4. To this fault they add a second, viz., that when they do think of God it is against their will; never approaching him without being dragged into his presence, and when there, instead of the voluntary fear flowing from reverence of the divine majesty, feeling only that forced and servile fear which divine judgment extorts judgment which, from the impossibility of escape, they are compelled to dread, but which, while they dread, they at the same time also hate. To impiety, and to it alone, the saying of Statius properly applies: “Fear first brought gods into the world,” (Theb. lib. i.) Those whose inclinations are at variance with the justice of God, knowing that his tribunal has been erected for the punishment of transgression, earnestly wish that that tribunal were overthrown. Under the influence of this feeling they are actually warring against God, justice being one of his essential attributes. Perceiving that they are always within reach of his power, that resistance and evasion are alike impossible, they fear and tremble. Accordingly, to avoid the appearance of condemning a majesty by which all are overawed, they have recourse to some species of religious observance, never ceasing meanwhile to defile themselves with every kind of vice, and add crime to crime, until they have broken the holy law of the Lord in every one of its requirements, and set his whole righteousness at nought; at all events, they are not so restrained by their semblance of fear as not to luxuriate and take pleasure in iniquity, choosing rather to indulge their carnal propensities than to curb them with the bridle of the Holy Spirit. But since this shadow of religion (it scarcely even deserves to be called a shadow) is false and vain, it is easy to infer how much this confused knowledge of God differs from that piety which is instilled into the breasts of believers, and from which alone true religion springs. And yet hypocrites would fain, by means of tortuous windings, make a show of being near to God at the very time they are fleeing from him. For while the whole life ought to be one perpetual course of obedience, they rebel without fear in almost all their actions, and seek to appease him with a few paltry sacrifices; while they ought to serve him with integrity of heart and holiness of life, they endeavor to procure his favor by means of frivolous devices and punctilios of no value. Nay, they take greater license in their groveling indulgences, because they imagine that they can fulfill their duty to him by preposterous expiations; in short, while their confidence ought to have been fixed upon him, they put him aside, and rest in themselves or the creatures. At length they bewilder themselves in such a maze of error, that the darkness of ignorance obscures, and ultimately extinguishes, those sparks which were designed to show them the glory of God. Still, however, the conviction that there is some Deity continues to exist, like a plant which can never be completely eradicated, though so corrupt, that it is only capable of producing the worst of fruit. Nay, we have still stronger evidence of the proposition for which I now contend, viz., that a sense of Deity is naturally engraven on the human heart, in the fact, that the very reprobate are forced to acknowledge it. When at their ease, they can jest about God, and talk pertly and loquaciously in disparagement of his power; but should despair, from any cause, overtake them, it will stimulate them to seek him, and dictate ejaculatory prayers, proving that they were not entirely ignorant of God, but had perversely suppressed feelings which ought to have been earlier manifested.
John Calvin-Institutes of the Christian Religion-Book I-Chapter 4-Henry Beveridge Translation
In all of God’s works and ways we may discern a meeting together of seemingly conflicting elements—the centrifugal and the centripetal forces which are ever at work in the material realm illustrate this principle. So it is in connection with the operations of Divine providence: there is a constant interpenetrating of the natural and supernatural. So too in the giving of the sacred Scriptures: they are the product both of God’s and man’s agency: they are a Divine revelation, yet couched in human language, and communicated through human media; they are inerrantly true, yet written by fallible men. They are Divinely inspired in every jot and tittle, yet the superintending control of the Spirit over the penmen did not exclude nor interfere with the natural exercise of their faculties. Thus it is also in all of God’s dealings with mankind: though He exercises His high sovereignty, yet He treats with them as responsible creatures, putting forth His invincible power upon and within them, but in no wise destroying their moral agency. These may present deep and insoluble mysteries to the finite mind, nevertheless they are actual facts.
Arthur W. Pink The Application of Scriptures-A Study of Dispensationalism
A. Christ, the son of God, became man by taking to himself a true body, (Hebrews 2:14) and a reasonable soul, (Matthew 26:38; Hebrews 4:15) being conceived by the power of the Holy Spirit in the Virgin Mary, and born of her, (Luke 1:31,35) yet without sin. (Hebrews 7:26)
Charles Haddon Spurgeon-A Puritan Catechism
2. The expression of David, (Psalm 14:1, 53:1,) “The fool has said in his heart, There is no God,” is primarily applied to those who, as will shortly farther appear, stifle the light of nature, and intentionally stupefy themselves. We see many, after they have become hardened in a daring course of sin, madly banishing all remembrance of God, though spontaneously suggested to them from within, by natural sense. To show how detestable this madness is, the Psalmist introduces them as distinctly denying that there is a God, because although they do not disown his essence, they rob him of his justice and providence, and represent him as sitting idly in heaven. Nothing being less accordant with the nature of God than to cast off the government of the world, leaving it to chance, and so to wink at the crimes of men that they may wanton with impunity in evil courses; it follows, that every man who indulges in security, after extinguishing all fear of divine judgment, virtually denies that there is a God. As a just punishment of the wicked, after they have closed their own eyes, God makes their hearts dull and heavy, and hence, seeing, they see not. David, indeed, is the best interpreter of his own meaning, when he says elsewhere, the wicked has “no fear of God before his eyes,” (Psalm 36:1;) and, again, “He has said in his heart, God has forgotten; he hideth his face; he will never see it.” Thus although they are forced to acknowledge that there is some God, they, however, rob him of his glory by denying his power. For, as Paul declares, “If we believe not, he abideth faithful, he cannot deny himself,” (2 Timothy 2:13; so those who feign to themselves a dead and dumb idol, are truly said to deny God. It is, moreover, to be observed, that though they struggle with their own convictions, and would fain not only banish God from their minds, but from heaven also, their stupefaction is never so complete as to secure them from being occasionally dragged before the divine tribunal. Still, as no fear restrains them from rushing violently in the face of God, so long as they are hurried on by that blind impulse, it cannot be denied that their prevailing state of mind in regard to him is brutish oblivion.
John Calvin-Institutes of the Christian Religion-Book I-Chapter 4-Henry Beveridge Translation
1. But though experience testifies that a seed of religion is divinely sown in all, scarcely one in a hundred is found who cherishes it in his heart, and not one in whom it grows to maturity so far is it from yielding fruit in its season. Moreover, while some lose themselves in superstitious observances, and others, of set purpose, wickedly revolt from God, the result is, that, in reward to the true knowledge of him, all are so degenerate, that in no part of the world can genuine godliness be found. In saying that some fall away into superstition, I mean not to insinuate that their excessive absurdity frees them from guilt; for the blindness under which they labor is almost invariably accompanied with vain pride and stubbornness. Mingled vanity and pride appear in this, that when miserable men do seek after God, instead of ascending higher than themselves as they ought to do, they measure him by their own carnal stupidity, and neglecting solid inquiry, fly off to indulge their curiosity in vain speculation. Hence, they do not conceive of him in the character in which he is manifested, but imagine him to be whatever their own rashness has devised. This abyss standing open, they cannot move one footstep without rushing headlong to destruction. With such an idea of God, nothing which they may attempt to offer in the way of worship or obedience can have any value in his sight, because it is not him they worship, but, instead of him, the dream and figment of their own heart. This corrupt procedure is admirably described by Paul, when he says, that “thinking to be wise, they became fools” (Romans 1:22.) He had previously said that “they became vain in their imaginations,” but lest any should suppose them blameless, he afterwards adds that they were deservedly blinded, because, not contented with sober inquiry, because, arrogating to themselves more than they have any title to do, they of their own accord court darkness, nay, bewitch themselves with perverse, empty show. Hence it is that their folly, the result not only of vain curiosity, but of licentious desire and overweening confidence in the pursuit of forbidden knowledge, cannot be excused.
John Calvin-Institutes of the Christian Religion-Henry Beveridge Translation
Finally: Beware of taking comfort from any impulse, or unfounded persuasion that your sins are forgiven, and that you are a favorite of God. Many are deceived this way, and mistake such a persuasion for faith itself. When a sinner is driven, from all his former holds, it is not unusual for him, instead of falling at the feet of Christ as utterly lost, to catch at an new conceit, however unscriptural and absurb, if it will but afford him relief. If, in such a state of mind, he receives an impression, perhaps in the words of scripture, that God has forgiven and accepted him, or dreams that he is in heaven, or reads a book, or hears a sermon favorable to such a method of obtaining relief, he eagerly imbibes it, and becomes intoxicated with the delicious draught. The joy of hope being so new and unexpected a thing, and succeeding to great darkness and distress, produces wonderful change in his mind. Now he thinks he has discovered the light of life, and feels as one that has lost his burden. Now he has found out the true religion; and all that he read or heard before, not affording him relief, is false doctrine, or legal preaching. Being treated also as one of the dear children of God by others of the same description, he is attached to his flatterers and despised those as graceless who would rob him of his comforts, by warning him against ” the lie which is in his right hand.”
Rev. Andrew Fuller–The Great Question Answered
It seems that intolerance has become a normal response from the homosexual and or atheist community concerning the freedom of speech exercised by Christians in calling sin, sin. When a Christian, no matter what field of work they are in, state that certain things are sinful, then those who claim that Christians are intolerant bigots, actually show their true colors.
Atheists and homosexuals do not want the same rights as Christians or married couples, but instead would rather have special rights. They want to be able to silence everyone who disagrees with them, while at the same time speaking whatsoever they desire. In this they show that they are the true intolerant, bigots.
Chris Broussard, an employee of ESPN, can’t come out and freely state what he believes about homosexuality, but an athlete, movie star, musician, etc…. can freely state that they are homosexual without anyone making a big fuss about it, including those within the Christian community. In other words, Christians are not the ones who try to silence and violate the free speech of atheists or homosexuals, but instead the shoe is on the other foot.
Before I introduce this article from CP Entertainment, I want to plainly declare that an atheist is a fool for denying that God exist, even to the extent that he claims to be rational, while not using reason Psalms 53:1. On the other side we have homosexuals claiming to be born with desires for members of the same sex, but Leviticus 18:22 is plain that this type relationship is an abomination before God. So both Atheists and Homosexuals are committing sin against their Creator.
Here is a portion of the article concerning Chris Broussard:
Chris Broussard should be suspended from ESPN, according to over 20,000 Americans who signed a petition helmed by a religious organization.
Broussard, the 44-year-old ESPN analyst, recently sparked a debate when he spoke out against the NBA’s first active player to admit that he was a homosexual, Jason Collins. While Collins, 34, spoke about being gay and Christian in Sports Illustrated magazine recently and in follow-up interviews, Broussard appeared on ESPN’s “Outside The Lines” to say the NBA player claiming to be Christian was glorifying a lifestyle that contradicted biblical teachings.
Faithful America, a online religious community that promotes left-wing agendas, does not agree with Broussard’s stance. The community is calling for ESPN to suspend Broussard and created a petition called “Tell ESPN: Don’t Use The Bible to Gay Bash Athletes” which over 22,000 people signed on faithfulamerica.org.
For the rest of the article click here.
Argument for the Silent: A Biblical Case against Abortion
by Robert M. Bowman, Jr
Nowhere in the Bible is abortion mentioned specifically. That silence may seem to leave room for Christians to hold different opinions as to the morality of abortion while remaining faithful to the teachings of Scripture. Yet within Christianity an interesting alignment has developed on this issue. Nearly all churches and groups that view the Bible as the unerring Word of God also view abortion in all or nearly all instances as immoral. By contrast, nearly all churches and groups that view the Bible as a fallible human witness to God view abortion as a matter of personal choice rather than of objective morality.1 It seems reasonable to conclude that biblical values (at least some of which are shared by some non-Christians) inform the position that abortion is immoral, while the opposing view is in some respects out of keeping with biblical ethics. This article supports this conclusion by setting forth a biblical case against abortion.2
First, a brief comment about terminology is in order. Those who say that abortion is immoral label their position pro-life, indicating that for them the issue is not women’s rights but the life of the unborn. Those who argue that abortion is not generally immoral label their view pro-choice, emphasizing their belief that the issue is the right of women to choose whether to continue their pregnancy or end it by abortion. These terms will be used, since they are the labels each side prefers to use for themselves.
Read the rest here.
Objection — that religion and the belief of a Deity are the inventions of crafty politicians. Refutation of the objection. This universal belief confirmed by the examples of wicked men and Atheists.
2. It is most absurd, therefore, to maintain, as some do, that religion was devised by the cunning and craft of a few individuals, as a means of keeping the body of the people in due subjection, while there was nothing which those very individuals, while teaching others to worship God, less believed than the existence of a God. I readily acknowledge, that designing men have introduced a vast number of fictions into religion, with the view of inspiring the populace with reverence or striking them with terror, and thereby rendering them more obsequious; but they never could have succeeded in this, had the minds of men not been previously imbued will that uniform belief in God, from which, as from its seed, the religious propensity springs. And it is altogether incredible that those who, in the matter of religion, cunningly imposed on their ruder neighbors, were altogether devoid of a knowledge of God. For though in old times there were some, and in the present day not a few are found, 55 who deny the being of a God, yet, whether they will or not, they occasionally feel the truth which they are desirous not to know. We do not read of any man who broke out into more unbridled and audacious contempt of the Deity than C. Caligula, 56 and yet none showed greater dread when any indication of divine wrath was manifested. Thus, however unwilling, he shook with terror before the God whom he professedly studied to condemn. You may every day see the same thing happening to his modern imitators. The most audacious despise of God is most easily disturbed, trembling at the sound of a falling leaf. How so, unless in vindication of the divine majesty, which smites their consciences the more strongly the more they endeavor to flee from it. They all, indeed, look out for hiding-places where they may conceal themselves from the presence of the Lord, and again efface it from their mind; but after all their efforts they remain caught within the net. Though the conviction may occasionally seem to vanish for a moment, it immediately returns, and rushes in with new impetuosity, so that any interval of relief from the gnawing of conscience is not unlike the slumber of the intoxicated or the insane, who have no quiet rest in sleep, but are continually haunted with dire horrific dreams. Even the wicked themselves, therefore, are an example of the fact that some idea of God always exists in every human mind.
John Calvin-Institutes of the Christian Religion-Henry Beveridge Translation