Mon, Jun 30th - 9:42AM

(κοινωνία=2841- 43) Koinonia: The Communication of Grace

Christianity is the living imputation and monergism (not a partnership with God, but the permanent indwelling power of the Holy Spirit given to regenerate men accomplishes God's work on earth). God's work is accomplished through and in Christ by His resurrection, not a synergism (partnership) and example of Christ in His redemptive death. His death was the past work of Christ, the foundation, not to be repeated, for the present work of the gospel of God's saving grace. The Greek "anothen," in John 3 means both born-again and from-above. This birth is from death to life.

The Apostle Paul was given this gospel of grace as the first of two revelations. The second being the mystery of the Body of Christ for the power of daily living in faith - after salvation and regeneration. Justification by faith is the core doctrine of the gospel of grace for salvation that brings one into the covenant of grace. Whereas, sanctification that leads to an end purpose of communion (koinonia = mutual giving and receiving; yet God the Father remains the giver of the divine gift of joy in communion) with God the Father, the Son and Holy Spirit is the core teaching of the covenant of grace. "The chief aim of man is to glorify God and to enjoy Him."

Many have taught and died sharing God's saving grace in the first revelation of the gospel - the Cross with Christ as the redeeming gift who revealed the Father's love. The second was not rediscovered by Luther. Calvin and the Puritans, who later followed him and ignited the 20 year English Civil War under Cromwell, were the standard bearers of the covenant of grace. The Spirit is executor of the grace that flows through Christ. The Apostle Paul termed both his "my gospel" of salvation and the gospel of the covenant of grace in the Body of Christ (the Church of regenerated believers) as "the gospel of God's saving grace."

The Cross and the Spirit. The world died, the raven left; but the dove returned to Noah with a living branch. New beginnings began on Resurrection Sunday. The covenant of grace has been in full effect since Pentecost.

In summary, the sovereignty of God in all things, combined with man's free choice in a saving belief that God's Promise is true - when recognized by God in a single moment - guarantees an assured salvation. And, from that moment forward, the power of the Spirit of Christ guarantees future transformation, good works, and the spiritual joy of communion (1 John 3:23). The Cross gives merit to the sinner through Christ in which the Spirit has righteous ground to transform the sinning believer into the image of the Son of God by the works of grace. This is the purpose of salvation by the graceful works of God.

And finally - keep forever in mind - salvation from the penalty of sin was accomplished first by Christ for "whomsoever" shall believe that He died for them. Secondly, salvation is accomplished from the power of sin by the willing saint's reliance on the power of the permanent indwelling of the Holy Spirit of God. And lastly, the saint's salvation from the possession of sin will be finally accomplished in his bodily death and the death of the old sin nature that comes with natural birth. Death to life everlasting and release from the power of the world organized by Satan, the flesh with its inborn sin nature, and the devil himself (John 16:7-11).

Why then would God's Truth in His grace not be one among many counterfeits? What is the distinguishing mark? A consensus of opinion? Scripture tells us no man needs another to teach him God's Truth. Without the inner witness of the Holy Spirit for confirmation Truth may not be discerned. For this reason, many unregenerate professing Christians are rationally convinced of a truth. A truth they do not personally possess. Read about the life and works of John Owen for a life that exemplified "he that is spiritual."

Below is a short biographical work on John Owen, whom Charles Spurgeon named the prince of divines, written by the well-known J. I. Packer. You can click on the top far-right button for a full screen window. The iPaper button at the top-left of the embedded screen allows you to select a view in the 'book mode.' Additionally, you can email-print-download by selecting the iPaper button. Note: I do not recommend casually 'surfing' the Scribd.com nor the Deviantart.com websites credited here in this article. They are "the world." Neither are a family-safe Christian site.

My regards in Christ Jesus,

gonzodave

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Carbon Neutral Digital Edition

She That Is Spiritual

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Credits:

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For further reading: He That Is Spiritual - A Classic Study of the Biblical Doctrine of Spirituality, by Lewis Sperry Chafer, D. D., LITT. D. Former President of Dallas Theological Seminary. Former Professor of Systematic Theology. Former Editor of Bibliotheca Sacra. Copyright 1918. Revised edition copyright 1967 by Zondervan. ISBN 0-310-22341-5
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Photo used in title image: Copyright 2007-2008~neonka
http://neonka.deviantart.com/art/eye-2-60420711
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Photo used to depict Cross and Spirit:
http://saviourmachine.deviantart.com/art/The-cross-of-Christ-85070495
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Photo used as accent in quotation block: angel 'la celeste by ~frame2fame on deviantART

http://tn3-2.deviantart.com/fs19/300W/i/2007/304/4/7/angel___la_celeste_by_frame2fame.jpg

Some rights reserved. This work is licensed under a  Creative Commons Attribution-No Derivative Works 3.0 License.

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"She That Is Spiritual" by David Coulon is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. Based on a work at www.koinoniaofgrace.com.

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Fri, Jun 20th - 12:48PM

William Wilberforce "A Practical View Of Prevailing Religious System of Professed Christians, in the higher and middle classes,

Below is a link that I have arranged for downloads (about 1MB in PDF) to:

"William Wilberforce's classic early 19th Century bestseller, now in the public domain (but hard to find), about living the authentic Christian Life as opposed to the sterile and hypocritical "Christianity" as practiced by many in his day, and in our own. Formal but lively, entertaining, and very practical prose from the great leader of the English anti-slavery movement." - (BrianMChampion @ scibd.com)

I have no warrant to relieve "short attention spans." I cannot stress how vital this understanding is for the Christian. Cultural Christianity is no Christianity at all. My work is permeated by this single-minded devotion in my printed missionary efforts. This work of antiquity, when properly framed, is as up-to-date as one could wish. The source remains one powerfully Spirit gifted Christian who expounds the ancient Truth of God's immeasurable gift to men - His Son and the manifold and multi-faceted works of His grace that flows from His gift. True Christianity takes your mind off yourself to focus and rest on Him.

Should anyone have a thought to share I would deeply appreciate an email or a comment. The next one that someone takes the time to post will be the second for this site. In my experience, encouragement from another Christian writer is the rare exception, not the rule. Then again, I do not champion a parroted Christianity. One must own every spiritual understanding they possess and know that it only comes through the will of Christ by the work of the Holy Spirit.

Thu, Jun 19th - 2:49PM

"Raging River Intellect: My Letter to God" by L Cruz III

Thu, Jun 19th - 2:27PM

Life in God's Grace

Wed, Jun 18th - 12:08PM

New Signature Video

Mon, Jun 16th - 4:21PM

Gonzo Grace

Gonzo Grace

by gonzodave

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"So, now, whenever anybody says to me, "Your view of the atonement, you know, is very old-fashioned, the doctrine of substitution is quite out of date;" I am not at all shaken in my belief.

The gentlemen of the modern-thought school, who have been to Germany for their theology, do not like that glorious doctrine of substitution. They think that the atonement is a something or other, that in some way or other, somehow or other, has something or other to do with the salvation of men; but I tell them that their cloudy gospel might have surrounded me till my hair grew grey, but I should never have been any the better for it. I should never have found peace with God, nor come to love the Lord at all, if it had not been that I distinctly saw that he, who knew no sin, was made sin for me, that I might be made the righteousness of God in him.

When I realized that, although I had gone astray from God, and broken his righteous law, he had laid on Christ my iniquity, and punished him in my stead, my soul found rest at once; and, to this day, it cannot rest under any other explanation of the atonement of Christ. So I bear my own personal witness, and many of you can heartily join with me in bearing similar testimony. You have been with Christ, so you can speak of the power of his substitutionary sacrifice as begetting peace in your soul."

Charles H. Spurgeon
1880

"Objective journalism is one of the main reasons American politics has been allowed to be so corrupt for so long. You can't be objective about Nixon."

Hunter S. Thompson

There is no OLD SCHOOL - there is only ONE SCHOOL - which teaches that only two kinds of Catholic, Methodist, Baptist, et. al. exist within any so-called denomination today. Those who trust completely in the substitutionary sacrifice of Christ for continued salvation and those who trust in themselves - just like the rest of the world (e.g., no palengenesis; no regeneration; no new birth from death to life).

It is impossible to be objective about one's own salvation. Objective Christianity is the reason for the latitude that allows for the corrupted message that proudly teaches a loss of salvation for those who are not "good enough" to be accepted by God. The objective is to defend and proclaim God's free grace secured in the blood of Christ Jesus for sinners.

gonzodave

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Dear Reader,

(Essay from an unpublished manuscript. About 2800 words)

THE HISTORICAL AND POLITICAL PREMISE OF AMERICAN CHRISTIANITY

What has been gained by the enthusiastic focus on the Christian family, concerning matters that are psychological, behavioral, and legal, when all the while, inside the church there is no difference in the rate of divorce and unwed or unwanted pregnancies? Divorce, pregnancy, and abortion may be said to be completely voluntary in more than 99 of 100 incidents. Also, there is an extreme overemphasis by many so-called Christian organizations against secular attacks upon Christianity. The presumption being that current legal activities to defend religious freedoms maintain the greater democratic freedoms that were founded by men who believed in Jesus Christ for salvation. Keeping in mind the just previous section of HISTORICAL AND CULTURAL FACTS, is this assertion accurate?

In 21st century American society it is rather difficult to distinguish Christianity from the historical beginnings of political thought that began in the post-Reformation and Protestant led English Civil War which continued in the humanism of the politics that were championed in the "Age of Reason/Enlightenment." Christianity has been joined to political thought and used by atheist and deist (e.g., Freemasonry 1) to extend their influence and control. The great contributors to American political thought, John Locke and Thomas Paine, were English Deists and certainly not Christians. John Hancock, for one, and others who signed the Declaration of Independence were Freemasons. Also, George Washington appears in a famous painting sporting full Freemason regalia and the famous Freemason "apron."

Beyond the era of the founding fathers, the Freemason William Taft, the US President between Teddy Roosevelt and Woodrow Wilson, was a professed Unitarian. Both recent Presidents named Bush are members of the freemasonry "Skull and Bones Club." Which is an ivy-league fraternity. "In God is our trust" is one line in the Star Spangled Banner. "In God We Trust" was not mandatory on all US currency until 1955. This motto was not originally a national movement. It first appeared on a few Union coins in 1864 - during the War Between the States.

Fierce individualism is a tenet of an unencumbered free economy conceived in the Enlightenment era and is not a NT Christian nor a OT Jewish ethic. Freedom and liberty from the power and penalties of sin contained in the gospel of saving grace does not translate into the "pursuit of happiness" coined by Jefferson (or "property" as originally penned by John Locke). If the OT Jews desired their non-voting theocracy under God so much, why were they constantly being defeated, enslaved, and dispersed as a result of their non-observance of the Sacred Scriptures?

All this is not to say that God and morality were not held in high regard in early colonial America. A little appreciated fact is that a much different "populist" Christianity existed in Colonial America than that which has dominated Protestantism since the 1850's. This dissimilarity is above and beyond any moral considerations. A sovereign grace Puritan of the 1700's is not the free will Arminian of 2008. The "New Light and Old Light" Christian of the "First Great Awakening" is not the Arminian Christian of the "Second Great Awakening." The distinction, once again, is not morality, or rules for living; rather, it is the doctrine of salvation (Soteriology). The vital foundation of the evangel of "good news." Which is "the gospel" message for the lost.

The core difference being what is believed about the value of the death of Christ for salvation. Did Christ pay the full price or not? This was the essential difference of "justification by faith" between Luther and the Roman Church in the Protestant Reformation. This difference continually returns and makes its home inside Christianity. Cults are not in view in this discussion. However, the so-called orthodox Christian salvation - in which cults share the same Soteriology of "parolee" salvation is in view.

In the blood of Christ, denominational distinctions disappear and contain no vital difference. The death of Christ is either considered the single focus, or, it is merely adapted to "rules of life," that consist of so-called biblical Christian commands for continued salvation. The two are not separate "opinions;" rather, one is false and one is true. They cannot occupy the same space. Christ did not die two separate deaths. So, then, historically, American Christianity is properly packaged and separated into apple barrels and orange crates. The distinction of probationary salvation and its traditional form of overly stressed dramatic preaching about hell-fire exists today in the vast populist presence of Arminianism that was spread throughout the early frontier America (1810-1850) by stump-jumping, turn or burn circuit riders who were farmer preachers performing for their evening meal and traveling money (viz., the non-intellectual rural nature of American "populist" Christianity).

Much of the present-day social contention over Christian freedoms would be eliminated and disappear if transferred to the common area of civil freedoms. But, only if the underlying Holy Grail of a tax-exempt status were voluntarily relinquished. "Give unto Caesar what is Caesar's" is not an anti-Christian idea, it is the plain teaching of Jesus and the NT Apostles in many verses of the Epistles. Should this occur, the ACLU would then have no privileged adversary and, thus, no socially offended underdogs that can be elevated to the status of a "specially protected citizen." Also, there would be no "cash cow" for judgment awards to fund their extortive activities.

More importantly, what kind of Christianity is being paraded through the courts of America? Does God really bless America because of the unique worthiness of today's "populist" American Christianity? The character of Christianity that threatens her enemies in the modern secular world is quite a different hazard than that which jeopardized the 1st century secular enemies of the church. Aside from His blasting condemnation of the spiritual sin of the Pharisees, Jesus did not condemn sinners for being immoral. He cleansed the temple of spiritual sin and "thieves" who were "money changers." Also, Jesus allowed demons that He had exorcised to destroy 2000 income producing pigs that were illegally owned by Jews. The villagers promptly ran Him out of town. The Apostles, who were poor as dirt themselves, took away income also. They did this by silencing a persistent slave girl who was a fortune teller and converting people to Christianity. The well-to-do owners of the demon-possessed slave girl lost their livelihood and the conversions threatened the powerful metalsmith union that produced idols and depleted the local Jewish synagogues of tithe paying Jews. (The continued practice of Judaism for acceptance before God became spiritual sin after the death of Christ.) The Ephesian believers burned 50,000 man-days (almost 200 man-years) worth of "books of magic and spells" several years after their conversion. All of the above mentioned financially injured and non-believing parties sought legal retribution. The common thread is monetary loss of income earned by "spiritual" sin against God in the form of denying Jesus Christ, not moral sin.

The epistolary NT gives explicit details to determine a false teacher by their doctrine, not their morality. The first three Gospels, with advice intended primarily for a future time, state just the opposite. The greatest "spiritual" sin committed today is by those who enjoy a fabulous life-style from preaching a false Christianity. The "poor little donkey," the teachings defended by the NT writers against the internal enemies of the early church had to contend with adversaries who bear much resemblance to today's "populist" Christianity. A popular Christianity that esteems riches and recognition to be the deserved rewards for continued faith in Jesus Christ. Should Christianity genuinely be a "health and wealth" contract only the foolish would turn it down. Since this idea is false, who are those that offer and who are they which accept such a contract? "Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by which ye are called? For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a man in vile raiment; Are ye not then partial in yourselves, and are become judges of (with) evil thoughts?" (James 2:6, 7, 2, 4).

It may be said that there exists a pecking order - an order of importance and prestige held by a "populist" Christianity. A direct example between "two forms" of Christianity may be found in chapter 22 of the book of Numbers. In this chapter, a poor little servant donkey, who later actually speaks, receives a beating from the false teacher, Balaam (Heb.=destruction). As perceived by Balaam, the donkey delays the prophet in his pursuit of a reward for cursing the immoral enemies of a king named Balak (Heb.=to make empty). These enemies threaten the religious freedoms of the king and his followers. But, as we are shown in this story, Balaam is actually serving the wrong king. He serves an easy world conformity. In this scenario, Jesus, as the Angel of the Lord, appears and says to Balaam: "And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive" (Num 22:34).

In the temptation of Christ recorded in Matthew 4:3-10 there is an uncanny parallel between Balaam's donkey and Christ in the threefold sequence of physical need, self-harm, and worship. Some insightful teachers advise a new Christian to first seriously study the temptation of Christ rather than the Gospel of John. Jesus is love, yes; but what was his experience in love? and, what might the Christian expect?

THE GONZO JOURNALISM OF GRACE

Many books have been written about grace. Most are one-sided and outside-in homiletic treatments where grace is approached more by sentimentality than zealous defense. Abraham was declared righteous by God when he believed in what God said. Only one other man in the OT was declared righteous by God (other persons are named by the NT in Hebrews 11). The grandson of Aaron, Phineas, was a priest who acted in the defense of God's honor in response to the false teaching of Balaam which had seduced the Israelites. Through Abraham, the entrance into grace is typified. Through Phineas, faithful action within grace is typified. I understand these two men as demonstrating the meritless gift of grace through faith and the meritorious rewards of action because one has received the free gift of grace. Both together encompass the Christian life. This is in contradiction to behavior grounded in biblical commands and a reward of salvation for continuing faith.

Grace is the all-important theme of this work. The enemies of grace are found in the house of her friends. If there is no outrage at the parasitic nature of a false Christianity that ridicules the grace that sustains true believers; that holds the true children of God up to mockery and contempt for holding to the "law of Christ" and not the Law of Moses; that unreservedly asserts the child of God is lying about God's Word when assurance in the blood of Christ for salvation is claimed. Then where, I ask, is the love for Christ in those who will not and cannot defend the honor of Christ who died so that they could live? May it be recognized and well understood that the assumption of a higher ground of morality is the same turn of logic that is used by secular moral relativism to silence any arguments about moral standards. A Christianity based on broken legal commands that can destroy God's grace is in league with the world - certainly not Christ and the teachings of grace. This is a much more vital threat than secular atheism. The fact that the unsaved are atheist is hardly news or a threat to a properly informed Christian. The correct response of a worthy and pious mind is to recognize the tactical diversion of an extra-biblical threat from an atheistic world-view for what it is, namely: Get a grip, man, that's the mission field not the battlefield!

But, then, how may the proper battle be fought? By being a proper witness who defends God's saving grace in the presence of the mission field. By exposing "spiritual" sin and cleaning first the house of the Lord. How then may "spiritual" sin be known and proven beyond all doubt? How may the false friends be exposed for the "spiritual" crime from which they earn their livelihood? How may true believers who are zealous for the honor of Christ remove this insult to the grace of God, first from their own lives and then the stain from the honor of Christianity? The answer is simple by understanding grace. The process is not so easy. The transformation of the spiritual mind takes much Scripture and dedicated attention. Also, a guide is needed. Someone or something, who Christ has instructed and prepared for such a purpose. Someone who has been there and come back to tell others. This book is a guide that will detail that journey.

To begin to understand the position and moral high ground assumed by a false Christianity, one must first appreciate that God's offer of salvation in Christ, on the sole condition of faith, is a very straight forward proposition. However, sadly, as religious and pretentious men would have it, no straight forward proposition is preached by a "populist" Christianity. A higher moral ground than grace has been claimed. In a word a Mountain, the symbol of a kingdom. Willful ignorance is extremely hard to separate from convenient ignorance. In the OT this is dramatically illustrated: "Then said Micah, Now I know that the Lord will do me good, seeing I have a Levite to my priest" (Judges 17:13). Concerning Micah, Dr. C. I. Scofield writes, "A striking illustration of all apostasy. With his entire departure from the revealed will of God concerning worship and priesthood, there is yet an exaltation of false priesthood. Saying, "Blessed be thou of Jehovah," Micah's mother makes an idol; and Micah expects the blessings of Jehovah because he has linked his idolatry to the ancient Levitical order." i

The Gospel record of Jesus Christ in Matthew, Mark, Luke, John, and the first chapter of Acts has been divinely written to be historically correct. The record within the four Gospels is chronologically accurate. There exists only minor perceived exceptions which do not actually conflict; but only provide different details of different incidents at different times. Many common scenarios are contained in the first three Synoptic Gospels. This having been said, the very existence of this correct historical record invites the grossly false and insulting misconceptions that have been preached as so-called "true" doctrines of "the gospel" by false Protestants teachers for centuries. Is this to say the Bible is used against the Bible. An emphatic affirmative is the one answer. Bear in mind the corrupted religion depicted above, from the OT with Micah as the example. Does this seem terribly confusing? Confusion is not of the Lord's making; but perplexity is the stumbling stone that discourages the unsaved who are curious and entangles the believer who is immature. Lazy minds crippled by 10 second sound bytes are not able to digest the mature spiritual "meat" of God's grace contained in Scripture. No clear distinction can be made between law and grace until a knowledge of both is obtained by contrasting one to the other.

To properly separate myth and false doctrine in "populist" Christianity from the pure teachings of NT grace, and, to understand grace from the "inside-out," as opposed to a superficial "outside-in," is a formidable task. Beyond any personal doubt, this fact has been demonstrated as a result of this extended effort. Over 7000 pages of theological instruction and references, along with three Bible translations, have been scoured and gleaned to assemble the doctrines of central importance. These teachings of God's grace have been selected to produce the proofs used in this investigative report.

A correct exposition of grace needs a highly subjective and radically honest comparison to non-grace. A passionate and dedicated, highly subjective, non-fiction - a gonzo journalism of grace - was used to identify the source, not symptoms, of misleading propaganda that would diminish the reverence that the grace of God deserves. The word "propaganda" has its origin in the 1700's. It is derived from the Latin expression, Congregatio de Propaganda Fide, "Congregation for the Propagation of the Faith."

My regards in Christ Jesus,

gonzodave

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Post Note #1: More detailed reading on the historical background of today's populist Christianity may be found at http://www.spurgeon.org/downgrd.htm 

Post Note #2: An interesting, yet criticaly relevant, abstract to "gonzo journalism" is thoughtfully stated by Mike Madias (Clinical Sociologist, Freelance Journalist) at the following address:
http://acjournal.org/holdings/vol3/Iss3/rogue4/madias.html 

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Footnotes

1 The earliest of the U.S. lodges, founded by authority of the Grand Lodge of England, were the First Lodge of Boston, established in 1733, and one in Philadelphia, established about the same time. By the time of the American Revolution, about 150 lodges existed in colonial America. American Freemasons today make up more than three-fourths of the total number of all members throughout the world; world membership exceeds 5 million. Microsoft Encarta 2006. 1993-2005 Microsoft Corporation. All rights reserved.

i Old Scofield Study System, Dr. C. I. Scofield, p 308

Reference: The excellent and comprehensive historical work by E. Brooks Holifield, Theology in America.

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Sun, Jun 15th - 2:47PM

David, Goliath, and the Super-Self: Sunday's Message for 6.15.08

Sat, Jun 14th - 4:14PM

When the Bough Breaks: a personal testimony of amazing grace

by gonzodave

Dear Reader,

Many verses represent the "good news of Christ" that is intended for those who will join themselves to the will of Our Father and "obey the gospel." The "bad news" with obeying the gospel is that within what is considered orthodox Christianity there is a false gospel that will not save. This is the negative gospel that is presented and argued against within these pages.

Many may certainly disagree, but I have personally experienced what Scripture reveals concerning the fact that the Holy Spirit of God effects the spirit of a man in order to convict him of sin, and righteousness, and judgment. This is necessary because man is blinded by Satan and his world system that we all live in. The matter of man's free will and the divine action of "drawing" upon a man is a given truth in Scripture. Might this divine drawing be removed by another force? This is the relevant question to answer, rather than the limits of free will. 1 Of the four seeds that are sown (Mtw 13:3-9); one is snatched away by "the evil one," one "fell among thorns" and "the care of this world (age)," and two fall on "not much earth" and "good ground." But only "good ground" produces a multiple-fold increase.

I make the following statements with much certainty, as my salvation was not in answering an altar call by Billy Graham at the Astrodome when I was a teenager. Nor at any time in the following years was my salvation a result of attending church or repeating a prayer. However the providence of God works, from childhood I was extremely curious about God and heaven. Having the misfortune of not being exposed to the gospel of the grace of God, I was never satisfied with the limited answers and slogans that I received in response to my questions. I instinctively felt something was wrong with what I was hearing at the time and this - not because I knew what was right. I had a very limited religious background that was Catholic and Methodist. Which is to say, that salvation and heaven was seen as a reward for good behavior. To believe in Christ was to believe in good behavior, not a Savior who would forgive my bad behavior and insure my eventual perfection. My religious background was exclusive of any and all Pentecostal or charismatic interests or associations. That is to say no holy rollers had influenced my spiritual perceptions.

But a miracle occurred, my salvation was secured in private, in one mid-morning moment of personal insight and ownership, when a mental picture of the first Adam, the old man, and the last Adam, the new man Jesus Christ, was juxtaposed against the paternal twins, Esau the older and Jacob the younger. In this image from the OT, Jacob disguised as Esau by his mother, stood in front of his blind father Isaac and received the elder's blessing that originally belonged to Esau. Christ, like the hairy Jacob dressed in concealment by his mother, could not disguise His voice when speaking to His Father.

The mere reciting of this event cannot convey the dynamic of that moment; but, in that moment, I accepted with my whole being that the man Jesus Christ was my Savior God and, not only the gospel of the grace of God was true; but from the very first word to the last, I admitted to myself that the Bible was absolute Truth. A flood of admitted Truth overcame me.

Immediately, thereupon, I began to shake, rattle, and roll with a new love and a fierce desire to be in heaven with Jesus. Soon afterwards I learned this was yielding to the Holy Spirit. This is considered by God to be a "normal" Christian state of being filled by the Holy Spirit. And this, only possible after salvation through the permanent indwelling of the Spirit. It was a manifestation of the Spirit, the ecstasy of divine love - not my own. It was an aspect of the very nature of Christ that I experienced. (John 17:26; Rom 5:5; Gal 5:22). i

Rom 5:5 And hope does not disappoint, because the love of God has been poured in our hearts through the Holy Spirit who was given to us. NET

2 John 1:5 But now I ask you, lady (not as if I were writing a new commandment to you, but the one we have had from the beginning), that we love one another. NET

"(v. 5) Law (of Christ), Summary: The new "law of Christ" is the divine love, as wrought into the renewed heart by the Holy Spirit (Rom 5:5; Heb 10:16), and outflowing in the energy of the Spirit, unforced and spontaneous, toward the objects of the divine love (2 Cor 5:14-20; 1 Thes 2:7, 8). It is, therefore, "the law of liberty" (James 1:25; 2:12), in contrast with the external law of Moses. Moses' law demands love (Lev 19:18; Deut 6:5; Lk 10:27); Christ's law is love (Rom 5:5; 1 John 4:7, 19, 20), and so takes the place of the external law by fulfilling it (Rom 13:10; Gal 5:14). It is the "law written in the heart" under the New Covenant (Heb 8:8, note)." ii

Heb 8:7 For if that first covenant had been faultless, no one would have looked for a second one.
8:8 But showing its fault, God says to them, "Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah.
8:9 "It will not be like the covenant that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord. 8:10 "For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put my laws in their minds and I will inscribe them on their hearts. And I will be their God and they will be my people. 8:11 "And there will be no need at all for each one to teach his countryman or each one to teach his brother saying, 'Know the Lord,' since they will all know me, from the least to the greatest. 8:12 "For I will be merciful toward their evil deeds, and their sins I will remember no longer." 8:13 When he speaks of a new covenant, he makes the first obsolete. Now what is growing obsolete and aging is about to disappear. NET

There are many degrees of effect in different personalities and circumstances. Truth, the person of Jesus Christ, comes to someone in a way that is uniquely suited to them. The presentation of Christ, the true gospel of grace by spoken or written word, and the wholehearted full acceptance of the Truth - are inseparable and vital. The complete acceptance by the mind, will, and emotion in unison is saving faith. The reality of a never to be denied choice.

John 1:17 For the law was given through Moses, but grace and truth came about through Jesus Christ. 1:18 No one has ever seen God. The only one, himself God, who is in closest fellowship with the Father, has made God known. NET

John 10:10 The thief comes only to steal and kill and destroy; I have come so that they may have life, and may have it abundantly. NET

John 14:6 Jesus replied, "I am the way, and the truth, and the life. No one comes to the Father except through me. 14:7 If you have known me, you will know my Father too. And from now on you do know him and have seen him." NET

8sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author's parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (???????, Christ?s) is not characteristically attached to Jesus' name in John's Gospel; it occurs elsewhere primarily as a title and is used with Jesus' name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus' statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (???????, gin?sk?) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

My regards in Christ Jesus,

gonzodave

Footnotes

**Greek fonts do no convert in this .txt file

1 "All that the Father gives Me shall come to Me, and the one who comes to Me I will certainly not cast out" (John 6:37). "No one can come to Me unless the Father who sent Me draws him" (John 6:44). In these two verses, spoken in the same passage, Jesus states both sides of the coin with no apology or contradiction. Any can come and not be cast out (free will of man 6:37). All who come have been chosen (sovereign election by God 6:44).

i "There is a very real human love, but all Christian love, according to Scriptures, is distinctly a manifestation of divine love through the human heart. A statement of this is found in Romans 5:5, "because the love of God is shed abroad [lit. gushes forth] in our hearts by [produced, or caused by] the Holy Spirit, which is given unto us." This is not the working of the human affection; it is rather the direct manifestation of the "love of God" passing through the heart of the believer out from the indwelling Spirit. It is the realization of the last petition of the High Priestly prayer of our Lord: "That the love wherewith thou hast loved me may be in them" (John 17:26). It is simply God's love working in and through the believer. It could not be humanly produced, or even successfully imitated and it of necessity, goes out to the objects of divine affection and grace, rather than to the objects of human desire. A human heart cannot produce divine love, but it can experience it. To have a heart that feels the compassion of God is to drink of the wine of heaven. (He that is Spiritual, Dr. Lewis Chafer, p 48)

ii Old Scofield Study System, Dr. C. I. Scofield, p 1326

iii Ibid., p 1297-98

iv 2 Cor 5:20-21 NET

Copyright 2007 by David Coulon. Use with credit only.

Tue, Jun 10th - 12:21PM

Book preview

by gonzodave

I consider Sinclair Ferguson to be my pastor on Sundays. Dr. Sinclair B. Ferguson is established as one of the premier, living Christian thinkers of today. It would be well worth your time to do a Google search on Sinclair Ferguson and read the many interviews and articles that are available.

For the benefit of those who need to now - in the citation below - the first 3 chapters of this book can be downloaded for viewing or saved to your hard-drive, for a later reading at your leisure, by clicking on the second icon from the left inside the Adobe screen when the book cover is displayed. Also, you need to have Adobe Acrobat on your computer. After clicking on Download for free the file will load - slowly if you are on dial-up, be patient.

The following is quoted from:

theologica.blogspot.com/2007/12/in-christ-alone.html

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Reformation Trust is publishing a new book by Sinclair Ferguson: In Christ Alone: Reflections on the Heart of the Gospel.

Noted theologian, pastor, and educator Dr. Sinclair B. Ferguson explores aspects of the person and work of Jesus in his latest book, In Christ Alone: Reflections on the Heart of the Gospel. This collection of articles, published earlier in Table Talk magazine and Eternity Magazine, is designed to help believers gain a better understanding of their Savior and the Christian faith, and to live out that faith in their day-to-day lives. In fifty short chapters arranged in six sections, Dr. Ferguson shows that Christ, who is fully God, took on humanity that He might be the Great High Priest of His people as well as the once-for-all sacrifice; that He now ministers to His people through His Spirit, crowning them with great and precious blessings; and that believers are called to duty, from cultivating contentment to mortifying sin. In Christ Alone is packed full of nuggets of Scriptural truth that will spark and fan the flames of the believer's love for the Savior who is so beautiful in His person and so faithful in His work on behalf of His beloved sheep.

Download for free the first three chapters (including a foreword by Alistair Begg). Here are some endorsements:

"The title In Christ Alone is enough to make hearts brave and souls stand at attention. And Sinclair Ferguson, the consummate teacher, takes great pains to explain the supreme sufficiency of Jesus Christ and why He is enough.
-Joni Eareckson Tada, Founder, Joni and Friends International Disability Center

"In Christ Alone is a basic systematic theology in the form of a very readable book. Whether you are a new Christian looking for basic Christian doctrine or a more mature one wanting a refresher, this book will both instruct you and delight you. I warmly commend it to all Christians who want to grow in their faith."
-Jerry Bridges, Bible Teacher and Author of The Pursuit of Holiness and other titles

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My regards in Christ Jesus,
gonzodave

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Sun, Jun 8th - 6:00PM

Salvation By Grace Is For Faith!

by gonzodave

                                                                                                                                                                               

Dear Reader,

Sunday's Message

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Precious ones in Christ Jesus - good morning. As an illustration of God's grace I'll read the following quote from Mr. J. Mark Bertrand:
http://jmarkbertrand.typepad.com/bibledesign/2007/09/the-1599-geneva.html

To be perfectly honest, the thing that has always interested me about the Geneva Bible isn't the translation itself, but the notes. They strike an interesting balance between the pastoral and the theological -- or perhaps I should say that they blend the two, as if there is no proper distinction to be made. I'll try to illustrate this with just one example. 1 Corinthians 4:7 reads,

"For who separateth thee? and what hast thou, that thou hast not received? if thou hast received it, why rejoicest thou, as though thou hadst not received it?"

The Geneva Bible makes two notes on the passage. First, it offers some practical application: "He showeth a good means to bridle pride: first, if thou consider how rightly thou exemptest thyself out of the number of others, seeing thou art a man thyself: again, if thou consider that although thou have something more than other men have, yet thou hast it not but by God's bountifulness. And what wise man is he that will brag of another's goodness, and that against God?" Then the Geneva Bible draws out a theological implication of the passage: "There is nothing then in us of nature, that is worthy of commendation: but all that we have, we have it of grace, which the Pelagians and half Pelagians will not confess."

If the Geneva note seems unreasonable, or that the verse itself is obscure consider that the Corinthians had divided into groups which "quarreled" and claimed to follow a difference between Paul and Apollos. This was the main theme of the letter Paul wrote to correct a mistaken assumption (ref. chapter 1).

The KJV translation is very close to this Geneva verse. Bear in mind that the unsurpassed work of William Tyndale contributed almost 90% of the earlier Geneva and the later 1611 King James translations. The modern Amplified Bible rendering reads:

1 Cor 4:7 For who separates you from the others [as a faction leader]? [Who makes you superior and sets you apart from another, giving you the preeminence ?] What have you that was not given to you? If then you received it [from someone], why do you boast as if you had not received [but had gained it by your efforts]? AMP

The more recently discovered (Chester Beatty) sources of the NET Bible render the just prior verse 6:

1 Cor 4:6 I have applied these things to myself and Apollos because of you, brothers and sisters, so that through us you may learn "not to go beyond what is written," so that that none of you will be puffed up in favor of the one over the other. NET

To go beyond what was written at the time of this Epistle was the OT. Here, Paul was expounding the details of the New Covenant of God's graceful salvation. Which is a gift - not a means to an end of approved personal behavior AFTER death. Paul writes in the prior verse 5:

1 Cor 5ff ... Wait until the Lord comes. He will bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition (or praise) from God. NET

Now judgment for darkness and praise from God after death, or when Christ returns, is a far cry from salvation itself. "DO NOT GO BEYOND WHAT IS WRITTEN," and "as the Pelagians and half Pelagians will not confess."

The Pelagians referred to in this 400 year old Bible of the Puritans are today's professors, preachers, and followers of Arminian Christianity. A Christianity that promotes free will on the one hand and hides its graceless Governmental theory of atonement for salvation on the other. They will not confess eternal salvation by grace through faith from the moment of saving faith.

God's grace is because of Christ and His work. Grace is never a gift because of faith; rather, God's plan designed His works of grace for faith. Grace is salvation. The gospel of the grace of God is to be believed because of the value of the death of Christ - the substitutionary blood of Christ is the core of the gospel message. Christ died for you.

The Arminian caveat says: Salvation by grace is for continued faith. The gospel laid upon the brass alter of judgment and the answer of confession is a half-step. The sin of pride is not left behind! It is a pretense of humility, an insult to God's grace, and a denial of the true gospel to say: I hope I go to heaven.

The one who believes in Christ completely for faith proudly claims and confesses: Salvation by grace is for faith!

Go well in Christ Jesus on this eighth day - the resurrection day of new beginnings.

That's my message.

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My regards in Christ Jesus,

gonzodave

Fri, Jun 6th - 5:38PM

The Christian Communication Crisis!

Dear Reader,

As communication (koinonia) is a subject dear to my soul, I offer this well stated piece by L.Cruz III. Please visit his website www.exploringchrist.com for a wealth of insightful articles, video, and the webcast radio show "Focus on the ONE!"

My regards in Christ Jesus,

gonzodave

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The Christian Communication Crisis!

by L Cruz III
Jan 13, 2008

In the process of making this website I have quickly discovered that one of Christianity's biggest obstacles, in relation to new seekers, is less-than-favorable communication.

We Christians all too often speak to nonbelievers in a language only the choir understands. While "church talk" may be appropriate among other Christians, it means little or nothing to new seekers or lost sheep. It is like speaking Swahili to an English-speaking audience.

As a result of this alienating practice, I have seen befuddled secularists determine that Christianity cannot relate to the present world and is therefore no longer relevant. We Christians know that such a position is not only inaccurate, but it is also impossible. But how will secularists ever come to know this if we do not learn to communicate more effectively?

Therefore, I have a cheerful challenge for all church leaders, Christian websites, evangelists and followers of Christ in general. Work on communicating more effectively with the secular world!

Consider dedicating a service, a web page, or a handout to preaching the foundations of religion in plain English. If you are unsure what information to cover, consider following the lead of the church fathers. Not only did their discoveries lead to Catholicism, Calvinism, Wesleyanism (Armenianism) and various other offshoots, but many of them were also sainted.

And, how did they gain their wisdom? They merged philosophy and theology into a single theosophy. And then they shared their theosophical discoveries in terms the people of their day could understand.

A great source of life-changing theosophical breakthroughs is Christian apologetics. (Perhaps my resources can give you some ideas.)

If you still aren't sold on the idea, consider these points.

Have you ever noticed that the authors of the Bible rarely if ever attempted to prove the existence of God? That is because God's existence was common knowledge. They knew something that many of us don't...they knew that it was impossible for Him not to exist. Therefore, an apologetic was rarely if ever offered.

The same can be said for many of today's churches. Christian leaders often spend much time communicating the profundity, wonders and beauty of Christ without ever communicating WHY they know God exists at all.

The "whys" are very vital. It is not only what secularists want to learn, but it can also strengthen the faith of seasoned believers.

I pray we can all meet this challenge.

Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is—his good, pleasing and perfect will. (Romans 12:2) NIV

Wed, Jun 4th - 11:07AM

What Is A Church?

Griffith, Rev. Benjamin, was born in Wales, Oct. 16, 1688, and emigrated to America in 1710. He was baptized May 12, 1711. He was ordained pastor of the Montgomery church, Bucks Co., Pa., Oct. 23, 1725, and remained with this community till his death, which took place Oct. 5, 1768.

Mr. Griffith was an able minister, with a respectable education. He read extensively the works of the great Puritan divines, and he made considerable use of his own pen. He wrote a work on "Vindication of the Resurrection of the Same Body," an answer to "Simon Butler’s Creed," and a refutation of a pamphlet called "The Divine Right of Infant Baptism." He also wrote "A Treatise of Church Discipline," which was published with the Philadelphia Confession of Faith, and which has been regarded as a work of very great merit. Mr. Griffith was among the foremost Baptist ministers in his day.

—William Cathcart, 1881

BENJAMIN GRIFFITH

Before there can be any orderly discipline among a Christian assembly, they must be orderly constituted into a church state, according to the institution of Christ in the Gospel.

1. A visible Gospel church is made by gathering divers select persons into Jesus Christ, in a spiritual body, and relation to him as their political head, Ezekiel 34:11. 2 Thess. 2:1. himself being the great Shepherd that first seeks them, and prepares them by the work of renewing grace, for such spiritual building.

2. Christ as the Mediator of the new covenant, ordereth the everlasting Gospel to be preached, and accompanying it with his holy Spirit, blesseth it to the turning of men from darkness to light, working faith and love in them, Ephesians 2:17. Acts 26:18.

3. When sinners are thus wrought upon effectually, to such a suitable number, as may be an essential Church, i.e. so many as may act properly and orderly as a church, Matt. 17:15–17. that then it will be proper for them by their mutual consent, to propose to be constituted a Church or that others seeing the expediency thereof may encourage the same, Acts 11.

4. For the accomplishment of so glorious a work, it is necessary that a day of fasting and prayer be appointed by and among such believers, and that such procure such neighboring helps as they can, especially of the ministry, Act 8:14. 1 Thess. 3:2.

5. The persons being first orderly baptized, according to the command of Christ in Matt. 28:19. and being all satisfied of the graces and qualifications of each other, and being willing in the fear of God to take the laws of Christ upon them, and do by one mutual consent give up themselves to the Lord, and to one another in the Lord, 2 Cor. 8:5. solemnly submitting to the government of Christ in his Church, and being united, they are to be declared a Gospel Church of Jesus Christ, Phil. 2:2,3,4. Rom 15:7. and 12:1. Acts 2:41,42.

6. A number of believers thus united under Christ their mystical head, are become a church essential; and as such is the first and proper subject of the keys, and have power and privilege to govern themselves, and to choose out their own ministerial officers, Acts 14:23. and 6:3.

1. A church thus constituted, is not yet completed, while wanting such ministerial helps, as Christ hath appointed for its growth and well-being; and wanting elders and deacons to officiate among them. Men, they must be, that are qualified for the work; their qualifications are plainly and fully set down in holy Scripture, I Tim. 3:2–7. Titus 4:5–10. all which must be found in them, in some good degree, and it is the duty of the church to try the persons, by the rule of the word.

Objection. But what shall a church do, in case they can have none among them fit to bear office according to the rule of the word?

Answer. (1.) That to expect to have officers perfect in the highest degrees of those qualifications, were to expect apostolical and extraordinary ceased gifts in ordinary time. (2.) If none among the members of a church be found fit in some measure for the ministry, a neighboring church may and ought, if possible, to supply them, Canticles 8:8. (3.) Let such as they have, if they have any that seem hopeful, to be awhile upon trial; and the person that the Lord shall choose, will flourish in some good measure with Aaron’s rod among the rods of the tribes.

2. A church being destitute of ministerial helps may, after mature and often deliberate consultation, and serious prayers to God, pitch upon some person or persons in particular, giving him or them a solemn invitation to the work of the ministry upon trial; and if such accept of the church’s call, let such be upon trial, to see if such fear God, make godliness their business, and be addicted to the work of the ministry, seeking to further the interest of Christ and the edification of his people in sound and wholesome doctrine; and to see if any vices or immorality appear in their advances, I Cor. 16. Phil. 2:20, 21. Read the qualifications in I Tim. 3. And in case a church should call a person to be their minister who is a member of some sister church, and he accept their call to be their minister, he must in the first place give himself a member with the church so calling him, that so they may choose him among themselves, as Acts 6:3.

3. After having taken all due care to choose one for the work of the ministry, they are, by and with the unanimous consent or suffrage of the church, to proceed to his ordination; which is a solemn setting apart of such a person for the sacred function, in this wise, by setting apart a day of fasting and prayer, Acts 13:2,3. the whole church being present, he is to have the hands of the presbytery of that church, or of neighboring elders called and authorized by that church, whereof such a person is a member, solemnly laid upon him, I Tim. 5:22. Titus 1:5. Acts 14:23. 1 Tim. 4:14. and thus such a person is to be recommended into the work of the Lord, and to take particular care of the flock of whom he is thus chosen, Acts 20:28.

4. The minister being thus put upon his work, proceeds (1.) to preach the wor d of God unto them, thereby to feed the flock, and therein ought to be faithful and laborious, studying to show himself a workman that needeth not to be ashamed rightly dividing the word of truth, 2 Tim. 2:15. as he is a steward of God in t he mysteries of the Gospel, I Cor. 4:1,2. and therefore ought to be a man of goo d understanding and experience, being sound in the faith, not a novice, or a dou ble-minded, unstable man, nor such as is light spirited or of a shallow understa nding, but one that is learned in the mysteries of the kingdom, because he is to feed the people with knowledge and understanding, Jer. 3:15. He must be faithfu l in declaring the whole counsel of God, Acts 20:20. He is to instruct them in a ll practical godliness, laying before them their manifold duties, and to urge th em upon their consciences, Titus 2:1–15 . I Tim. 4:6. (2.) He must watch over th em, as one that must give an account to God, Heb. 13:17. Such must have an eye u pon every member to see how they behave in the house of God, where the presence of the Lord is more eminently, and where also the angels do always attend; and a lso their behavior in the families they belong to, and their conversation abroad ; according to their capacities, they are not to sleep under their charge. (3.) He is to visit his flock to know their state, in order to minister suitable doctrinal relief unto them, and that he may know what disorders there may be among them, that the unruly may be reproved, Prov. 27:23, 1 Thess. 5:14, 15. (4.) He is to administer all the ordinances of Christ, amongst them: as Baptism, and the Lord’s Supper, and herein he must be careful to follow the primitive pattern, thereby to hold forth the great end, wherefore they were ordained. (5.) He must be instant with God, in his prayers for and with them, as opportunity may serve. (6.) He must show them a good example in all respects, in conversation, sobriety, charity, faith and purity, I Tim. 4:12. behaving himself impartial unto all, not preferring the rich before the poor, nor lording it over God’s heritage, nor assume greater power than God hath given him, James 2:4. 1 Timothy 5:21. 1 Peter 5:3–5.

OF RULING ELDERS

Ruling Elders are such persons as are endued with gifts to assist the pastor or teacher in the government of the church; it was as a statute in Israel, Exo. 18. Deut. 1:9–13. The works of teaching and ruling belong both to the pastor; bu t in case he be unable; or the work of ruling too great for him, God hath provid ed such for his assistance, and they are called ruling elders, I Tim. 5:17. helps, I Cor. 12:28. governments, or he that ruleth, Rom. 12:8. They are qualified for, and called unto, one part of the work: and experience teacheth us the use and benefit of such rulers in the church, in easing the pastor or teacher, and keeping up the honor of the ministry. Their qualifications are such as are requisite to rule, as knowledge, judgment, prudence, &c.; and as to the manner of their ordination, it is like ordination unto other offices in the church, with fasting and prayer, with imposition of hands. Their office only relateth to rule and order, in the church of God, and doth not include teaching; yet if the church findeth they have gifts and abilities to be useful in teaching, they may be put upon trial, and if approved, they may be called and solemnly set apart by ordination, it being wholly a distinct office from the former, which was only to rule well, and not to labor in word and doctrine.

Deacons are men called forth by the church, to serve in the outward concerns thereof whose office is to serve tables, Acts 6:2–7. They are to be intrusted with the stock of the church, out of which stock they are to assist the poor members of the church, and to provide bread and wine for the Lord’s table, and also to have regard to the minister’s table; and moreover they should see that all the members of the church do contribute towards the proper uses of the church, that therefrom all necessary occasions may be supplied, as God hath given them, they to the poor, so that none be neglected, I Cor. 16:2.; by the faithful discharge of which office they shall purchase to themselves a good degree and great boldness in the faith, I Tim. 3:13. The qualifications of these officers are laid down, I Timothy 3:8–13. Acts 6:2–8.

The Lord Jesus Christ hath committed the use and power of the keys, in matters of government, to every visible congregational church, to be used, according to the rules and directions that he hath given in his word, in his name, and to his glory. The keys are the power of Christ, which he hath given to every particular congregation, to open and shut itself by; and to do all things in order to the great things proposed, viz. his glory and his people’s spiritual benefit, in peace and purity, Isa. 9:7. and 22:22. Rev. 3:7. Heb. 3:6. Ephe. 2:19–22. Matt. 16:19. John 20:23.

By virtue of the charter and the power aforesaid, which Christ hath given to his church, his spiritual corporation, they are enabled to receive members in, and to exclude unworthy members as occasion may require, as may appear by divers examples, Rom. 14:1. Acts 2:41. 1 Cor. 5:4,5. Matt. 18:18. 2 Thess. 2:6,14.

In this case, a church hath to do, either with non-members, or those that are members of other churches; as to non-members proposing for admission into the c hurch, the pastor, teacher, and elders of the church are to be acquainted therew ith, and the body of the church also, in order that they may know the intent of such person or persons. A convenient meeting is necessary. When the church is come together, and the person proposing being present, after prayer to God for direction, the minister or pastor of the church is to put several questions to the person proposing, (1.) Concerning the ground and reason of his hope. 1 Pet. 3:15. wherein is to be inquired, what experience he hath of the manifold graces of the holy Spirit, working in him repentance from dead works, as Acts 2:38. Heb. 6:2. and faith towards our Lord Jesus Christ, in whom alone is salvation hoped for, Acts 20:21. Philemon 5.; for without there be some good grounds, in the judgment of charity, that such a one is a new creature, the door of admission is not to be opened, for that would be abusing the privileges of the house of God. Therefore all due and regular care is to be taken, Psalm 65:16. Acts 9:27.

Secondly. What competency of knowledge, in the principal doctrines of faith and order, such hath acquired, 1 Tim. 2:4–6. or whether such person be wel l instructed in the knowledge of God, in his glorious attributes, in the doctrin e of the Trinity, or one God in three persons: the person, natures and offices o f Christ; the nature of the law; of original sin; of the pollution of man, by re ason of sin, and lost and undone estate thereby, and of his being a child of wra th by nature; of the nature of the redemption wrought by Christ, his sufficiency to satisfy divine justice; of the reconciliation of sinners to God, by the deat h of his Son; of our sins being imputed to Christ, and his righteousness imputed to us for justification, being received by faith alone; of the resurrection of Christ’s body, and his ascension into heaven, and of his coming thence the secon d time, to judge the quick and the dead; and of the resurrection of the dead bod ies of men; and of the eternal judgment; and of such proposing person’s resoluti on to persevere in the profession of these truths unto the end. Such things are needful to be inquired into, by reason that too many in our day do build their conversion upon their convictions, and some general notions of the Christian religion, when indeed they are utter strangers unto, and very ignorant of the great mysteries of the Gospel. Yet great care is to be taken that the weak be not discouraged, for the smoking flax is not to be quenched, nor the bruised reed to be broken, but such ignorant persons are to be taught by gentle instructions, and means ought to be used for their furtherance in the knowledge of divine truths, Matt. 28:19. and where there are the beginnings of true and saving grace in the heart, such will, with a spiritual appetite, receive the sincere milk of the word, that they may grow thereby, 1 Peter 2:2. and a church ought to be careful not to reject those, whom they judge to have the least degree of the work of saving grace wrought in them, Romans 14:1.

Thirdly. Inquiry must be made whether such a person’s life and conversation is answerable to such a profession, that he be likely to adorn the Gospel with a holy conversation, Titus 2:11–15. 3:8. This regular carefulness is an indispensable duty of all regular churches, to use in the admission of members; and though all due care be used, yet some unsound and rotten professors will creep in unawares, and have crept into the purest churches, Jude 4. 1 John 2:19. Acts 5. Acts 20:29,30. Gal. 2:4. and the fallibility of churches in this matter, is not to be urged, as an argument or ground to neglect the duty incumbent on the churches, according to the rule of the word.

And after such examination, the question is to be put to the church, whether they are all satisfied with the party’s confession and conversation; and if the answer be in the affirmative, then the pastor or minister is to proceed, to ask the party proposing, if he be willingly resolved, as God shall give ability, to walk in a professed subjection to the commands and institutions of Christ reveal ed in the Gospel, and to give himself a member of that church in particular, Rom. 12:1. 15:7,8,9. 2 Cor. 8:5. and to continue in the communion, faith, and order thereof, according to the gospel rules and directions; and after the person is baptized according to the institution and command of Christ, and come under the imposition of the hands of the elders of the church, according to the practice of the apostles, Acts 8:14–17. Heb. 6:2. the pastor, minister, or elders, as presiding in the acts of the church’s power, do receive such a one into the communion and fellowship of that church in particular. But if the church is not satisfied with the person’s confession or conversation, it is proper, if the objections be of any weight, to defer the party’s admission until a more ample satisfaction can be given, that all, if possible, may receive such with freedom in love, and so to discharge all gospel duties towards him, as may promote his edification in the faith, and his increase in grace, 2 Cor. 1:24. 10:8.

And concerning those that are members of sister churches, their admission is either transient or occasional admission; when any person is dismissed wholly fr om one church, and transmitted or recommended to another church of the same fait h, order and practice. (1.) Such as are and continue members of other regular ch urches, may, where they are well known, be admitted into transient communion, wi thout a letter of recommendation from the church they belong unto: but from those a church hath no knowledge of, a testimonial letter is necessary, that a church may not be imposed on by any loose or disorderly persons. (2.) Those whose residence is removed, or place of abode is more convenient to be with another congregation than that of which they are members, are, upon their request made to the church whereof such are members, to be dismissed, and to have a letter from that church they are members of, subscribed by the officers and members, and directed to the church that the person is dismissed unto; whereby the party is discharged from his or her original relation of particular membership to that church, and is transferred to the constant communion, watch and care of the other church: such persons are to be received upon their proposal, according to the credentials they bring; except the church they apply unto have a special reason to defer or refuse.

As it appears to have been the practice of believers, in the primitive times, to give themselves members of particular churches, Acts 2:41. 5:13,14. it appears also that, in the apostles’ days, there were many distinct and distant particular churches, as 1 Cor. 1:2. Gal. 1:2. 1 Cor. 16:1. Philip. 1:1. which churches are several corporations of men professing repentance from dead works, and faith in our Lord Jesus Christ, and incorporated by mutual consent, as before mentioned, whose end is to glorify God by obedience to his revealed will, and to their own edification in the faith, and the good of others; so it is the duty of believers to give themselves in particular membership, in such a particular church as shall appear by the word of God to be orthodox in the fundamental articles of the Christian religion, and to practice according to the mind of Christ declared in the New Testament, in all Gospel institutions and worship.

From which considerations, it appears the reasonable duty of every believer t o give himself a member to such an orderly church as is most conveniently situat ed, that is, meeting nighest the place of his or her residence, for which there are these apparent reasons. (1.) For men to give themselves members of a distant church, when another of the same faith and gospel order is nigher, is for such a person to put himself under a necessity of neglecting the ordinary appointed m eetings of that church, whereof he is a member, and whereof the particular charg e is given, Heb. 10:25. that he might attend and wait in the use of God’s appoin ted means, for his edification by the ministry of that church. (2.) Such puts himself under a wilful necessity to neglect his duty of care over, and constant communion with his fellow members, and wilfully deprives himself of their care over him, advice, christian conversing, and brotherly loving instructions and counsels, that by the blessing of God might increase his knowledge, grace and comfort. (3.) Such cannot be assistant to the church in discipline, contribution, and the like duties, nor cannot be taken care of, and be assisted, without much unnecessary trouble, by the church, in case of need. (4.) Such a practice tends directly to the confusion of churches, and all church order, and suits well with the humor of noisy, lifeless, loose, or covetous niggardly persons. (5.) It is a way that the church cannot find what useful talents such persons have, to the benefit of the body of the church. (6.) It is casting great contempt upon the nearer church, in her ministry and order, and the like.

And here it is further to be considered, that as it is expedient for persons to give themselves members of such regular churches, with which they may keep th e most intimate fellowship and communion in all the parts of religious worship; so it is highly reasonable that they, that are members of such regular churches, where the word is purely preached, the ordinances of the Gospel duly administer ed, and gospel discipline is impartially practiced, should continue their member ship with such church; although there be weakness, imperfection and frailty, in the particular practical acts thereof; which, while the affairs of the church ar e managed by men, even their holy things will have iniquity as of old, Exodus 28 :38. It is therefore unreasonable to dismiss any member, from a church that is n ear to any one’s residence, to a church more remote, upon disgust taken at the m anagement of some particular case, wherewith such is not well pleased, and for s uch cause, demands dismission; and it is unreasonable also to grant a dismission to such a member, who should demand a dismission in a peremptory manner, withou t giving a reason for such a demand; in either of which cases, such a dismission is not to be granted. (1.) Because by so doing the greatest confusion would be introduced; for one member would thus be dismissed to one distant church, and an other distant church, and the other churches doing the like, it can end in nothi ng less than the confusion of every church. (2.) The same liberty that members h ave, pastors, ministers, ruling elders, and deacons have also, whereby any churc h may dismiss her members until she is unable to maintain worship and communion; for those that reside near, are become members of a remote body, and so unconcerned; and those that are members live remote and so under an impossibility to occupy their place. (3.) This, in the tendency of it, is to remove the balance of churches, which is to consist of such members as can, with the utmost conveniency, meet together in one place, for both worship and government, 1 Cor. 11:20. 14:33. (4.) This hath a tendency to alter the constitution of particular churches, from being congregational corporations, into the national or universal notion of the church; which universal church we believe to be the mystical body of Jesus Christ, which as such is not the seat of instituted worship and ordinances. Also, it is not reasonable to dismiss to the world at large, nor to dismiss a member to a church, with which the church dismissing cannot hold communion.

The members of churches owe all their duties in a way of obedience to the will of God revealed in his word; and their duties are to be performed in love to our Lord Jesus Christ, John 14:15. who is the great Prophet, Priest and King of his Church, which he hath purchased with his own blood, Acts 20:28. Rev. 1: 5. 2 Cor. 5:15. unto whom all power in heaven and earth is given, Matt. 28:18 and is therefore our Lord and Lawgiver, Isaiah 33:22. who alone is head of his church, Ephe. 1:22. his person is to be honored and all his commands are to be observed Heb. 1:2. John 5:23. all worship is to be ascribed unto him, as God blessed forever, Romans 9:5. all church members, therefore, are under the strictest obligations to do and observe whatsoever Christ enjoineth on them, as mutual duties towards one another.

The officers of the church, whom Christ hath appointed, are to be respected. (1.) the deacons of the church, though they officiate but in the outward concern s of the church, as in the section about deacons is noted, if they are faithful, do purchase unto themselves a good degree, 1 Tim. 3:13. are therefore to be res pected. (2.) Ruling elders also are to be respected, seeing they are fitted of G od, and called by the church to go before the church, or to preside in acts of g overnment and rule, 1 Tim. 5:17. (3.) Ministers, who are the stewards of the mys teries of the Gospel, are in an eminent manner to be regarded, as being the amba ssadors of peace, 2 Cor. 5:20. though they are not to hunt for it, as the pharis ees of old, Matt. 23:5,6,7. The duties of church members towards their elders, t eachers, ministers and pastors, may be included in their (1.) praying for them, that God would open a door of utterance unto them, to unfold the mysteries, Ephe . 6:18,19,20. (2.) To obey them in the Lord, in whatsoever they admonish them, a ccording to the word of God, Heb. 13:17.22. (3.) In following their example and footsteps, as far as warranted by the word, 1 Cor. 4:16. 11: 1. Phil. 3:17. Heb. 13:7. (4.) In standing by them, in all their trials and afflications, and in de fending them in all good causes, as far as in them lies; in 2 Tim. 1: 15. those of Asia are blamed, for turning away, or not standing by the apostle. (5.) In no t exposing their persons for their infirmities, as far as may be considering the prosperity of the Gospel much depends on their good report, Acts 23:5. (6.) In contributing towards their maintenance, that they may attend wholly on teaching and give themselves to the ministry of the word, and to prayer, Acts 6:4. the re ason thereof is evident by a threefold law. (1.) The law of nature, from whence the apostle argues, 1. Cor. 9:7–11. (2.) The Levitical law, 1 Cor. 9:13. (3.) The Gospel enjoineth and requireth the same, Gal. 6:6 1 Cor. 9:14. Let these above cited places of Scripture be considered with many others of like importance, and the nature and tendency of the work of the ministry be well weighed, and it will be clear that it is a duty required of God himself; and that not in a way of alms, as to the poor, which is another standing ordinance of Christ, but it is to be performed in love to Christ, and obedience to his laws, in order to support and carry the interest of the Gospel. Yet this is not to be given to any one that may pretend to be a minister, or thrust himself upon a church, or to such as run without a mission for filthy lucre’s sake; but churches ought to take a special care who to call forth to the work of the ministry, according to the rule of instruction given by inspiration of God, be they learned or unlearned as to human learning, be they rich or poor as to worldly wealth.

The liberality of the people, if they be able, should surmount the necessity of the minister, so as that he may exercise those acts of love and hospitality, as is required of such, that therein he may be exemplary in good works, &c. Moreover, it is a duty on all those that attend on their ministry, to assist herein, Gal. 6:6. and as people do sow, so shall they reap, Gal. 6:7. and 8. vide Confession of Faith, 27,§. When people neglect their duty towards their ministers, such ministers must of necessity neglect their studies, and betake to other secular employments to support themselves and families, or be worse than infidels; then such people must be great spiritual losers in their edification. Yet when and where a church is not able to raise a comfortable maintenance for to support their minister, there it is not only lawful, but the duty of such ministers to labor with their hands; for to leave such a congregation destitute, to languish without the ministry, would be very uncharitable, and smell very much of filthy lucre; and to expect from a people, more than they are able, would be oppression or extortion.

Some of them are these. (1.) Love unfeigned and without dissimulation, for al l their things ought to be done in love, John 13:34,35. Rom. 12:9,10. 13:8,9,10. (2.) To labor to keep the unity of the spirit in the bond of peace, Ephe. 4:3. (3.) Endeavor for the edification and spiritual benefit of the whole body, that they all may grow up to be a holy temple in and for the Lord, 1 Cor. 14: 12.26. Ephe. 4:12.29. 2:21,22. (4.) That they all watch over one another for good, Philip. 2:3,4. (5.) That they do pray with and for one another, James 5:16. (6.) That they neglect not the assembling of themselves together, for the celebrating of divine worship, and so promote one another’s spiritual benefit, Heb. 10:25. Acts 2:42. (7.) That they use all means to keep the house of God in due order and cleanness, walking inoffensive towards one another, and all others, with consciencious diligence, and so unanimously to contend for the faith and truth once delivered to the saints, in the purity thereof, according to the holy scripture, Psalm 93:5. Zech. 14:21. 1 Cor. 14:33,40. 11:2.

Having spoken of the gathering together of a particular gospel church, and its officers, and the rules whereby we are able to be guided in choosing and ordaining of them, and of the admission of members, &c. it is meet to give a short view of a church’s duties and authority, in respect of censures upon offenders.

First, of Admonition

(1.) Admonition is a holy, tender, and wise endeavor, to convince a brother, that hath offended in matter of fact, or else is fallen into a way, wherein to c ontinue is like to be prejudicial to the party himself, or some others; where th e matter, whatever it be, and the sinfulness thereof, with the aggravating circu mstances attending it, is to be charged on his conscience, in the sight of God, with due application of the word of God, which concerns his condition: thereby l eading him to his duty and true reformation. (2.) Admonition is private by one or more of the brethren, or more public by the whole church. (1.) When one brother trespasses against another, the offended brother is not to divulge the offence, but to go in a gospel way to the offender, and to use his endeavor to reclaim his brother; and if he repents, the offended brother ought to forgive him, Matt. 18:15. Luke 17:3. But if the offending brother will not hear, then the offended brother ought to take two or three other brethren, and they such as may be the most likely to gain upon the offender; but if this admonition also takes no effect, it is to be brought before the church Matt. 18:16,17. (2.) The church, when matters come thus before them, shall admonish and endeavor to reclaim the offender, in the spirit of meekness; and if the brother that offended continues obstinate and impenitent, the church is directed to exclude him, Matthew 18:17.

(1.) From whence it follows every church member has somewhat to do in his place, Heb. 12:15. (2.) In case of private offences it is preposterous to publish them, or acquaint the church or the elders thereof therewith, before the two lower degrees of admonition are duly  accomplished, and the offender has neglected to hear. (3.) That when matters are thus regularly brought to the church, then private proceedings may cease. (4.) That when private offences are brought to the church without such proper private procedure, that the church may and ought to refuse it, as not coming according to gospel rule aforesaid, in Matt. 18. (5.) But when those things that begin in private are thus regularly brought into the church, they must be received and adjudged according to the said rule, Matt. 18. So that it may and doth oftentimes fall out, that those things that begin with private admonition, do end in public excommunication.

Secondly, of Suspension

(1.) A suspension may be, when the church is informed that a member hath acted amiss, either in matters of faith or practice, and not having satisfactory proof whether the information is true or false, and the case requiring time to inquire therein, it is expedient to suspend such a person from communion at the Lord’s table, until the elders of the church can make suitable inquiry; as might be signified by the law in the case of leprosy, Lev. 13th and 14th chapters.

(2.) Suspension is rather to be looked upon to be, when a church doth debar a member from communion for some irregularity that he may be guilty of, which yet doth not amount so high as to be ripe for the great sentence of excommunication; but that the person, for such irregularity, ought to be debarred of the privilege of special communion and exercise of office, in order to his humiliation, 2 Thess. 3:6,7.10,11.14,15. Such is not to be accounted as an enemy, but to be exhorted as a brother in union, though not in communion: but if such a one remain impenitent and incorrigible, the church, after due waiting for his reformation, is to proceed to excommunication, Matt. 18:17. for that would be a not hearing the church in the highest degree.

Thirdly, of Excommunication

Excommunication is a judicial act or censure of the church, upon an offender, by the authority of Jesus Christ, and by his direction, delivered to his church by himself or his apostles, in the New Testament, which a gospel church ought to put in practice, when matters of fact require, according to Gospel rule; as first, when a member, after all due admonition, continues obstinate, and will hear no reproof, Matt. 18:17. Secondly, when a member hath committed a gross sin, which is directly against the moral law, and being notorious and scandalous, and proved beyond dispute, 1 Cor. 5:4,5. 1 Tim. 5:24. 2 Cor. 10:6. then a church is immediately to proceed unto censure, notwithstanding any present signs of conviction or remorse, for the necessary vindication of the glory of God, the vindication of the church also, and their holy profession: and to manifest their just indignation and abhorrence against such wickedness, 1 Cor. 5:1–13. Thirdly, when a member is found to be erroneous, defective, or heretical in some fundamental point, or to swerve from the right faith, in the principles of the Christian religion, 1 Timothy 1: 19, 20.

The manner of proceeding unto this great and awful instituted ordinance, is: the church being gathered together, the offender also having notice to come to m ake his answer and defence (if he comes not, he aggravates his offence by despis ing the authority of Christ in his church) the body of the church is to have kno wledge of the offender’s crime fully, and the full proof thereof as of plain mat ter of fact; and after mature deliberate consideration, and consulting the rules of direction given in the word of God, whether the offender be present or absen t, the minister or elder puts the question to the whole church, whether they jud ge the person guilty of such crime now proved upon him is worthy of the censure of the church for the same? to which the members in general give their judgment; which, if it be in the affirmative, then the judgment of the members in general being had, or the majority of them, the pastor, minister, or elder, sums up the sentence of the church, opens the nature of the crime, with the suitableness of the censure, according to Gospel rule; and having thus proceeded, a proper time is fixed to put the sentence in execution, at which time the pastor, minister o r elder of the church, as his place and duty requires, is to lay open the heinou sness of such a sin, with all the aggravating circumstances thereof, and showing what an abominable scandal such an offender is become to religion, what dishono r it is to God, &c. applying the particular places of Scripture that are pro per to the case, in order to charge the offence home upon the conscience of the offender if present, that others also may fear; showing also the awful nature of this great censure, and the main end thereof, for the salvation and not the destruction of the soul, and with much solemnity in the whole society, calling upon God for his gracious presence, and his blessing upon this his sacred ordinance; that the great end thereof may be obtained; still expressing the deep sense the church hath of the fall of this brother, with the great humiliation of the church, and great sorrow for, and detestation of the sin committed. The said pastor, minister, or elder, in the name of the Lord Jesus Christ, in the presence of the congregation, and by and with the consent and according to the judicial sentence of the church, cuts off, and secludes such an offender by name, from the union and communion of the church, because of his offences: so that such a person is not thenceforth to be looked on, deemed or accounted as a brother or member of such a church, until God shall restore him again by repentance.

Which exclusion carries in it the full sense of our Lord’s words, Matt. 18:17. Let him be unto thee as an heathen man and a publican; or of the apostle, 1 Cor. 5:5. to deliver such a one to Satan; which is an authoritative putting of such a person out of the communion of the church, the kingdom of heaven, into the world, the kingdom of Satan, the prince of the power of the air, the spirit that now worketh in the children of disobedience, in order to his being humbled and broken under a sight and sense of his sins, which is meant by the destruction of the flesh, and to the end that the spirit may be saved in the day of the Lord.

Amongst the many disorders which church members may be guilty of, and for the obstinate continuance therein, a church may and ought to use the power that Chr ist hath given to exclude them from her communion, that is one, which is when a member doth seclude himself, and that not in any regular way, but contrary to al l rule and order; for when a church member, by reason of some offence he hath ta ken at the church, or some of the members thereof, and hath not done his duty ac cording to the rule of the word, or else is a dying away in religion, by one mea ns or another, as by the love of the world, change of condition in marriage, or not having his expected preferment in the church, or the like, doth, as it were excommunicate himself, the church according to their duty, ought to use their en deavors to reclaim such; which endeavors, if they prove fruitless, and the party obstinate, the church ought not to acquiesce in his irregular departure from th em, as if all their bonds of relation and duty were over, and no more was to be done, seeing the party has usurped the power of the keys to himself: the church, therefore, must maintain the power that Christ hath committed unto it, though i t cannot hinder the inordinate and unruly passions of such a one, if God leaves him to it. He will run away from the church, rending himself schismatically off, breaking through all order and covenant obligations, in opposition to brotherly endeavors to hinder him, and to stay him in his place; the church is to proceed judicially to turn the key upon such a sinful, disorderly departure; and public ly declare, that as such a one by name hath been guilty of such a thing, naming his disorders, he is no longer in their communion, nor under their watch and car e, &c. and that such a person is not to return to their communion until he h ath given satisfaction to the church, Rom. 16:17. Such a separation or departure is very sinful, for these and the like reasons. (1.) Because the church is a co rporation privileged with laws and rules for admittance and dimittance, which ou ght to be observed, Matt. 18. Rom. 12:4,5. (2.) Such a departure is rude and ind ecent, therefore dishonorable, 1 Cor. 14:40. (3.) Because, if members may take t his liberty, all the officers of the church, ministers, ruling elders and deacon s may take the same liberty, which would soon unchurch any church, or at least b e destructive to its beauty, comfort and edification, John 6:67. (4.) All member s do covenant the contrary, Isa. 44:5. and therefore it is a breach of covenant, which is a black character, 2 Tim. 3:3. (5.) It destroys totally the relation b etween elders and people, which God hath ordained, Matt. 9:36. (6.) It is a usur ping of the keys, or rather stealing of them, Amos 6:13. (7.) It is schism: if there is such a thing in the world, it is of particular churches, 1 Cor. 11:18. 12:25. (8.) It is high contempt of Christ in the government of his church, Jude 18,19. 2 Peter 2:10,11. (9.) It is to break the staff of beauty [covenant] and of bands and brotherhood too, Zechariah 11: 10. 14. (10.) It argues either some great undiscovered guilt lying on the party, or some by-ends in his first seeking admission into such a church. All which put together, it declares the great unity of a congregational gospel church, and the sinfulness of such disorderly persons in breaking off without a just cause: but if any church becomes heretical in principles, or idolatrous in worship, or immoral in life, it is lawful for persons, after they have discharged their conscience and duty in reproving and bearing witness against such gross defections, to depart, 2 Cor. 6:17,18.

Other disorders and causes of discords in churches are these, and many of the like: (1.) When members of churches, by their ignorance of the rules of discipline and right government of the church of Christ do not act according to their duty; particularly when that rule, Matt. 18:15,16. is not observed; and that is, either (1.) When offended members instead of going to the offender to tell him his fault, will be divulging it disorderly to others, whether members or non-members. (2.) When offended members instead of acting according to the said rule, do conceal the matter from the offender and everybody else, lest they should be looked upon as contentious persons: and thereby they suffer sin upon their brother, and are become guilty of other men’s sins, and thereby they suffer the name of God, their holy profession, and the church, to lie under a reproach by their neglect; either of which ways is very sinful, as being contrary to the express rule given by our Lord Jesus Christ; and such ought, as being thereby become offenders themselves, to be in a gospel way dealt with.

(2.) When an elder or a church do know that some of the members are immoral and scandalous in life, or heretical in matters of faith and judgment, and yet bear with them, or connive at them.

(3.) When members of churches take liberty to go to hear at other places, when the church is assembled to worship God, which is directly contrary to Hebrews 10:25, and is no less than breaking covenant with the church they belong unto, and may soon dissolve and unchurch any particular church; for, by the same rule that one member takes such liberty, another may, yea, all the members may, until their assembling entirely cease. And, moreover, it is casting great contempt on the ministry of such a church, and may cause others to be disaffected to the doctrine taught in such, though sound and orthodox. Yet no restraint ought to be laid on members going to hear at other places, where sound doctrine is taught, at other times.

(4.) When members take liberty to go to hear men that are corrupt in doctrine, and so suck in some unsound notions of religion, and endeavor to corrupt others with what they have imbibed themselves. And, alas! how many in our unhappy days are corrupted with Arminianism, Socinianism, and what not? Such cause trouble and great disorders.

(5.) Another disorder that may cause discord, is, when members are received without the general and unanimous consent of the church; or when any are admitted, with whose confession, or life and conversation, the generality of the members are not satisfied: or when elders and ministers, or leaders of the church, are remiss and careless in reception of members.

(6.) When a church shall receive a charge against a member, it being an offence given by one brother to another brother, before an orderly procedure has been made by the offended brother, according to the rule, Matthew 18.

(7.) When judgment passes with partiality, or some are connived at out of favor or affection, and others censured out of envy without due conviction. Levi was not to know his father, mother or children in judgment, Deuteronomy 33:9.

(8.) When the charges of a church are not equally borne by the members according to their several abilities, but some are burthened when others do little or nothing.

(9.) When accusations are received against an elder contrary to the rule, 1 Timothy 5:16, which requires two or three witnesses as to matter of fact.

(10.) When any member shall divulge to persons not of the congregation, nor concerned in those matters, what is done in the church meetings: the church in this respect, as well as in others, is to be a garden enclosed, a spring shut up, a fountain sealed, Canticles 4:12. This often occasions great grief and trouble, and therefore such disorderly persons should be detected. Is it not a shame to any to divulge the secrets of a family? But far greater shame do such persons expose themselves unto.

(11.) When days of prayer, fasting or thanksgiving, or days of discipline appointed by the church, are not carefully observed and kept.

In all these, and many other things of like nature, the members of particular churches ought to give all diligence to walk worthy of their vocation, and according to the rule and direction of the word of God, that disorders may be prevented, and that church communion may be maintained in peace and purity, to the edifying of the body of the church of Christ in love.

Every particular congregational church incorporated by and according to the i nstitution of Christ in the Gospel, and duly organized according to the pattern of the primitive churches, hath sufficient power from Christ to call and ordain its own officers; so that no man, or set of men, have authority to choose office rs for them, or impose any officers on them, without their previous knowledge an d voluntary consent, Acts 6:3. Deacons are to be chosen by the multitude, Acts 1 4:23. Elders were ordained in every church by election or suffrage of the church ; and every particular church, as such, assembled with her proper elders, hath s ufficient power to receive members, Acts 2:41. Romans 14:7. And in the exercise of any acts of discipline, such a church being convened with her own officers or elders in the name of Christ, may act according to gospel rule in any case, even to excommunicate such members as are found to be obstinate in disorders, or heretical in principles, after due admonition, or such as are guilty of gross and scandalous immoralities in conversation, &c. independent on any other church power superior to itself, or higher judicatory lodged in any man or any set of men, by any institution of Christ: and therefore, the elders of a church, meeting in the absence of the members, or convened with the elders of other churches, are not intrusted with a power to act for a church in admission of members, ordination, or censures, &c. and it is the duty of such a church to admonish any of her members or officers, their teacher or pastor, Colossians 4:17. and exclude any too, when their crimes require, according to the rule of the Gospel.

And such particular congregational churches, constituted and organized according to the mind of Christ revealed in the New Testament, are all equal in power and dignity, and we read of no disparity between them, or subordination among them, that should make a difference between the acts of their mutual communion, so as the acts of one church should be acts of authority, and the acts of others should be acts of obedience or subjection, although they may vastly differ in gifts, abilities and usefulness.

Such particular distinct churches, agreeing in gospel doctrine and practice, may and ought to maintain communion together in many duties, which may tend to the mutual benefit and edification of the whole: and thereby one church that hath plenty of gifts, may and ought, if possible, to supply another that lacketh, Canticles 8:8. They may have mutual giving and receiving, Philippians 4:15. and mutual translation, recommendation or dismission of members from one church to another, as occasion may require. It is to be noted that persons called to office are not to be dismissed as officers, but as members; though another church may call such to the same office again.

By virtue also of such communion, the members of one such church may, where they are known, occasionally partake at the Lord’s table with a sister church. Yet notwithstanding such communion of churches, by voluntary consent and confederation, the officers of one particular church, may not act as officers in another church, in any act of government, without a particular call thereunto from the other church where they occasionally come.

It is expedient that particular churches constituted in the way and manner, and for the ends declared in the former part of this narrative, when they are planted by the providence of God, so as they may have opportunity and advantage so to do, should, by their mutual agreement, appoint proper times and places, to meet by their respective messengers or delegates, to consider of such things as may be for the common benefit of all such churches, for their peace, prosperity, and mutual edification, and what may be for the furtherance of the Gospel, and the interest of Christ in the world.

And forasmuch as it falls out many times that particular churches have to do with doubtful and difficult matters, or differences in point of doctrine or admi nistration, like the church of Antioch of old, wherein either of the churches in general are concerned, or any one church in their peace, union or edification; or any member or members of a church are injured, in or by any proceeding in cen sures not agreeable to gospel rule and order; it is according to the mind of Chr ist, that many churches holding communion together, should meet by their messeng ers and delegates to consider of and to give advice in or about such matters in difference; and their sentiments to be reported to all the churches concerned; a nd such messengers and delegates convened in the name of Christ, by the voluntary consent of the several churches in such mutual communion, may declare and determine of the mind of the Holy Ghost revealed in Scripture, concerning things in difference; and may decree the observation of things that are true and necessary, because revealed and appointed in the Scripture. And the churches will do well to receive, own and observe such determinations, on the evidence and authority of the mind of the Holy Ghost in them, as in Acts 15:29. Yet such delegates thus assembled, are not intrusted or armed with any coercive power, or any superior jurisdiction over the churches concerned, so as to impose their determinations on them or their officers, under the penalty of excommunication, or the like.—See the Confession, Chap. 26. §14,15. See also Dr. Owen On the Nature of the Gospel Church, Chap. 11, and Dr. Goodwin, Vol. IV. Chap. 8,9,10. &c. Of the Government of the Churches of Christ.

Mon, Jun 2nd - 1:34PM

The Message of Reconciliation

Is the Bible true or a particular philosophy conjured by men (i.e., revelation versus rationalization)? I suggest this to be the single, the core question to be answered and determined by whosoever in this life. The Great Truth  of the Bible is salvation.

Dear Reader,

In Romans 5:11 the NT KJV renders the word "atonement" only once. The Revised Version later translated this word more correctly as "reconciliation." The thought behind the use by the KJV of atonement in the OT (a word invented by the KJV translators) is at-one-ment. At-one-ment may be considered as referring to the atoning death of Christ through which all men are "reconciled" to God, or restored to His favor.

Titus 3:5-7 When the kindness of God our Savior and his love for mankind appeared, he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, whom he poured out on us in full measure through Jesus Christ our Savior. And so, since we have been justified by his grace, we become heirs with the confident expectation of eternal life. NET

Men may reconcile themselves to God, accept His grace through faith in Jesus as their Savior, and be forgiven and declared "justified" for all eternity by the transformation of the "new birth" in Christ. Reconciliation is the finished work of Christ that is the ground upon which the unsaved may receive the gift of "justification by faith." The saved saint receives the "position" of receiving the imputed righteousness of Christ, but not the present experience in this life. However, God knows that a regenerated Christian, enabled by the indwelling power of the Holy Spirit, has the strength to live with two opposing natures - the new divine spiritual nature and the old flesh nature "of the world" inherited with their first birth in Adam (viz. the experience of Paul in Romans chapter 7).

By faith all may receive forgiveness and the cancellation of the demerit of personal sin. By grace through faith all who believe in the living unseen Savior receive the gift of the righteousness of Christ and His eternal life. This unbelievably good news is available because of the reconciliation provided by the death of Christ.

Rom 5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life? 5:11 Not only this, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received this reconciliation. NET

Easton's Bible Dictionary

Reconciliation: a change from enmity to friendship. It is mutual, i.e., it is a change wrought in both parties who have been at enmity. (1.) In Col. 1:21, 22, the word there used refers to a change wrought in the personal character of the sinner who ceases to be an enemy to God by wicked works, and yields up to him his full confidence and love. In 2 Cor. 5:20 the apostle beseeches the Corinthians to be "reconciled to God", i.e., to lay aside their enmity. (2.) Rom. 5:10 refers not to any change in our disposition toward God, but to God himself, as the party reconciled. Romans 5:11 teaches the same truth. From God we have received "the reconciliation" (R.V.), i.e., he has conferred on us the token of his friendship. So also 2 Cor. 5:18, 19 speaks of a reconciliation originating with God, and consisting in the removal of his merited wrath. In Eph. 2:16 it is clear that the apostle does not refer to the winning back of the sinner in love and loyalty to God, but to the restoration of God's forfeited favour. This is effected by his justice being satisfied, so that he can, in consistency with his own nature, be favourable toward sinners. Justice demands the punishment of sinners. The death of Christ satisfies justice, and so reconciles God to us. This reconciliation makes God our friend, and enables him to pardon and save us. (See ATONEMENT.)

The death of Christ has universal value, but only personal benefit.

2 Cor 5:14 For the love of Christ26 controls us, since we have concluded this, that Christ27 died for all; therefore all have died. 5:15 And he died for all so that those who live should no longer live for themselves but for him who died for them and was raised.28 5:16 So then from now on we acknowledge29 no one from an outward human point of view.30 Even though we have known Christ from such a human point of view,31 now we do not know him in that way any longer. NET

"That one died for all, therefore all died." Christ secured and provided for everyone in the value of His death. "Henceforth know we no man after the flesh." That Jesus died for all alike is the greatest thing that can be said of an individual. It is the common shared dignity of mankind and was given to men by God. Every man, woman and child is someone that Christ died for.

2 Cor 5:17 So then, if anyone is in Christ, he is a new creation; what is old has passed away32look, what is new33 has come!34 5:18 And all these things are from God who reconciled us to himself through Christ, and who has given us the ministry of reconciliation. 5:19 In other words, in Christ God was reconciling the world to himself, not counting people's trespasses against them, and he has given us35 the message of reconciliation. 5:20 Therefore we are ambassadors for Christ, as though God were making His plea36 through us. We plead with you37 on Christ's behalf, "Be reconciled to God!" 5:21 God38 made the one who did not know sin39 to be sin for us, so that in him40 we would become the righteousness of God. NET

Reconciliation may be defined as when someone or something is thoroughly changed and adjusted to something which is a standard, as a watch may be adjusted to a chronometer. Since the position of the world (fallen human kind) before God is completely changed through the death of Christ, God's own attitude towards man can no longer be the same. He is prepared to deal with souls in the light of what Christ has accomplished. This seems to be a change in God, of course, but is not a reconciliation. God, on the contrary, believes completely in the thing which Christ has done and accepts it, so as to continue being just, although able thereby to justify any sinner who accepts the Savior as his reconciliation. As stated in John 3:16:

"For this is the way36 God loved the world (fallen human kind): He gave his one and only37 Son, so that everyone who believes in him will not perish38 but have eternal life.39"

Please note three changes in relationship connected with reconciliation in 2 Corinthians 5.

Dr. Lewis Sperry Chafer writes:

• verse 17 - That which is a positional and structural spiritual relationship where a living saved soul has had the value and merit of the death of Christ applied to him or her. Having received grace through faith he/she is seen to be a "new creation" 'in Christ," i.e. biblically, a "brethren," a "saint," a "Christian," a "new man," and a "living stone."

• verse 19 - That which is a general relationship, or the basis on which salvation may be offered to all mankind. Whereby only one act of obedience is ever required of the unsaved. This one act is to "obey the gospel of Jesus Christ" in order to become one of everyone who believes in Him.

• verse 20 - That which is a personal relationship, a mental attitude or the trust of the individual heart, when one sees and accepts the value in the death of Christ for him or her.

The death of Christ reconciles all humanity to the standard of God, having satisfied condemnation, judgment, and demerit for all trespasses/sin save one, the unforgivable sin. The judgement of life the sin of rejecting, until your dying day, the facts revealed in Scripture of the reason why Christ died on the cross and who He is. As explained in the verses following John 3:16.

John 3:17 For God did not send his Son into the world to condemn the world,40 but that the world should be saved through him. 3:18 The one who believes in him is not condemned.41 The one who does not believe has been condemned42 already, because he has not believed in the name of the one and only43 Son of God. 3:19 Now this is the basis for judging:44 that the light has come into the world and people45 loved the darkness rather than the light, because their deeds were evil. NET

The words of Jesus spoken in the night to His visitor, the teacher of the law Nicodemus, apply to each and every one today.

John 3:7 Do not be amazed that I said to you, 'You must all be born from above.'15 3:14 Just as31 Moses lifted up the serpent32 in the wilderness,33 so must the Son of Man be lifted up,34 3:15 so that everyone who believes in him may have eternal life."35 NET

Why is the cross the only way? Why was reconciliation needed? God cannot choose less than Himself. God is limited by His own nature and He cannot change the holy demands of His own righteousness. How can God be both just and the justifier of sinners? Thus, the question and the answer is not of human origin, although understandable to the human mind. The inherent anti-pole of virtue is sin. A creature can choose less than God; a creature can choose himself. All that righteousness can demand has been met by the Judge and the redemption price has been paid by the Judge. As revealed in Scripture:

2 Cor 5:19 In other words, in Christ God was reconciling the world to himself, not counting people's trespasses against them, and he has given us35 the message of reconciliation. NET

The problem created by sin was in the very nature of God Himself before any man came into being. The cross is His solution of His own problem as determined by Him and revealed to us "in the fullness of times". Sins judgments are already perfectly met. God added humanity to His nature and became a man so that He could die. The purpose of His dying was to "take away the sin of the world (fallen human kind)" because "He became a curse for us," "He bore our sins in His body on a tree," "He tasted death for every man," and "He loved me and gave Himself for me."

2 Cor 5:21 God38 made the one who did not know sin39 to be sin for us, so that in him40 we would become the righteousness of God. NET

God's own wisdom has been disclosed in solving His own problem of saving sinners, and this, by "the cross of our Lord Jesus Christ." God has, for His own sake, removed every moral hindrance which His infinite holiness might see in sinful man, because each sinner has been placed, through the substitutionary death of Christ, beyond his/her own execution. Therefore, the ground of condemnation is forever past and fallen human kind is reconciled to God by God Himself to Himself. Man is only asked to believe on the facts thus revealed: God has been merciful and absolute salvation is available now without reserve. All the work has been done by God because only He could accomplish it.

Redemption by the cross was not God's second best as contrasted to the innocence of Adam in the garden. In the divine councils of God from the foundation of the world, the accomplishment of the cross is to place the redeemed above angels and archangels, as sons and daughters of God that have been perfected into the very "image of Christ". There is nothing in the highest heaven beyond this. It is the greatest possible thing that God can do. It is the infinite demonstration of His grace. God's grace in action is more than love. It is love operating in the full recognition and adjustment to every demand of righteousness. "Even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord."

By the cross God has demonstrated our sin, His own righteousness, and His own unmeasured love. He has spoken to us through His Son. The reasonable requirement is that this message be believed. This is the only condition given in the bible on which one may enter God's saving grace.

My regards in Christ Jesus,

gonzodave

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NET Bible Translation Notes

* Greek fonts are not available in this .txt file

2 COR 5

26tn The phrase hJ ajgavph tou' Cristou' (Jh agaph tou Cristou, "the love of Christ") could be translated as either objective genitive ("our love for Christ") or subjective genitive ("Christ's love for us"). Either is grammatically possible, but with the reference to Christ's death for all in the following clauses, a subjective genitive ("Christ's love for us") is more likely.
27tn Grk "one"; the referent (Christ) has been specified in the translation for clarity.
28tn Or "but for him who died and was raised for them."
29tn Grk "we know."
30tn Grk "no one according to the flesh." 31tn Grk "we have known Christ according to the flesh."
32tn Grk "old things have passed away."
33tc Most mss have the words taV pavnta (ta panta, "all things"; cf. KJV "behold, all things are become new"), some after kaivna (kaina, "new"; D2 K L P Y 104 326 945 2464 pm) and others before it (6 33 81 614 630 1241 1505 1881 pm). The reading without taV pavnta, however, has excellent support from both the Western and Alexandrian texttypes (Ì46 Í B C D* F G 048 0243 365 629 1175 1739 pc co), and the different word order of the phrase which includes it ("all things new" or "new all things") in the ms tradition indicates its secondary character. This secondary addition may have taken place because of assimilation to taV deV pavnta (ta de panta, "and all [these] things") that begins the following verse.
34tn Grk "new things have come [about]."
35tn Or "he has entrusted to us."
36tn Or "as though God were begging."
37tn Or "we beg you."
38tn Grk "He"; the referent (God) has been specified in the translation for clarity.
39sn The one who did not know sin is a reference to Jesus Christ.
40sn That is, "in Christ."

JOHN 3

15tn Or "born again." The same Greek word with the same double meaning occurs in v. 3.
31tn Grk "And just as."
32sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.
33sn An allusion to Num 21:5-9.
34sn So must the Son of Man be lifted up. This is ultimately a prediction of Jesus' crucifixion. Nicodemus could not have understood this, but John's readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus' death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the "pendulum" which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5-11). See also the note on the title Son of Man in 1:51.
35tn This is the first use of the term zwhVn aijwvnion (zwhn aiwnion) in the Gospel, although zwhv (zwh) in chap. 1 is to be understood in the same way without the qualifying aijwvnio" (aiwnios).
sn Some interpreters extend the quotation of Jesus' words through v. 21.
36tn Or "this is how much"; or "in this way." The Greek adverb ou{tw" (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, "The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Ou{tw"w{ste in John 3:16," NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. ou{tw/ou{tw"), the following clause involving w{ste (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John's style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.
37tn Although this word is often translated "only begotten," such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham's only son, but was one-of-a-kind because he was the child of the promise. Thus the word means "one-of-a-kind" and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (tevkna qeou', tekna qeou), Jesus is God's Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).
38tn In John the word ajpovllumi (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.
39sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.
40sn That is, "to judge the world to be guilty and liable to punishment."
41tn Grk "judged."
42tn Grk "judged."
43tn See the note on the term "one and only" in 3:16.
44tn Or "this is the reason for God judging," or "this is how judgment works."
45tn Grk "and men," but in a generic sense, referring to people of both genders (as "everyone" in v. 20 makes clear).

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References and citations are from: Systematic Theology, Vol. 8, Doctrinal Summarization, p 262 and Salvation - God's Marvelous Work of Grace by Dr. Lewis Sperry Chafer; Easton's Bible Dictionary (freeware); all Bible verses and notes are from the NET, New English Translation (NeXt) Bible 2nd Beta Edition - (freeware @ www.bible.org).

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 David Coulon 2007-2008
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Sun, Jun 1st - 4:29PM

New Men From Old

by gonzodave