to stand for that 'Son of Man' whom Daniel (vii, 13) saw brought before 'the Ancient of Days'. Zacharias says: 'And the Lord showed me Jesus the high priest standing before the angel of the Lord, and Satan stood on His right hand to be His adversary'.'

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- Harry Gersh, The Sacred Books of the Jews

Unlike the 'messengers' who could be mistaken for humans in the Book of Genesis, Daniel's angel was resplendent in its divinity.

- Daniel 10:5-7

'I looked up and there before me was a man dressed in linen, with a belt of the finest gold around his waist. His body was like chrysolite, his face like lightning, his eyes like flaming torches, his arms and legs like the gleam of burnished bronze, and his voice like the sound of a multitude. I, Daniel, was the only one who saw the vision; the men with me did not see it, but such terror overwhelmed them that they fled and hid themselves.'

'Later Biblical books developed the idea of malochim[messengers], but it wasn't until the Book of Daniel, written in the second century BC, that some of these heavenly creatures were given names. Daniel mentions Gabriel (geberis man, Elis God) and Michael. The later non-canonical books built a whole hierarchy of angels, headed by Metatron, prince of the heavenly hosts.'

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- General Albert Pike, Morals and Dogma

'In the Hebrew writings, the term 'Heavenly Hosts' includes not only the counselors and emissaries of Jehovah, but also the celestial luminaries; and the stars, imagined in the East to be animated intelligences, presiding over human weal and woe, are identified with the more distinctly impersonated messengers or angels, who execute the Divine decrees, and whose predominance in heaven is in mysterious correspondence and relation with the powers and dominions of the earth. In Job, the Morning Stars and the Sons of God are identified; they join in the same chorus of praise to the Almighty; they are both susceptible of joy; they walk in brightness, and are liable to impurity and imperfection in the sight of God.'

- 2 Kings 23:5

'He [king Josiah] did away with the pagan priests appointed by the kings of Judah to burn incense on the high places of the towns of Judah and on those around Jerusalem--those who burned incense to Baal, to the sun and moon, to the constellations [Mazzaloth] and to all the starry hosts.'

- Job 38:32

'Can you bring forth the constellations [Mazzaloth] in their seasons [a reference to the twelve signs of the Zodiac] or lead out the Bear [Arcturus] with its cubs?'

Arcturus is Ursa Major and the three stars in its tail are the cubs.

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4 The Apocryphal Tradition

Ca.150 BC, the author of 1 Enoch wrote of his spell-binding journey to heaven where he saw angels and their glory.

- 1 Enoch 20:1-8

'And these are the names of the holy angels who watch. Uriel, one of the holy angels, who is over the world and over Tartarus. Raphael, one of the holy angels, who is over the spirits of men. Raguel, one of the holy angels who takes vengeance on the world of the luminaries. Michael, one of the holy angels, to wit, he that is set over the best part of mankind and over chaos. Saraqael, one of the holy angels, who is set over the spirits, who sin in the spirit. Gabriel, one of the holy angels, who is over Paradise and the serpents and the Cherubim. Remiel, one of the holy angels, whom God set over those who rise.'

Essene proselytes swore to 'preserve the books belonging to their sect, and the names of the angels.' (Flavius Josephus, Wars of the Jews, Bk 2, Ch 8, Sn 7). The First Book of Enoch was the first piece of Jewish literature to describe a class of angels, the Watchers, who are positively evil and who lead the dead to a place of eternal torment.

- 1 Enoch 102:3

'And all the angels shall execute their commands

And shall seek to hide themselves from the presence of the Great Glory, And the children of earth shall tremble and quake;And ye sinners shall be cursed for ever, And ye shall have no peace.'

- Zecharia Sitchin, The Stairway to Heaven

The Book of Jubilees 'was also known in early times as the Apocalypse of Moses, for it allegedly was written down by Moses at Mount Sinai as an angel dictated to him the histories of days past. (Scholars, though, believe that the work was composed in the second century BC).'

- The Book of Jubilees

'For in his days the angels of the Lord descended upon earth - those who are named The Watchers - that they should instruct the children of men, that they should do judgment and uprightness upon earth.'

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- A Dictionary of Angels

'According to the Book of Jubilees, the Watchers are the sons of god (Genesis 6) sent from heaven to instruct the children of men; they fell after they descended to earth and cohabited with the daughters of men - for which act they were condemned (so legend reports) and became fallen angels. But not all Watchers descended: those that remained are the holy Watchers, and they reside in the 5th Heaven. The evil Watchers dwell either in the 3rd Heaven or in Hell.'

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- David W. Suter, Ioudaios Review, Vol. 3.019, July 1993

'Several fragments with a clear Qumranic cast (4Q286-287, 4Q385-389, 4Q390...) parallel Belial with the angels of MA&+EMOWT ('enmity'), while Jubilees introduces Mastema/Satan into its story of the spirits of the giants, the offspring of the fallen Watchers (Jubilees 10:8,11; see also 11:5,11; 17:16; 18:9,12; 19:28; 48:2,9,12,15).

Note that according to Jubilees, the angels of MA&+EMOWT would be the spirits of the giants, the offspring of the angel marriages, one tenth of whom become the servants of Mastema in leading astray and punishing humanity, while 4Q390 makes them the ones responsible for inspiring the sons of Aaron to pollute the Temple through illegitimate marriages and violence.'

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- Zecharia Sitchin, The Stairway to Heaven

'According to the Book of Jubilees, Enoch...testified about the Watchers who had sinned with the daughters of men; he testified against them all.' And it was to protect him from the revenge of the sinning angels of the Lord, that 'he was taken from amongst the children of men, and was conducted into the Garden of Eden.'

- 1 Enoch 10:3-8

'And I Enoch was blessing the Lord of majesty and the King of the ages, and lo! the Watchers called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselves wives: 'Ye have wrought great destruction on the earth: And ye shall have no peace nor forgiveness of sin: and inasmuch as they delight themselves in their children, The murder of their beloved ones shall they see, and over the destruction of their children shall they lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain'.''

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As recounted in the Dead Sea Scrolls:

- Andrew Collins, From the Ashes of Angels - The Forbidden Legacy of a Fallen Race (1996) pp. 23-24

'...'In the days of Jared', two hundred Watchers 'descended' on 'Ardis', the summit of Mount Hermon - a mythical location equated with the triple peak of Jebel esh Sheikh (9,200 feet), placed in the most northerly region of ancient Palestine. In Old Testament times its snowy heights had been revered as sacred by various peoples who inhabited the Holy Land; it was also the probable site of the Transfiguration of Christ when the disciples witnessed their Lord 'transfigured before them'.

'On this mountain the Watchers swear an oath and bind themselves by 'mutual imprecations', apparently knowing full well the consequences their actions will have both for themselves and for humanity as a whole. It is a pact commemorated in the name given to the place of their 'fall', for in Hebrew the word Hermon, or harem, translates as 'curse'.'

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- Cosmic Duality

'In time, each of the 200 took an earthly spouse. These unions produced children of extraordinary size, who quickly devoured the world's food. To satisfy their enormous appetites, the angel-children roamed the earth, slaughtering every species of bird, beast, reptile and fish. Finally, the ravenous creatures turned on one another, stripping flesh from the bones of their fellows and slaking their thirst in rivers of blood. As this wave of destruction washed over the earth, the anguished cries of humankind reached four powerful archangels - Uriel, Raphael, Gabriel, and Michael - who upon orders from God enacted a swift retribution.

First Uriel descended to earth to warn Noah of a coming deluge, advising him to prepare an ark to carry his family and a menagerie of creatures to safety. Raphael then fell upon the leader of the Watchers, bound him hand and foot, and thrust him into eternal darkness. Next, Gabriel charged with slaying the dissenters' offspring, encouraged the monstrous angel-children to fight one another. Finally, Michael trussed up the remaining Watchers, forced them to witness the deaths of their progeny, and condemned them to eternal torment. Only then did the heavens open up and wash away the last traces of the destruction that the fallen angels had wrought.'

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- Andrew Collins, From the Ashes of Angels - The Forbidden Legacy of a Fallen Race (1996) p. 26

'Other Watchers stand accused of revealing to mortal kind the knowledge of more scientific arts, such as the knowledge of the clouds, or meteorology; the 'signs of the earth', presumably geodesy and geography; as well as astronomy and the 'signs', or passage, of the celestial bodies, such as the sun and moon. Shemyaza [the leader of the Watchers] is accredited with having taught men 'enchantments, and root-cuttings', a reference to the magical arts...One of their number, Penemue, taught 'the bitter and the sweet', surely a reference to the use of herbs and spices in foods, while instructing men on the use of 'ink and paper', implying that the Watchers introduced the earliest forms of writing. Far more disturbing is Kisdeja, who is said to have shown 'the children of men all the wicked smitings of spirits and demons, and the smitings of the embryo in the womb, that it may pass away'. In other words, he taught women how to abort their babies.'

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- 'Testament of Amram' (4Q535, Manuscript B)

'I saw Watchers in my vision, the dream-vision. Two (men) were fighting over me, saying...and holding a great contest over me. I asked them, 'Who are you, that you are thus empo[wered over me?' They answered me, 'We] [have been em]powered and rule over all mankind'. They said to me, 'Which of us do yo[u choose to rule (you)?' I raised my eyes and looked.] [One] of them was terri]fying in his appearance, [like a s]erpent, [his] cl[oa]k many-colored yet very dark...[And I looked again], and...in his appearance, his visage like a viper, and [wearing...] [exceedingly, and all his eyes...]'

'[I replied to him,] 'This [Watcher,] so is he?' He answered me, 'This Wa[tcher...] [and his three names are Belial and Prince of Darkness] and King of Evil.''

- Andrew Collins, From the Ashes of Angels - The Forbidden Legacy of a Fallen Race (1996) p. 26

One by one the angels of heaven are appointed by God to proceed against the Watchers and their offspring the Nephilim, described as 'the bastards and the reprobates, and the children of fornication'. Azazel is bound hand and foot, and cast for eternity into the darkness of a desert referred to as Dudael. Upon him are placed 'rough and jagged rocks' and here he shall forever remain until the Day of judgment, when he will be 'cast into the fire' for his sins. For their part in the corruption of mankind, the Watchers are forced to witness the slaughter of their own children before being cast into some kind of heavenly prison, an 'abyss of fire'. Although the Watchers' leader, Shemyaza, is cast into this abyss alongside his brothers, in other versions of the story he undergoes a more dramatic punishment. Since he was tempted by a beautiful mortal maiden named Ishtahar to reveal the Explicit Name of God in exchange for the offer of carnal pleasure, he is to be tied and bound before being made to hang for all eternity between heaven and earth, head down, in the constellation of Orion.'

'These spirits were locked away in the earth, but Mastema persuaded God to keep out one in ten to tempt humanity until the judgement and to commit all forms of transgression.

'In the Day of Judgement all such spirits will be consigned to eternal torment and humanity renewed in spirit back to the generations of Adam:

' And the days will begin to grow many and increase amongst the children of men till their days draw night to a thousand years ... And there will be no old man ...For all will be as children and youths.'

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- Chris King, 'The Apocalyptic Tradition'

'The Tree of Life, fragrant and wonderful to behold will be returned to the centre ground, and the New Jerusalem will be built by God - just as later described in Revelation.'

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- Andrew Collins, From the Ashes of Angels - The Forbidden Legacy of a Fallen Race (1996) p. 28

'The corruption still left in the world after the imprisonment of the Watchers, and the death of their Nephilim offspring, is to be swept away by a series of global catastrophes, ending in the Great Flood so familiar within biblical traditions. In a separate account of the plight of the Nephilim, this mass-destruction is seen in terms of an all-encompassing conflagration sent by the angels of heaven in the form of 'fire, naphtha and brimstone'. No one will survive these cataclysms of fire and water save for the 'seed' of Noah, from whose line will come the future human race.'

- 1 Enoch 8-12

'And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin; they shall be evil spirits on earth, and evil spirits shall they be called. [As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling.] And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them.'

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- Robert Graves and Raphael Patai, Hebrew Myths: The Book of Genesis

'The explanation of this myth, which has been a stumbling block to theologians, may be the arrival in Palestine of tall, barbarous Hebrew herdsmen early in the second millennium B.C., and their exposure, by marriage, to Asiatic civilization. 'Sons of El' in this sense would mean the 'cattle-owning worshipper of the Semite Bull-god El'; 'Daughters of Adam' would mean 'women of the soil' (adama), namely, the Goddess- worshipping Canaanite agriculturists, notorious for their orgies and premarital prostitution. If so, this historical event has been tangled with the Ugaritic myth how El seduced two mortal women and fathered divine sons on them, namely Shahar ('Dawn') and Shalem ('Perfect'). Shahar appears as a winged deity in Psalm CXXXIX:9, and his son, according to Isaiah XIV:12, was the fallen angel Helel. Unions between gods and mortals, that is to say between kings or queens and commoners, occur frequently in Mediterranean and Middle Eastern myth.

Since later Judaism rejected all deities but its own transcendental God, and since He never married or consorted with any female whatsoever, Rabbi Shimon ben Yohai in Genesis Rabba felt obliged to curse all who read 'Sons of God' in the Ugartic sense. Clearly, such an interpretation was still current in the second century A.D., and lapsed only when Bene Elohim meant 'God' and Judge,' the theory being that when a duly appointed magistrate tried a case, the Spirit of El possessed him: 'I have said, ye are gods.' (Psalm LXXXII:6)'

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Jewish religious authorities, concerned that the growing worship of angels would be a threat to the belief in one God, excised works like those of the Books of Enoch and the Book of Jubilees from canonical literature. These books are now part of what is known as the Apocrypha and Pseudepigrapha.

The mysterious 'egregors' of later magical tradition are linguistically derived from the Watchers and indicate the continuation of an underground stream of knowledge.