Dr. Mark Beeson - Granger Church Comments On Truth Matters

Mark Beeson commented on Truth Matters today.

He said, "Weak leadership. When leaders think they can’t do the right thing because someone might become angry, they betray the mission. Our churches are surrounded by people living without Christ, and without hope. The pastor who won’t lead a congregation through a process to introduce a new song or a new teaching method (to reach new people) because some lady in the third row complains, “That’s not how we do things here,” has mistaken kindness for weakness. The kind thing to do is to offer Christ to the masses. The weak thing to do is to defer to a few critics and, in so doing, condemn their neighbors to an eternity without Christ."

- Dr. Mark Beeson (Granger Church)

My comment: Watch this GRANGER VIDEO and ask yourself these questions...

1. Does the end justify the means?

2. What is the primary reason for church gathering?

3. Who is our audience, God or man?

4. Are these singers worshiping God during this song or simply entertaining those in the seats?

5. Should we be thinking about Madonna while worshiping Jesus Christ?

6. Does Madonna blaspheme our Lord and Savior?

7. Isn't it, "when we are 'weak' God is strong"?

End of post.

Evangelism - Man's Way or God's Way?

Excerpts from The Wild Boar:

Evangelistic practices in our day have departed from biblical standards. They have ceased to be God-centered and biblically grounded, and have instead become very man-centered. That is, evangelistic techniques today tend to be designed to appeal to the likes and tastes of unregenerate men and women, rather than exalt Christ and call men and women to cast themselves upon the mercy of God.

Man-centered evangelism has several characteristics that can easily be spotted if one looks for them. First of all, it appeals to "felt needs." One popular strategy today is to find out what unbelievers want and then to taylor the programs of the church and the gospel message to address that "felt need." I cannot tell you how many times I have heard or read about churches going out into their communities and polling their neighbors about what they want in a church. A few weeks later, fliers are distributed advertizing a service that reflects the answers given by those polled. But since when does the church look to unbelievers to learn what the church is supposed to do? And since when does the church look to the unregenerate to find out what needs the church and the Bible are supposed to address? Don't we already know what they need? Don't they need the justifying grace provided by the Lord Jesus Christ, without which they will perish in Hell forever?

What kind of "needs" do unbelievers feel they have, anyway? The Bible tells us that "the heart is deceitful above all things and desperately wicked; who can know it?" (Jer. 17:9). And Paul makes it abundantly clear that "the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned" (1Cor. 2:14). Whatever felt needs an unbeliever has will not provide an inroad to the gospel because his felt needs are idolatrous! The biblical preaching of the Law and the Gospel cannot appeal to an unbelievers felt needs, because the Law and the Gospel will, by the very nature of the case, undermine and challenge his felt needs.

Man-centered evangelism inevitably produces undesireable results. One such result has already been alluded to: the marketing of the "gospel." The gospel message is treated like any other consumer product, advertized and marketed to appeal to religious "consumers." It is no longer a message calling fallen men and women to faith and repentance in Christ as the only hope of salvation (unless "salvation" is redefined as the meeting of a "felt need").

Secondly, man-centered evangelism produces spurious conversions, which explains the high drop-out rates in evangelical churches and the luke-warmness of those who stay. People who aren't really saved cannot be expected to be fervently committed to Christ...Man-centered evangelism doesn't ask people to count the cost of discipleship.

Man-centered evangelism is based on certain false assumptions. One such assumption is that unbelievers will want Jesus if the gospel message is packaged in the right way. But this is not the case. Romans 3:11 tells us that there are "none who seek after God," and we have already been reminded that unbelievers think that the things of God are foolish (1Cor. 2:14). Jesus will never be sweet to those with unregenerate hearts that desire to live in sinful autonomy from God.

Another false assumption, related to the first, is that the unregenerate have the spiritual ability to respond to the gospel. A pernicious error that exists in the church is what is called decisional regeneration. This is the belief that a person who hears the gospel can "decide" to accept Christ, and when he makes such a decision he is "born again." Not only does such a view imply salvation by works, but it is clearly contrary to certain Scriptural texts which teach that regeneration precedes faith, and that this regeneration is the sovereign work of the Holy Spirit (cf. John 1:13; 3:3, 7-8; Eph. 2:1-3). Given that fallen human beings "cannot receive the things of the Spirit," a faith-response to Christ cannot come any other way. (For more on man's spiritual inability, see the article on Total Depravity).

Both of the above assumptions are part and parcel of Arminianism. Though much more needs to be said in describing Arminianism, the basic idea behind this view is simply this: God makes salvation possible through Christ, but it is up to us to accept it or reject it. The problems with this view are numerous and serious. But, since our topic in this issue is evangelism I will limit my discussion to two. First, as we have already seen, Arminianism falsely assumes the spiritual ability of the unregenerate to respond to the gospel on their own. Secondly, Arminianism cannot help but lead to the man-centered style of evangelism we have discussed above. Since man has the ability to come to Christ, he can be persuaded by the evangelist to do so. So, if the unbeliever resists, there must be something wrong with our presentation of the gospel. Perhaps we haven't made it as clear to him as we could. Or perhaps we haven't "packaged" the gospel just right so that he can see its "relevance." Once such conclusions are reached, the manipulation of emotion and the appeal to felt needs is not far behind.

Biblical evangelism-evangelism God's way-is never tempted to water down the message, or make it relevant to felt needs, or manipulate emotions. Biblical evangelism assumes man's spiritual inability, and sees the task of the evangelist as simply setting forth the Law (which condemns and shows the need of a savior, calling into question the relevance of all of the unbeliever's felt needs) and the Gospel (which for the regenerate is "the power of God unto salvation" [Rom. 1:16], and their only real need).

Paul Washer On Decisional Regeneration...



CrossTv On Decisional Regeneration...

David Wells - Natural Vs. Supernatural Religion

These new spiritualities, coming as they do in all forms and shapes, are making several assumptions about which we need to be clear. These are the mechanisms of this spirituality from “below.” They are, first, that we have natural access to the sacred; second, that sin has not disrupted this access; and third, that spirituality is always a private matter, discerned intuitively and internally, not a matter objectively anchored in history. That is why it is so content to live with this public/private separation.

NATURE

The thought that we have natural access to the divine is not new, and we in fact already considered it when thinking about the self movement. However, we need to revisit this briefly to set the contemporary context for thinking about the person and work of Christ.

[The movement from below] is going on in the garden variety evangelical church of a seeker sensitive or emergent kind. There you can see this very same consumer spirituality at work, completely unafraid, buying, matching product to need, at work in all these ways. Instant access! An experience to be sized up. Help when we want it, but on our terms

Here is earthly spirituality trying to move up to God. Here is the projection of the human spirit into eternity, trying to immortalize itself. And here the sacred is loved for what the spiritual seeker gets in return. What people want is their needs satisfied. Satisfaction is of a therapeutic kind, so it varies from person to person. Some feel abandoned and need comfort. Some feel lost and need to find direction. Some feel empty and need to be filled. Some are unsatisfied, even with the surfeit of our affluence, and need to taste something from another world.

But what always happens in every form of spirituality from below is that the seeker ends up controlling what is sought. We the seekers come to determine when we will seek, what we will seek, and when we will declare ourselves satisfied. Soon we will fall into the habit of thinking, since we receive no rebukes, that the sacred is there simply for our satisfaction and for our use. We use the sacred when we want, just as we do any other consumer goods we buy.

The Christian doctrines of creation and sin set this right. What is created is finite and dependent. The one who created it all is sovereign, self-sufficient, and independent. He is the one who makes himself known. It is not we who find him, and we especially do not find him in ourselves. This is the old habit that has surfaced throughout history. It is a pagan habit based on pantheistic assumptions, that the sacred can be found by searching the self, the psyche.

Here are the spiritual life and death distinctions. Across the ages the church has framed them by establishing some basic categories: natural and supernatural revelation (this is Protestant language) and nature and grace (which is more typically Catholic). The point about both distinctions is that, against the assumptions of this ancient and now contemporary spirituality, there is no natural access to God in a saving way…

Natural revelation – what is disclosed about the existence of God (Ps. 19:1-6; Acts 14:17) and his moral nature (Rom 2:14-15) – is a disclosure that is general. It is made to all. It is a revelation that all people not only receive but renders them “without excuse” (Rom 1:20) It is made, then, to us as humans. But it is not a saving revelation.

The revelation that leads to salvation is different. It is supernaturally given, given in the fabric of space and time in God’s redemptive acts in Israel’s history (e.g. Pss. 78; 80; 114; Acts 7:1-53). We have the inspired account of these acts and their meaning given to us in Scripture. We know that these acts were summed up and consummated in the life, death and resurrection of Christ. All of this constitutes a revelation made to sinners.

The point I am making is quite offensive to us today. It is that God hides himself from us that he cannot be had on our terms, and that he cannot be accessed from “below” through natural revelation. In the malls, and in much of life, we encounter nothing like this. We expect access. We expect to be able to get what we want, when we want it, and on our terms. Here this is not the case. Here we have to be admitted to God’s presence, on his terms, in his way … or not at all. We cannot simply walk into his presence. Here nature does not itself yield grace. God’s grace comes from the outside, not the inside, from above and not from within. It is not natural to fallen human life. We enter the presence of God as those who have been estranged, not as those who have been in continuity with the sacred simply because we are human. We are brought into a saving relationship through Christ; we do not put this together from within ourselves.

To speak of these contrasting approaches to spirituality, the one reaching down and the other feebly to reach up (or in), is simply to state that there is a boundary between God and human beings. This boundary is not self-evident at all. If it were, there would be no shadow culture of spirituality in America today. In fact, without God’s revelation we do not know that God is hidden from us and that we are blind…

…The kingdom of God, in the Gospels is never a realm. It is a rule. And it is the rule of God. The primary idea in this language is that God himself has begun to rule. It is present, but this reign still has to be concluded and consummated at some point in the future.

Let us not miss an important point here. It is that this reign, this rule, is something God is doing. The reason, clearly, is that this is not something that emerges from “below,” which we ourselves can get going. It must come from “above.” We cannot bring it about; only God can.

We can search for the kingdom of God, pray for it, and look for it, for example, but only God can bring it about (Luke 12:31; 23:51; Matt. 6:10, 33). The kingdom is God’s to give and take away. It is ours only to enter and accept (Matt. 21:43; Luke 12:32). We can inherit it, possess it, or refuse to enter it, but it is not ours to build and we can never destroy it (Matt 25:34: Luke 10:11). We can work for the kingdom, but we can never act upon it. We can preach it, but it is God’s to establish (Matt 10:7; Luke 10:9; 12:32).

God’s inbreaking, saving, vanquishing rule is his from first to last. It has no human analogues, no duplicates, no parallels, and no surrogates. It allows of no human synergism. The inbreaking of the “age to come” into our world is accomplished by God alone. This is all about the spirituality that is from “above” and not at all about that which is from “below.” It is about God reaching down in grace and doing for sinners what they cannot do for themselves. For if this is God’s kingdom, his rule, the sphere of his sovereignty, then it is not for us to take or to establish. We receive, we do not take; we enter, but we do not seize. We come as subjects in his kingdom, not as sovereigns in our own.

End of post.

Paul Washer - The Psychological Manipulation of the "Invitation"

Christ Saves!

The Great Gift Of Union With Christ

“You might think that you are unworthy to have such a great gift as union with Christ. Remember, however, Christ shed his precious blood to redeem you. That precious blood will enable you to miraculously advance in holiness through your union with Christ.

Union with Christ is not a privilege you earn by your sincere obedience, or by your own attempts at holiness. Your union with Christ is not a reward of your own good works. Rather, union with Christ is a privilege that God gives to every Christian when they first become a Christian! Right when you enter into the Kingdom of God, you also enter into union with Christ!”

- Walter Marshall, The Gospel Mystery of Sanctification

End of post.

Do We Need More Secular Songs In Church?

It is almost too common today to hear of churches that sing secular songs during their Sunday worship. The most recent in my memory is a local church that sang a John Lennon song during their Sunday worship service. Yes, a song written by a man who denied Christ and is now under God's eternal wrath in hell. Watch this video and ask yourself...should we allow secular music in church or seperate ourselves from it? Is it alright to compromise just a little? If so, where then do you draw the line? John Lennon is okay but AC/DC is not? I guess that is a bad analogy since there are quite a few churches that perform AC/DC songs during their services too.

***WARNING - This video is very graphic and disturbing - ***



Below are a just few examples of churches that are playing satanic music during their "worship" services:











End of post.

Bob DeWaay - Repentance

Preaching Repentance

The term “repent” means more than merely changing one’s mind. Some assert that to repent is no more than to change one’s mind, based on the word’s etymology. But context, not etymology, shows the author’s meaning. The Biblical idea of repentance is to turn from serving self to serving God. Repentance in the New Testament has to do with conversion. Paul’s concept of what true repentance looks like is shown in his description of the effects of the Gospel in the Thessalonian Christians:

For the word of the Lord has sounded forth from you, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth, so that we have no need to say anything. For they themselves report about us what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God, and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who delivers us from the wrath to come. ( 1Thessalonians 1:8-10)

Conversion is turning to God from idols. The self is the universal idol of fallen man. To repent is to be converted.

Some accuse those of us who teach the necessity of repentance of teaching salvation by works. Nothing could be further from the truth. By preaching the gospel and including a call for repentance, we are appealing to the need for grace, not to human ability. The New Testament sees repentance as something God grants:

And the Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will. (2Timothy 2:24-26)

Preaching human guilt before God’s holy law shows people their need for the gospel. By including the preaching of repentance, we show the sinner his utter need for God’s grace. One must be fully converted, turned around completely - made to serve God rather than self and the world. Preaching anything less than this gives the sinner hope for self-improvement through works. Preaching the whole demand of God’s righteousness shows that outside of God’s gracious provision through the gospel we are all hopeless sinners. Preaching repentance is central to the message of the Kingdom of God.

Jesus preached repentance: “And after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel ’“(Mark 1:14, 15). When the gospel spread to the Gentiles, here is how the apostles responded: “And when they heard this, they quieted down, and glorified God, saying, ‘Well then, God has granted to the Gentiles also the repentance that leads to life ’“(Acts 11:18). It is obvious that the gospel is not “self-help.” God “grants” repentance, but through His ordained means - the preaching of the gospel. Preachers who do not make the gospel clear and do not preach repentance are not preaching for conversions. They may be preaching to get people interested in joining a church, or being religious, but the idea of a radical conversion that turns a hell-bound sinner totally around to being a heaven-bound saint is absent in many supposedly evangelical churches.

What is amazing about the resistance to preaching repentance in order to convert sinners through the gospel is the fact that preaching repentance in included in the Great Commission: “He said to them, ‘Thus it is written, that the Christ should suffer and rise again from the dead the third day; and that repentance for forgiveness of sins should be proclaimed in His name to all the nations, beginning from Jerusalem ’” (Luke 24:46,47). C.F.W. Walther comments on this section of Luke:

Why is repentance required as well as faith? Our Lord gives the reason in these words: “They that be whole need not a physician, but they that are sick . . . I am not come to call the righteous, but sinners, to repentance.” Matt. 9:12, 13. With these words the Lord testifies that the reason why contrition is absolutely necessary is that without it no one is fit to be made a believer. He is surfeited and spurns the invitation to the heavenly marriage feast.

If the need for repentance is never placed before the perishing, we do a disservice to the gospel and the Great Commission. Walther also asserts that repentance is not the cause of forgiveness, but is what happens when the Law shows the sinner the need for forgiveness. God graciously opens one’s eyes to this need. Walther writes, “As long as a person has not been reduced to the state of a poor, lost, and condemned sinner, he has no serious interest in the Savior of sinners.” Forgiveness is received by faith.

I see repentance and faith as two aspects of the same conversion experience. Repentance is turning from self to God. It emphasizes the turning away from our previous sin of trusting self. Faith is trusting God through the gospel for our salvation. The whole of conversion is granted by God’s grace and is not a meritorious human work.

John MacArthur explains:

Conversion occurs when a sinner turns to God in repentant faith. It is a complete turnaround, an absolute change of moral and volitional direction. Such a radical reversal is the response the gospel calls for, whether the plea to sinners is phrased as “believe,” “repent,” or “be converted.” Each entails the others.

Repentance cannot be taken out of gospel preaching without changing the idea of what it means to come to Christ. Without repentance we are just adding Christ to the self we intend to continue serving.

Truth Matters Note: You can read Pastor Bob's entire article by clicking the blog title, "Bob DeWaay - Repentance" at the top of this page.

End of post.

John MacArthur - God's Defense Of Scripture

George Whitefield - "The ALMOST Christian"

Acts 26:28, "Almost thou persuadest me to be a Christian."

The chapter, out of which the text is taken, contains an admirable account which the great St. Paul gave of his wonderful conversion from Judaism to Christianity, when he was called to make his defense before Festus a Gentile governor, and king Agrippa. Our blessed Lord had long since foretold, that when the Son of man should be lifted up, "his disciples should be brought before kings and rulers, for his name's sake, for a testimony unto them." And very good was the design of infinite wisdom in thus ordaining it; for Christianity being, from the beginning, a doctrine of the Cross, the princes and rulers of the earth thought themselves too high to be instructed by such mean teachers, or too happy to be disturbed b such unwelcome truths; and therefore would have always continued strangers to Jesus Christ, and him crucified, had not the apostles, by being arraigned before them, gained opportunities of preaching to them "Jesus and the resurrection." St. Paul knew full well that this was the main reason, why his blessed Master permitted his enemies at this time to arraign him at a public bar; and therefore, in compliance with the divine will, thinks it not sufficient, barely to make his defense, but endeavors at the same time to convert his judges. And this he did with such demonstration of the spirit, and of power, that Festus, unwilling to be convinced by the strongest evidence, cries out with a loud voice, "Paul, much earning doth make thee mad." To which the brave apostle (like a true follower of the holy Jesus) meekly replies, I am not mad, most noble Festus, but speak forth the words of truth and soberness." But in all probability, seeing king Agrippa more affected with his discourse, and observing in him an inclination to know the truth, he applies himself more particularly to him. "The king knoweth of these things; before whom also I speak freely; for I am persuaded that none of these things are hidden from him." And then, that if possible he might complete his wished-for conversion, he with an inimitable strain of oratory, addresses himself still more closely, "King Agrippa, believest thou the prophets? I know that thou believest them." At which the passions of the king began to work so strongly, that he was obliged in open court, to own himself affected by the prisoner's preaching, and ingenuously to cry out, "Paul, almost thou persuadest me to be a Christian." Which words, taken with the context, afford us a lively representation of the different reception, which the doctrine of Christ's ministers, who come in the power and spirit of St. Paul, meets with now-a-days in the minds of men. For notwithstanding they, like this great apostle, "speak forth the words of truth and soberness;" and with such energy and power, that all their adversaries cannot justly gainsay or resist; yet, too many, with the noble Festus before-mentioned, being like him, either too proud to be taught, or too sensual, too careless, or too worldly-minded to live up to the doctrine, in order to excuse themselves, cry out, that "much learning, much study, or, what is more unaccountable, much piety, hath made them mad." And though, blessed be God! All do not thus disbelieve our report; yet amongst those who gladly receive the word, and confess that we speak the words of truth and soberness, there are so few, who arrive at any higher degree of piety than that of Agrippa, or are any farther persuaded than to be almost Christians, that I cannot but think it highly necessary to warn my dear hearers of the danger of such a state. And therefore, from the words of the text, shall endeavor to show these three things:FIRST, What is meant by an almost-Christian.

SECONDLY, What are the chief reasons, why so many are no more than almost Christians.

THIRDLY, I shall consider the ineffectualness, danger, absurdity, and uneasiness which attends those who are but almost Christians; and then conclude with a general exhortation, to set all upon striving not only be almost, but altogether Christians.

I. And, FIRST, I am to consider what is meant by an almost Christians.

An almost Christian, if we consider him in respect to his duty to God, is one that halts between two opinions; that wavers between Christ and the world; that would reconcile God and Mammon, light and darkness, Christ and Belial. It is true, he has an inclination to religion, but then he is very cautious how he goes too far in it: his false heart is always crying out, Spare thyself, do thyself no harm. He prays indeed, that "God's will may be done on earth, as it is in heaven." But notwithstanding, he is very partial in his obedience, and fondly hopes that God will not be extreme to mark every thing that he willfully does amiss; though an inspired apostle has told him, that "he who offends in one point is guilty of all." But chiefly, he is one that depends much on outward ordinances, and on that account looks upon himself as righteous, and despises others; though at the same time he is as great a stranger to the divine life as any other person whatsoever. In short, he is fond of the form, but never experiences the power of godliness in his heart. He goes on year after year, attending on the means of grace, but then, like Pharaoh's lean cows, he is never the better, but rather the worse for them.

If you consider him in respect to his neighbor, he is one that is strictly just to all; but then this does not proceed from any love to God or regard to man, but only through a principle of self-love: because he knows dishonesty will spoil his reputation, and consequently hinder his thriving in the world.

He is one that depends much upon being negatively good, and contents himself with the consciousness of having done no one any harm; though he reads in the gospel, that "the unprofitable servant was cast into outer darkness," and the barren fig-tree was cursed and dried up from the roots, not for bearing bad, but no fruit.

He is no enemy to charitable contributions in public, if not too frequently recommended: but then he is unacquainted with the kind offices of visiting the sick and imprisoned, clothing the naked, and relieving the hungry in a private manner. He thinks that these things belong only to the clergy, though his own false heart tells him, that nothing but pride keeps him from exercising these acts of humility; and that Jesus Christ, in the 25th chapter of St. Matthew, condemns persons to everlasting punishment, not merely for being fornicators, drunkards, or extortioners, but for neglecting these charitable offices, "When the Son of man shall come in his glory, he shall set the sheep on his right-hand, and the goats on his left.

And then shall he say unto them on his left hand, depart from me, ye cursed, into everlasting fire prepared for the devil and his angels: for I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick and in prison, and ye visited me not. Then shall they also say, Lord, when saw we thee an hungered, or a-thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, Verily I say unto you, inasmuch as ye have not done it unto one of the least of these my brethren, ye did it not unto me: and these shall go away into everlasting punishment unto me: and these shall go away into everlasting punishment." I thought proper to give you this whole passage of scripture at large, because our Savior lays such a particular stress upon it; and yet it is so little regarded, that were we to judge by the practice of Christians, one should be tempted to think there were no such verses in the Bible.

But to proceed in the character of an ALMOST CHRISTIAN: If we consider him in respect of himself; as we said he was strictly honest to his neighbor, so he is likewise strictly sober in himself: but then both his honesty and sobriety proceed from the same principle of a false self-love.

It is true, he runs not into the same excess of riot with other men; but then it is not out of obedience to the laws of God, but either because his constitution will not away with intemperance; or rather because he is cautious of forfeiting his reputation, or unfitting himself for temporal business. But though he is so prudent as to avoid intemperance and excess, for the reasons before-mentioned; yet he always goes to the extremity of what is lawful. It is true, he is no drunkard; but then he has no CHRISTIAN SELF-DENIAL. He cannot think our Savior to be so austere a Master, as to deny us to indulge ourselves in some particulars: and so by this means he is destitute of a sense of true religion, as much as if he lived in debauchery, or any other crime whatever. As to settling his principles as well as practice, he is guided more by the world, than by the word of God: for his part, he cannot think the way to heaven so narrow as some would make it; and therefore considers not so much what scripture requires, as what such and such a good man does, or what will best suit his own corrupt inclinations. Upon this account, he is not only very cautious himself, but likewise very careful of young converts, whose faces are set heavenward; and therefore is always acting the devil's part, and bidding them spare themselves, though they are doing no more than what the scripture strictly requires them to do: The consequence of which is, that "he suffers not himself to enter into the kingdom of God, and those that are entering in he hinders." Thus lives the almost Christian: not that I can say, I have fully described him to you; but from these outlines and sketches of his character, if your consciences have done their proper office, and made a particular application of what has been said to your own hearts, I cannot but fear that some of you may observe some features in his picture, odious as it is, to near resembling your own; and therefore I cannot but hope, that you will join with the apostle in the words immediately following the text, and wish yourselves "to be not only almost, but altogether Christians."

II. I proceed to the second general thing proposed; to consider the reasons why so many are no more than almost Christians.

1. And the first reason I shall mention is, because so many set out with false notions of religion; though they live in a Christian country, yet they know not what Christianity is. This perhaps may be esteemed a hard saying, but experience sadly evinces the truth of it; for some place religion in being of this or that communion; more in morality; most in a round of duties, and a model of performances; and few, very few acknowledge it to be, what it really is, a thorough inward change of nature, a divine life, a vital participation of Jesus Christ, an union of the soul with God; which the apostle expresses by saying, "He that is joined to the Lord is one spirit." Hence it happens, that so many, even of the most knowing professors, when you come to converse with them concerning the essence, the life, the soul of religion, I mean our new birth in Jesus Christ, confess themselves quite ignorant of the matter, and cry out with Nicodemus, "How can this thing be?" And no wonder then, that so many are only almost Christians, when so many know not what Christianity is: no marvel, that so many take up with the form, when they are quite strangers to the power of godliness; or content themselves with the shadow, when they know so little about the substance of it. And this is one cause why so many are almost, and so few are altogether Christians.

2. A second reason that may be assigned why so many are no more than almost Christians, is a servile fear of man: multitudes there are and have been, who, though awakened to a sense of the divine life, and have tasted and felt the powers of the world to come; yet out of a base sinful fear of being counted singular, or contemned by men, have suffered all those good impressions to wear off. It is true, they have some esteem for Jesus Christ; but then, like Nicodemus, they would come to him only by night: they are willing to serve him; but then they would do it secretly, for fear of the Jews: they have a mind to see Jesus, but then they cannot come to him because of the press, and for fear of being laughed at, and ridiculed by those with whom they used to sit at meat. But well did our Savior prophesy of such persons, "How can ye love me, who receive honor one of another?" Alas! have they never read, that "the friendship of this world is enmity with God;" and that our Lord himself has threatened, "Whosoever shall be ashamed of me or of my words, in this wicked and adulterous generation, of him shall the Son of man be ashamed, when he cometh in the glory of his Father and of his holy angels?" No wonder that so many are no more than almost Christians, since so many "love the praise of men more than the honor which cometh of God."

3. A third reason why so many are no more than almost Christians, is a reigning love of money. This was the pitiable case of that forward young man in the gospel, who came running to our blessed Lord, and kneeling before him, inquired "what he must do to inherit eternal life;" to whom our blessed Master replied, "Thou knowest the commandments, Do not kill, Do not commit adultery, Do not steal:" To which the young man replied, "All these have I kept from my youth." But when our Lord proceeded to tell him, "Yet lackest thou one thing; Go sell all that thou hast, and give to the poor; he was grieved at that saying, and went away sorrowful, for he had great possessions!" Poor youth! He had a good mind to be a Christian, and to inherit eternal life, but thought it too dear, if it could be purchased at no less an expense than of his estate! And thus many, both young and old, now-a-days, come running to worship our blessed Lord in public, and kneel before him in private, and inquire at his gospel, what they must do to inherit eternal life: but when they find they must renounce the self- enjoyment of riches, and forsake all in affection to follow him, they cry, "The Lord pardon us in this thing! We pray thee, have us excused." But is heaven so small a trifle in men's esteem, as not to be worth a little gilded earth? Is eternal life so mean a purchase, as not to deserve the temporary renunciation of a few transitory riches? Surely it is. But however inconsistent such a behavior may be, this inordinate love of money is too evidently the common and fatal cause, why so many are no more than almost Christians.

4. Nor is the love of pleasure a less uncommon, or a less fatal cause why so many are no more than almost Christians. Thousands and ten thousands there are, who despise riches, and would willingly be true disciples of Jesus Christ, if parting with their money would make them so; but when they are told that our blessed Lord has said, "Whosoever will come after him must deny himself;" like the pitiable young man before-mentioned, "they go away sorrowful"" for they have too great a love for sensual pleasures. They will perhaps send for the ministers of Christ, as Herod did for John, and hear them gladly: but touch them in their Herodias, tell them they must part with such or such a darling pleasure; and with wicked Ahab they cry out, "Hast thou found us, O our enemy?" Tell them of the necessity of mortification and self-denial, and it is as difficult for them to hear, as if you was to bid them "cut off a right-hand, or pluck out a right-eye." They cannot think our blessed Lord requires so much at their hands, though an inspired apostle has commanded us to "mortify our members which are upon earth." And who himself, even after he had converted thousands, and was very near arrived to the end of his race, yet professed that it was his daily practice to "keep under his body, and bring it into subjection, lest after he had preached to others, he himself should be a cast-away!" But some men would be wiser than this great apostle, and chalk out to us what they falsely imagine an easier way to happiness. They would flatter us, we may go to heaven without offering violence to our sensual appetites; and enter into the strait gate without striving against our carnal inclinations. And this is another reason why so many are only almost, and not altogether Christians.

5. The fifth and last reason I shall assign why so many are only almost Christians, is a fickleness and instability of temper.

It has been, no doubt, a misfortune that many a minister and sincere Christian has met with, to weep and wail over numbers of promising converts, who seemingly began in the Spirit, but after a while fell away, and basely ended in the flesh; and this not for want of right notions in religion, nor out of a servile fear of man, nor from the love of money, or of sensual pleasure, but through an instability and fickleness of temper.

They looked upon religion merely for novelty, as something which pleased them for a while; but after their curiosity was satisfied, they laid it aside again: like the young man that came to see Jesus with a linen cloth about his naked body, they have followed him for a season, but when temptations came to take hold on them, for want of a little more resolution, they have been stripped of all their good intentions, and fled away naked. They at first, like a tree planted by the water-side, grew up and flourished for a while; but having no root in themselves, no inward principle of holiness and piety, like Jonah's gourd, they were soon dried up and withered. Their good intentions are too like the violent motions of the animal spirits of a body newly beheaded, which, though impetuous, are not lasting. In short, they set out well in their journey to heaven, but finding the way either narrower or longer than they expected, through an unsteadiness of temper, they have made an eternal halt, and so "returned like the dog to his vomit, or like the sow that was washed to her wallowing in the more!" But I tremble to pronounce the fate of such unstable professors, who having put their hands to the plough, for want of a little more resolution, shamefully look back. How shall I repeat to them that dreadful threatening, "If any man draw back, my soul shall have no pleasure in him:" And again, "It is impossible (that is, exceeding difficult at least) for those that have been once enlightened, and have tasted of the heavenly gift, and the powers of the world to come, if they should fall away, to be renewed again unto repentance." But notwithstanding the gospel is so severe against apostates, yet many that begun well, through a fickleness of temper, (O that none of us here present may ever be such) have been by this means of the number of those that turn back unto perdition. And this is the fifth, and the last reason I shall give, why so many are only almost, and not altogether Christians.

III. Proceed we now to the general thing proposed, namely, to consider the folly of being no more than an almost Christian.

1. And the FIRST proof I shall give of the folly of such a proceeding is, that it is ineffectual to salvation. It is true, such men are almost good; but almost to hit the mark, is really to miss it. God requires us "to love him with all our hearts, with all our souls, and with all our strength." He loves us too well to admit any rival; because, so far as our hearts are empty of God, so far must they be unhappy. The devil, indeed, like the false mother that came before Solomon, would have our hearts divided, as she would have had the child; but God, like the true mother, will have all or none. "My Son, give me thy heart," thy whole heart, is the general call to all: and if this be not done, we never can expect the divine mercy.

Persons may play the hypocrite; but God at the great day will strike them dead, (as he did Ananias and Sapphira by the mouth of his servant Peter) for pretending to offer him all their hearts, when they keep back from him the greatest part. They may perhaps impose upon their fellow- creatures for a while; but he that enabled Elijah to cry out, "Come in thou wife of Jeroboam," when she came disguised to inquire about he sick son, will also discover them through their most artful dissimulations; and if their hearts are not wholly with him, appoint them their portion with hypocrites and unbelievers.

2. But, SECONDLY, What renders an half-way-piety more inexcusable is, that it is not only insufficient to our own salvation, but also very prejudicial to that of others.

An almost Christian is one of the most hurtful creatures in the world; he is a wolf in sheep's clothing: he is one of those false prophets, our blessed Lord bids us beware of in his sermon on the mount, who would persuade men, that the way to heaven is broader than it really is; and thereby, as it was observed before, "enter not into the kingdom of God themselves, and those that are entering in they hinder." These, these are the men that turn the world into a luke-warm Laodicean spirit; that hang out false lights, and so shipwreck unthinking benighted souls in their voyage to the haven of eternity. These are they who are greater enemies to the cross of Christ, than infidels themselves: for of an unbeliever every one will be aware; but an almost Christian, through his subtle hypocrisy, draws away many after him; and therefore must expect to receive the greater damnation.

3. But, THIRDLY, As it is most prejudicial to ourselves and hurtful to others, so it is the greatest instance of ingratitude we can express towards our Lord and Master Jesus Christ. For did he come down from heaven, and shed his precious blood, to purchase these hearts of ours, and shall we only give him half of them? O how can we say we love him, when our hearts are not wholly with him? How can we call him our Savior, when we will not endeavor sincerely to approve ourselves to him, and so let him see the travail of his soul, and be satisfied!

Had any of us purchased a slave at a most expensive rate, and who was before involved in the utmost miseries and torments, and so must have continued for ever, had we shut up our bowels of compassion from him; and was this slave afterwards to grow rebellious, or deny giving us but half his service; how, how should we exclaim against his base ingratitude! And yet this base ungrateful slave thou art, O man, who acknowledgest thyself to be redeemed from infinite unavoidable misery and punishment by the death of Jesus Christ, and yet wilt not give thyself wholly to him. But shall we deal with God our Maker in a manner we would not be dealt with by a man like ourselves? God forbid! No. Suffer me, therefore, To add a word or two of exhortation to you, to excite you to be not only almost, but altogether Christians. O let us scorn all base and treacherous treatment of our King and Savior, of our God and Creator. Let us not take some pains all our lives to go to haven, and yet plunge ourselves into hell as last. Let us give to God our whole hearts, and no longer halt between two opinions: if the world be God, let us serve that; if pleasure be a God, let us serve that; but if the Lord he be God, let us, O let us serve him alone. Alas! why, why should we stand out any longer?

Why should we be so in love with slavery, as not wholly to renounce the world, the flesh, and the devil, which, like so many spiritual chains, bind down our souls, and hinder them from flying up to God. Alas! what are we afraid of? Is not God able to reward our entire obedience? If he is, as the almost Christian's lame way of serving him, seems to grant, why then will we not serve him entirely? For the same reason we do so much, why do we not do more? Or do you think that being only half religious will make you happy, but that going farther, will render you miserable and uneasy? Alas!

This, my brethren, is delusion all over: for what is it but this half piety, this wavering between God and the world, that makes so many, that are seemingly well disposed, such utter strangers to the comforts of religion? They choose just so much of religion as will disturb them in their lusts, and follow their lusts so far as to deprive themselves of the comforts of religion. Whereas on the contrary, would they sincerely leave all in affection, and give their hearts wholly to God, they would then (and they cannot till then) experience the unspeakable pleasure of having a mind at unity with itself, and enjoy such a peace of God, which even in this life passes all understanding, and which they were entire strangers to before. It is true, it we will devote ourselves entirely to God, we must meet with contempt; but then it is because contempt is necessary to heal our pride. We must renounce some sensual pleasures, but then it is because those unfit us for spiritual ones, which are infinitely better. We must renounce the love of the world; but then it is that we may be filled with the love of God: and when that has once enlarged our hearts, we shall, like Jacob when he served for his beloved Rachel, think nothing too difficult to undergo, no hardships too tedious to endure, because of the love we shall then have for our dear Redeemer. Thus easy, thus delightful will be the ways of God even in this life: but when once we throw off these bodies, and our souls are filled with all the fullness of God, O! what heart can conceive, what tongue can express, with what unspeakable joy and consolation shall we then look back on our past sincere and hearty services. Think you then, my dear hearers, we shall repent we had done too much; or rather think you not, we shall be ashamed that we did no more; and blush we were so backward to give up all to God; when he intended hereafter to give us himself?

Let me therefore, to conclude, exhort you, my brethren, to have always before you the unspeakable happiness of enjoying God. And think withal, that every degree of holiness you neglect, every act of piety you omit, is a jewel taken out of your crown, a degree of blessedness lost in the vision of God. O! do but always think and act thus, and you will no longer be laboring to compound matters between God and the world; but, on the contrary, be daily endeavoring to give up yourselves more and more unto him; you will be always watching, always praying, always aspiring after farther degrees of purity and love, and consequently always preparing yourselves for a fuller sight and enjoyment of that God, in whose presence there is fullness of joy, and at whose right-hand there are pleasures for ever more. Amen! Amen!

Repost - Revival Hymn

Today's Quotes

"Scratching people where they itch and addressing their "felt needs" is a stratagem of the poor steward of the oracles of God. This was the recipe for success for the false prophets of the Old Testament." - R.C. Sproul

"We need to adjust our presentation of the gospel. We cannot dismiss the fact that God hates sin and punishes sinners with eternal torment. How can we begin a gospel presentation by telling people on their way to hell that God has a wonderful plan for their lives?" - John MacArthur

"If I had my way, I would declare a moratorium on public preaching of the "plan of salvation" in America for one to two years. Then I would call on everyone who has use of the airwaves and the pulpits to preach the holiness of God, the righteousness of God, and the Law of God, until sinners would cry out, "What must we do to be saved?" Then I would take them off in a corner and whisper the gospel to them. Don't use John 3:16. Such drastic action is needed because we have gospel-hardened a generation of sinners by telling them how to be saved before they have any understanding why they need to be saved." - Paris Reidhead

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John MacArthur - There Are Only Two Religions

C.H. Spurgeon - A Defense of Calvinism

Thanks to Lane for posting this:

"I have my own private opinion that there is no such thing as preaching Christ and Him crucified, unless we preach what nowadays is called Calvinism. It is a nickname to call it Calvinism; Calvinism is the gospel, and nothing else. I do not believe we can preach the gospel, if we do not preach justification by faith, without works; nor unless we preach the sovereignty of God in His dispensation of grace; nor unless we exalt the electing, unchangeable, eternal, immutable, conquering love of Jehovah; nor do I think we can preach the gospel, unless we base it upon the special and particular redemption of His elect and chosen people which Christ wrought out upon the cross; nor can I comprehend a gospel which lets saints fall away after they are called, and suffers the children of God to be burned in the fires of damnation after having once believed in Jesus. Such a gospel I abhor."

- C.H. Spurgeon

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Part 2



Part 3



Part 4

John MacArthur - Cultural Morality Is Not Biblical!

Ryan Habbena - Free Online Systematic Theology Class

- Hosted by Twin City Fellowship

Pastor Ryan Habbena is teaching a systematic theology class at Twin City Fellowship. The class is available online here.

The course being taught by Pastor Ryan Habbena will cover the basics of Systematic Theology.

The class begins April 10 and the files will be updated weekly.

I would encourage you to take advantage of this great resource.

While you are on the Twin City website, be sure to check out the terrific articles written by Pastor Bob DeWaay here.

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R.C. Sproul - Man's Total Depravity

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Part 2



Part 3

Paul Washer - How Then Should We Live?

Mark Kielar - John The Baptist - Repentance

Paul Washer Sermons

Genuine Prayer

Giving Your All - More Of God Means Less Of The World

Regeneration and Self Denial ***My All-Time Favorite Washer Sermon - A Must Listen To***

Present Your Bodies - Part 1

Present Your Bodies - Part 2

Present Your Bodies - Part 3

I Am Under Obligation

The Knowledge Of God

The Vine And The Branches

I Wish That You Were Cold Or Hot

The Heart Of The Gospel

Guide Posts and Warning Signs

There Is Too Much Riding On Eternity

The Greatest Text In The Bible

The Meaning Of The Cross

Who's Slave Are You?

Your Ultimate Purpose

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The Comforting Doctrine of God's Unconditional Election

John Piper - Expositional Preaching

R.C. Sproul - The Difference Between Justification and Salvation

What Is The Gospel? Define It.

Reflect On These Quotes And Scripture Verses

"The gospel that Jesus proclaimed was a call to discipleship, a call to follow Him in submissive obedience, not just a plea to make a decision or pray a prayer." (MacArthur)

"Saving faith is a working faith. That faith by means of which we are justified is the kind or quality of faith that produces obedience and the fruit of the Spirit. In the absence of obedience, in the absence of fruit, in the absence of submission to the lordship of Jesus, there is doubt whether the faith is saving." (Storms)

"If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Whoever does not carry his own cross and come after Me cannot be My disciple. So therefore, no one of you can be My disciple who does not give up all his own possessions." (Luke 14:26-27;33)

"If, ten years ago, you had told me that I would live to see literate evangelicals, some with doctorates and a seminary teaching record, arguing for the reality of an eternal salvation, divinely guaranteed, that may have in it no repentance, no discipleship, no behavioral change, no practical acknowledgment of Christ as Lord of one's life, and no perseverance in faith, then I would have told you that you were out of your mind. Stark, staring, bonkers, is the British phrase I would probably have used." (Packer)

"As a matter of summation, then, what Jesus is calling for in these verses is a forsaking of everything and the unconditional surrender of self to him as Lord if we are to become his disciple. These are the conditions he clearly sets forth for entering into a relationship with himself. It is a commitment that is necessary for entering the kingdom of God. Apart from this commitment to become his disciple we cannot be saved." (Webster)

"If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever wishes to save his life shall lose it; but whoever loses his life for My sake and the gospel’s shall save it. For what does it profit a man to gain the whole world, and forfeit his soul? For what shall a man give in exchange for his soul?" (Mk. 8:34–37. Cf. Lk. 9:23–27).

"In light of these passages it is clear that Jesus never taught that an individual could become a Christian and then at a later time make a secondary wholehearted commitment to him as a disciple. Jesus does not separate being a Christian from being a disciple. They are interchangeable terms. According to Jesus, if one is not a disciple he is not a Christian." (Webster)

"Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains by itself alone; but if it dies it bears much fruit. He who loves his life loses it; and he who hates his life in this world shall keep it to life eternal. If anyone serves Me, let him follow Me; and where I am, there shall My servant also be; if anyone serves Me, the Father will honor him." (John 12:24-26)

"Enter the narrow gate; for the gate is wide and the way is broad that leads to destruction and many are those who enter by it. For the gate is small, and the way is narrow that leads to life, and few are those who find it." (Matthew 7:13-14)

"Repentance is more than just sorrow for the past; repentance is a change of mind and heart, a new life of denying self and serving the Savior as King in self’s place...More than once Christ deliberately called attention to the radical break with the past that repentance involves." (Packer)

"Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven; but he who does the will of My Father who is in heaven. Many will say to Me on that day, ‘Lord, Lord, did we not prophecy in your name, and in Your name cast out demons, and in Your name perform many miracles?’ And I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness" (Matthew 7: 21-23)

"We have no basis to believe that we can come casually and sprightly to the Lord Jesus and say, I have come for some help, Lord Jesus. I understand that you are the Savior so I am going to believe and be saved and then I am going to turn away and think about the other matters of lordship and allegiance and obedience at some other time in the future. I warn you, you will not get help from Him in that way for the Lord will not save those whom He cannot command. He will not divide His offices. You cannot believe on a half Christ. We take Him for what He is, the anointed Savior and Lord who is King of Kings and Lord of Lords." (Tozer)

"That if you confess with your mouth Jesus as Lord, and shalt believe in your heart that God raised Him from the dead, you shall be saved." (Romans 10:9)

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