by Bill Hier
Count The Cost (Are you Christ’s?)
Luke 14:26-27: “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Whoever does not bear his own cross and come after me cannot be my disciple.”
How often have we been directed to this Scripture and those which are in concord with it, yet have not actually given thought to what our Lord Jesus meant by these words? How many messages have been preached, and how many lessons have been taught, trying to explain away the plain sense of these words of our Lord?
Our dearly departed to glory brother, J.C. Ryle, gives the immediate sense of these words:
This expression must doubtless be interpreted with some qualification. We must never explain any text of Scripture in such a manner as to make it contradict another. Our Lord did not mean us to understand that it is the duty of Christians to hate their relatives. This would have been to contradict the fifth commandment. He only meant that those who follow Him must love Him with a deeper love even than their nearest and dearest connections, or their own lives.—He did not mean that it is an essential part of Christianity to quarrel with our relatives and friends. But He did mean that if the claims of our relatives and the claims of Christ come into collision, the claims of relatives must give way. We must choose rather to displease those we love most upon earth, than to displease Him who died for us on the cross. (J.C. Ryle, Expository Thoughts on the Gospel, Gospel of Luke, eSword edition).
This is NOT a call to hate our relatives…..
Read the entire article here.
Here’s an important thing to learn! Not everything we attempt to do for Jesus is going to please everyone. People may not rally to us! But this is the price of the call! As followers of Jesus, we will attempt the things others refuse to do. David was like that. He stood against Goliath while the rest of Israel cowered and cowed down in troubled fear. Yet his elder brother, Eliab, was furious and rebuked him when it became apparent he would undertake the fight. David wanted to bring glory to God, but it brought him harsh criticism and attacks from those who should have known better.
When the great missionary Patton was preparing to bring the Gospel to the savages of the New Hebrides an old gentleman in his church took him aside to warn him he was on a fool’s errand. “The cannibals, the cannibals,” cautioned the older man, “they will surely eat you.” Patton replied, “Mr. Dickson, with respect, you are advanced in years, and your own prospect is soon to be laid in the grave, there to be eaten by worms; I confess to you, that if I can but live and die serving and honoring the Lord Jesus, it will make no difference to me whether I am eaten by Cannibals or by worms; and in the Great Day my resurrection body will arise as fair as yours in the likeness of our risen Redeemer.”
For Patton, Jesus was enough! With Jesus, he was more than able to endure the discouragements thrown into his life. His ministry in the New Hebrides would last for over forty-three years. Did cannibals eat him? No, but some of his fellow workers perished that way! However, serving Jesus brought him a far from trouble-free life. He endured multiple disappointments. His first wife and child died—–he dug their graves with his own hands. He withstood affliction, shipwrecks and illness. But perhaps the biggest disappointments of all were the indifference of the Christians back home and the betrayal of friends and converts on the field. His life was filled with major disappointments. But for John G Patton, Jesus was enough! And what of his work? He lived to see the entire culture of the New Hebrides transformed by Christ. Men who once had hated and eaten one another would come to sit down together and worship the Lamb who was slain.
Maybe the Lord is calling you to feed orphans and widows in India; maybe your call is to partner financially with those who are spreading the gospel throughout the world. Maybe it is to go feed the poor and homeless in your hometown. You have only one life, make it count for Jesus. But be warned, not everyone will love you for taking the Word of God seriously. Members of your own family may think you’ve gone mad (Mark 3:21).
Let’s face it then, it is nothing for us to serve the Lord when everything is easy, when there is no opposition; when there are no roadblocks. However, what will happen when we encounter disappointments? Will we give up or be faithful in the midst of discouragement? The more we learn that Jesus is enough, the more we will be equipped to withstand the storms which come against you.
Look at Jesus, He didn’t abandon His mission when He encountered opposition and discouragements. Just think, what if He had given up! What if, when He was hanging on the cross being insulted and mocked by the passersby He had said, “that’s it, I quit!” I believe the universe would have collapsed like a deck of cards. But, Jesus was no quitter, and we have His Spirit so let us find our very life in Him. He is enough.
And that’s the Gospel Truth!
EXISTENCE OF GOD.
THERE IS A GOD.
The doctrine that God exists, is not now to be demonstrated as a new truth. It has been supposed in all the preceding pages; and the proofs of it have been brought to view, in various ways. But, for the sake of systematic arrangement, it will be proper to collect these proofs under one head; and a clearer statement of them will tend to the confirmation of our faith.
1. Our moral nature demonstrates the existence of God.
Our moral nature is adapted to moral government. We find this government within us administered by conscience, and it meets us from without in the influence which we experience from the moral judgments and feelings of others. It restrains our appetites and passions; and, however unwelcome this restraint may be to our vicious propensities, every one knows that it is conducive to his well-being.
We are social as well as moral beings. The circumstances in which we enter the world, and the propensities which we bring with us, unite to render the establishment of society necessary. The birds congregate in flocks, and the bees in swarms, and their instincts are adapted to the social relations which they form. To man in society, moral principles are indispensable. Banish from every member of human society the restraints which his conscience and the moral sense of the community impose on him, and you will desolate the earth or convert it into a hell. Brute-force and diabolical cunning, under the dominion of lawless passions, will take the mastery of the world, and fill it with wretchedness.
From the combined influence of our moral and social principles, civil governments have originated, and their existence has been found by experience indispensable to the well-being of society. These governments have differed very widely in their degrees of excellence; and some of them have been most unrighteously and cruelly administered; yet the very worst of them has been considered preferable to wild anarchy.
The notion of moral government, and the feeling of its necessity, spring up naturally in the human mind; but no earthly form of it satisfies our desires, or meets our necessities. Conscience restrains us; and, when we have disregarded its monitions, stings us with remorse; but men are still wicked. Public sentiment stamps vice with infamy; but, in spite of public sentiment, men are vicious. Civil government holds out its penalties, and the ruler brandishes his sword; but men persevere in wickedness, and often with impunity. The voice of nature within us calls for a government free from these imperfections. If, from the idea of a petty ruler over a single tribe or nation, we ascend to that of a moral governor over all intelligent creatures; if instead of the imperfect moral judgments and feelings which we find in men, we attribute to this universal ruler, all possible moral perfections, if we invest him with knowledge sufficient to detect every crime, and power sufficient to manifest his disapprobation of it in the most suitable and effectual way; and if this exalted sovereign, instead of being far from us, is brought into such a relation to us, that in him we live, move, and have our being; we shall have the most sublime conception of moral government, of which our minds are capable. This conception is presented in the proposition, THERE IS A GOD. The idea of God’s existence, as the moral ruler of the universe, accords precisely with the tendencies and demands of our moral nature; and, without admitting it, our moral faculties and the phenomena which they exhibit, are totally inexplicable.
The moral principles of our nature find occasion for development and exercise, in the relations which we sustain to our fellow-creatures. But, for their full development and exercise nothing furnishes opportunity, but the relation which we bear to God, and his universal dominion. This exercise of them constitutes religion. Religion is, therefore, the perfection of morality; and the fundamental doctrine of religion is the existence of God.
2. The existence of the world and the contrivances which it contains, demonstrates the existence of God.
While our moral nature leads us to the conception of God, as the moral governor of the universe, and to the belief of his existence, our intellectual nature approaches him, as the Great First Cause. Reason traces the chain of cause and effect throughout its links. It finds every link dependent on that which precedes it; and it asks on what does the entire chain depend? It obtains no satisfactory answer to this question, until it has admitted the existence of an eternal, self-existent, and independent being, as the first cause of all things. Here, and here only, the mind finds repose.
The argument which has been most relied on in natural religion, to prove the existence of God, is derived from the indications of contrivance, with which Nature abounds. The adaptation of means to ends, and the accomplishment of purposes by contrivances of consummate skill, are everywhere visible. Contrivance implies a contriver. The intelligence displayed is often found in creatures that have no intelligence; and in other cases, when found in intelligent creatures, it is manifestly not from themselves; because it exists without their knowledge, and operates without their control. The contrivance must be referred to an intelligent First Cause. This argument for the existence of God, is of great practical value, because it is presented to our minds daily, and hourly, in all the works of Nature. We meet it in the sun-beams, which impart to plants and animals, the warmth necessary to life; and to every eye, the light without which eyes would be useless. It presents itself in the eyes of every man, beast, bird, fish, insect, and reptile, and is most convincingly exhibited in the arrangements for receiving and refracting the light, and employing it for the purposes of vision; a contrivance as truly mechanical, and conformed to the laws of optics, as that which is seen in the structure of the telescope. We behold it in the descending shower which fertilizes the earth, and causes the grass to grow; and in the bursting germ, the spreading blade, the rising stalk, and the ripening grain, in all which a skilful contrivance is displayed, that infinitely transcends all human art. We discover it in the instincts by which the parent hen hatches her eggs, and takes care of her young; and in the adaptation of every species of animals on land, in air, or in water, to their mode and condition of life. It is seen in the return of day and night, the revolution of the seasons, the wind that sweeps the sky, and the vapor that rises from the ocean, and floats through the atmosphere. We find it in the bones of the body, fitted for their respective motions, and in the muscles which move them; in the throbbing heart, the circulating blood, the digesting stomach, and the heaving lungs. In every thing which the eye beholds, or the mind contemplates, we discover the manifestations of the Creator’s wisdom and power. The devotional heart is struck with the evidence of God’s existence, so abundantly displayed in all his handiworks, and is incited to admire and adore. The whole universe becomes a grand temple, pervaded with the presence and glory of the deity; and every place becomes an altar, on which may be offered to him the sacrifice of praise and thanksgiving.
3. The doctrine that there is a God, is confirmed by the common consent of mankind.
There have been tribes of men without literature, and, to a great extent, without science and arts; but the notion of an invisible, overruling power, with some form of religious worship, has been nearly, or quite universal. In this particular, man is distinguished from all other animals that inhabit the globe; and if there has been any portion of our race in whom no idea of God and religion has appeared, it may be said of them, that they have so far brutalized themselves, as to hide from view the characteristic distinction of human nature. Now, however it may be accounted for, that a belief in the existence of God has prevailed so generally among mankind; the fact of its prevalence is an argument for the truth of the opinion. If it is an ancient revelation handed down by tradition, that revelation proceeded from God, and therefore proves his existence; and if it springs up naturally in the human mind, in the circumstances in which we are placed, what Nature universally teaches, may be received as true.
4. Divine revelation dispels all doubt as to the existence of God.
In the Bible, the existence of God is from the very first assumed. “In the beginning, God created the heavens and the earth.” The doctrine, though formally declared in scarcely a single passage, is represented as fundamental in religion. “He that cometh to God, must believe that he is;” and the denial of it is attributed to folly; “the fool hath said in his heart, there is no God.” The volume of revelation is a light emanating from the Father of lights, and is, of itself, an independent proof of his existence. As we study its pages, in his light we shall see light; and a more realizing and abiding conviction that he, the great Source of light, exists, will occupy our minds.
The perfect harmony between natural and revealed religion, with respect to this doctrine, confirms the teaching of both. “The heavens declare the glory of God, and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth knowledge.” While heaven and earth, day and night, speak for God, he speaks for himself in his inspired word, confirming the testimony which they give, and completing the instruction which they convey. Revelation never contradicts or sets aside the teachings of natural religion. God affirms, that “the invisible things of him are from the creation of the world clearly seen, being understood by the things that are made; even his eternal power and Godhead” It is no derogation from the authority or perfection of the Scriptures, that we study natural religion. The Scriptures themselves direct us to this study. “Ask the beasts, and they shall teach thee, and the fowls of the air, and they shall tell thee.” The same God who speaks to us in his word, speaks to us also in this works; and in whatever manner he speaks, we should hear, and receive instruction.
It is a lamentable proof of human depravity, that men should deny or disregard the existence of God. We read of the fool who says in his heart, there is no God; of nations that forget God; and of individuals who have not God in all their thoughts. Such persons do not delight in God; and therefore they say, “Depart from us; we desire not the knowledge of thy ways.” Of such atheism, the only effectual cure is a new heart. For the occasional suggestion of atheistic doubts, with which a pious man may be harassed, the remedy is, a diligent study of God’s word and works, a careful marking of his hand in Providence, and a prayerful and confiding acknowledgment of him in all our ways. If we habitually walk with God, we shall not doubt his existence.
The invisibility of God is one of the obstacles to the exercise of lively faith in his existence. It may assist in removing this obstacle, to reflect that the human mind is also invisible; and yet we never doubt that it exists. We hear the words, and see the actions of a fellow-man, and these indicate to us the character and state of his mind, so as to excite in us admiration or contempt, love or hatred. If, while we listen to his words, and observe his actions, we clearly perceive the intelligence from which these words and actions proceed, why can we not, with equal clearness, perceive the intelligence from which the movements of nature proceed? If we can know, admire, and love, an unseen human mind, it is equally possible to know, admire, and love an unseen God.
 Gen. i. 1; Ps. xiv. 1; Mark xii. 32; 1 Cor. viii 6; Heb. iii. 4.
 Gen. i. 1.
 Heb. xi. 6.
 Ps. xiv. 1.
 Ps. xix. 1, 2.
 Rom. i. 20.
 Job xii. 7.
John L. Dagg- Manual of Theology
By Tom Chantry
Todd Pruitt has responded to my post on the MOS blog, and I appreciate the serious engagement. I am somewhat frustrated to be asked questions on a blog that does not accept comments, but I fully understand. Comment threads breed problems, and I have turned them off on some of my own posts. Consequently I’ll put my answer here.
Pruitt spends most of his post arguing that Baptist life is far too complicated to describe easily in an informal conversation such as an MOS podcast. By “Reformed Baptist” they meant Calvinistic Baptists of various stripes. I am certain this was an unintentional error, but it was an error nonetheless. Using “Reformed Baptist” to refer to all Calvinistic Baptists is like using “asparagus” when what you intended to say was “vegetable.”
I know I’ve written about this before, but perhaps someone is actually reading this time, so I’ll go over it again. In the early 1960s, there were various Baptists with somewhat Calvinistic approaches to soteriology…..
Read the entire article here.
The Doctrinal Assumptions and Technical Terms of 2LCF 22.7
Copyright © 2016 Richard C. Barcellos. All rights reserved.
The Second London Confession of Faith 22.7 reads:
As it is the law of nature, that in general a proportion of time, by God’s appointment, be set apart for the worship of God, so by his Word, in a positive-moral, and perpetual commandment, binding all men, in all ages, he hath particularly appointed one day in seven for a sabbath to be kept holy unto him, which from the beginning of the world to the resurrection of Christ was the last day of the week, and from the resurrection of Christ was changed into the first day of the week, which is called the Lord’s day: and is to be continued to the end of the world as the Christian Sabbath, the observation of the last day of the week being abolished. ( Exodus 20:8; 1 Corinthians 16:1, 2; Acts 20:7; Revelation 1:10 )
Entering chapter 22 of the Confession, we do not start over theologically. This chapter, as with others, assumes or utilizes many assertions made prior to it and cannot be understood properly without identifying and understanding those assumptions or assertions and the terms associated with them. Terms and phrases are used which embody concepts already utilized in the Confession. As will be noted, it assumes chapter 19, “Of the Law of God” and chapter 4, “Of Creation” especially. This ties the theology of the Christian Sabbath in the Confession to the law of God and creation. The Christian Sabbath is part and parcel with the system of doctrine contained in the Confession. To understand the confessional formulation properly at this point, we must understand….
Read the entire article here.
By Tom Nettles
I think there has been a misunderstanding. Trevin Wax is concerned that I am writing off my non-Calvinist brethren as “on the same plane of theological degeneracy as man-centered liberals.” He then compares that to the non-Calvinist argument that all Calvinists have the seeds of hyper-Calvinism ready to blossom in their breast. Both types of argumentation are then chastised. Wax gives advice that we recognize how good for each other we actually are. Perhaps in another post, in a different context, I would argue exactly what he presents me as arguing here – that Arminianism and other types of non-Calvinism do harbor a philosophical stance that more easily invites a humanistic/naturalistic approach to religious studies, biblical studies, and doctrinal development.
That was not this post, however. His concerns about any purpose to “chase out brothers and sisters who are not of the same theological persuasion,” I would suppose, are more aimed at the non-Calvinist than the Calvinist. They certainly have more experience at that in the Southern Baptist context than do the Calvinists and exercised that option, in my opinion, in confessionally sound ways during the decades of the Conservative Resurgence. Even now, unless we want another situation of sign but don’t believe culture on our hands, by-laws at Southern Baptist institutions require certain confessional commitments; to ignore these would be a failure of stewardship before God and Southern Baptists. J. P. Boyce’s discussion of the three-fold level of confessional knowledge and responsibility that he proposed in his Three Changes in Theological Institutions has genuine relevance on this issue.
Read the entire article here.
In Hebrews 8:13, is found another and yet much simpler example of reasoning upon Scripture. “In that He saith, A new covenant, He hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.” The apostle’s design in this epistle was to exhibit the immeasurable superiority of Christianity over Judaism, and exhort Hebrew believers to cleave steadfastly unto Christ, the true light and substance, and not to return to the shadows and symbols of a system which had then served its purpose. Among other reasons, he had appealed to the promise of a “new covenant” made by Jehovah in Jeremiah 31:31-34. This he had cited in Hebrews 8:8-12, and then he drew a logical inference from the word “new”—God’s calling this better economy a new one clearly implied that the previous one had become obsolete: just as the Psalmist (Psalm 102:25, 26), when affirming that the present earth and heavens would perish, added as proof that they should “wax old like a garment.” Thus the declaration made in Hebrews 8:13, is (by way of logical deduction) adduced as a proof of the proposition stated in 8:7, “For if that first covenant had been faultless, then should no place have been sought for the second.”
Arthur W. Pink-Interpretation of the Scriptures