"How God Calls Our Hearts From the World" by John Owen

The great battle raging in heaven and earth concerns the hearts and minds of men. That the world should fight for man’s heart is no wonder. Everything in the world has no greater aim than to possess the hearts and minds of men. But here lies the danger, for the world and everything in it lies under the curse of God. So there is no greater evil we can do to our souls than to give our hearts and mind to this world and the things of this world. But that the holy God should also plead for the hearts and minds of men is a wonder indeed.

God says to man, ‘My son, give me your heart’ (Prov. 23:26). God will not accept anything from us unless it is given from the depths of our hearts. The most costly sacrifice will not be accepted unless it is given from the heart. All the purposes of God’s grace, all the counsels of his will, are centred on one purpose and that is to bring back the hearts and minds of men to himself. He wants nothing else but that man should love him with all his heart and soul and mind and strength (Deut. 10:12). God has also revealed what he intends to do in order to bring back man’s heart and mind to himself. He will circumcise man’s heart so that man may once again love the Lord his God with all his heart and with all his soul, in order that he may live and not die (Deut. 30:6).

On the other hand, the world with painted face, seductive promises and glorious robes, and assisted by Satan, also seeks to draw and hold the hearts and minds of men. And if man prefers the world before God, he shall justly perish along with the world, and be rejected by the one whom he has rejected (Prov. 1:24-31).

Our hearts and minds are the only real things we have to give, the only power which our souls have by which we may give ourselves as a gift, in order that we may belong to another. Every other power which our souls possess, even the most noble of them, are only equipped to receive. But by our hearts and minds we can give away what we are and all that we have. So it is only by our hearts and minds that we can give ourselves to God as he requires.

"Sanctification" by John Bunyan

I come now to another observation with which I will present you, and that is this, namely, “that every one that in way of profession and religion names the name of Christ, should depart from iniquity.”

I say, that every one that in a way of profession and religion, nameth the name of Christ, should depart from iniquity. This truth needs more practice than proof: for I think there are none that have either scripture or reason by them, but will freely consent to this.

Nor is there anything ambiguous in the observation that we need now to stand upon the explaining of. For,

What iniquity is, who knows not?

That it cleaves to the best, who knows not?

That it is disgraceful to profession, who knows not? and therefore that it ought to be departed from, who knows not?

But because the motives in particular may not be so much considered as they ought, and because it is Satan’s design to tempt us to be unholy, and to keep iniquity and the professing man together; therefore I will in this place spend some arguments upon you that profess, and in a way of profession do name the name of Christ, that you depart from iniquity; to wit, both in the inward thought, and in the outward practice of it. And those arguments shall be of four sorts, some respecting Christ, some his Father, some ourselves.

Our Relation to Christ

First. The Christ, whom you profess, whose name you name, and whose disciples you pretend to be, is holy. “Be ye holy, for I am holy.” (I Peter 1:16) This is natural to our discourse: for if Christ be holy, and if we profess him, and in professing of him, declare that we are his disciples, we ought therefore to depart from iniquity, that we may show the truth of our profession to the world.

Second. They that thus name the name of Christ should depart from iniquity, because this Christ, whose name we name is loving. Those that have a loving master, a master that is continually extending his love unto his servants, should be forward in doing of his will, that thereby they may show their sense, and acceptation of the love of their master. Why, this is his will, “that we depart from iniquity, that we throw sin away; that we fly every appearance of evil.” (I Thess. 5:22)

"The Reformers on the Necessity for Repentance and Sanctification" 2

Huldrych Zwingli (the Swiss Reformer):

The second part of the gospel, then, is repentance: not that which takes place for a time, but that which makes a man who knows himself blush and be ashamed of his old life, for one reason because he sees it ought to be altogether foreign to a Christian to waste away in those sins from which he rejoiced to believe that he had been delivered...Therefore when Christ and John and the Apostles preach, saying, ‘Repent,’ they are simply calling us to a new life quite unlike our life before; and those who had undertaken to enter upon this were marked by an initiatory sacrament, baptism to wit, by which they give public testimony that they were going to enter upon a new life. (Commentary On True and False Religion (Durham: Labyrinth, 1981), pp. 131–132)


Martin Bucer:

It is a quality of the Kingdom of Christ that in it the repentance of sinners must always be preached. Hence where the kingdom of Christ has truly been received, there it is necessary that the sins of all be severely rebuked, that men may give themselves up completely to the kingship of Christ in order to be cleansed from their sins and endowed with the spirit of righteousness...Thus it is a hollow mockery that those who do not make a wholehearted effort to do the things that are pleasing to the heavenly Father should declare themselves citizens and members of the Kingdom of Christ. (On the Kingdom of Christ. Found in The Library of Christian Classics (Philadelphia: Westminster, 1969), Volume XIX, p. 219)

"The Reformers on the Necessity for Repentance and Sanctification"

                  John Calvin:

Even though we have taught in part how to possess Christ, and how through it we enjoy his benefits, this would still remain obscure if we did not add an explanation of the effects we feel. With good reason, the sum of the gospel is held to consist in repentance and the forgiveness of sins (Luke 24:47; Acts 5:31). Any discussion of faith, therefore, that omitted these two topics would be barren and mutilated and well–nigh useless...Surely no one can embrace the grace of the gospel without betaking himself from the errors of his past life into the right way, and applying his whole effort to the practice of repentance.
Can true repentance stand apart from faith? Not at all. But even though they cannot be separated, they ought to be distinguished (Institutes of the Christian Religion. Found in The Library of Christian Classics (Philadelphia: Westminster, 1960), Volume XIX, Book III, Chapters 1, 5, pp. 592-593, 597).

The Hebrew word for ‘repentance’ is derived from conversion or return; the Greek word, from change of mind or of intention. And the thing itself corresponds closely to the etymology of both words. The meaning is that, departing from ourselves, we turn to God, and having taken off our former mind, we put on a new. On this account, in my judgment, repentance can thus be well defined: it is the turning of our life to God...When we call it a ‘turning of life to God,’ we require a transformation, not only in outward works, but in the soul itself. Only when it puts off its old nature does it bring forth the fruits of works in harmony with its renewal. The prophet, wishing to express this change, bids whom he calls to repentance to get themselves a new heart (Ezek. 18:31).
Outward uprightness of life is not the chief point of repentance, for God looks into men’s hearts. Whoever is moderately versed in Scripture will understand by himself...that when we have to deal with God nothing is achieved unless we begin from the inner disposition of the heart (emphasis mine). (Institutes of the Christian Religion. Found in The Library of Christian Classics (Philadelphia: Westminster, 1960), Volume XIX, Book III.3. 5-6, 16, pp. 597-598, 609-610.

"SHORT TREATISE ON THE HOLY SUPPER OF OUR LORD JESUS CHRIST" by John Calvin

1. REASON WHY MANY WEAK CONSCIENCES REMAIN IN SUSPENSE AS TO THE TRUE DOCTRINE OF THE SUPPER.As the holy sacrament of the Supper of our Lord Jesus Christ has long been the subject of several important errors, and in these past years been anew enveloped in diverse opinions and contentious disputes, it is no wonder if many weak consciences cannot fairly resolve what view they ought to take of it, but remain in doubt and perplexity, waiting till all contention being laid aside, the servants of God come to some agreement upon it. However, as it is a very perilous thing to have no certainty on an ordinance, the understanding of which is so requisite for our salvation, I have thought it might be a very useful labor to treat briefly and, nevertheless, clearly deduce a summary of what is necessary to be known of it. I may add that I have been requested to do so by some worthy persons, whom I could not refuse without neglecting my duty. In order to rid ourselves of all difficulty, it is expedient to attend to the order which I have determined to follow.




2. THE ORDER TO BE OBSERVED IN THIS TREATISE. First, then, we will explain to what end and for what reason our Lord instituted this holy sacrament.
Secondly, What fruit and utility we receive from it, when it will likewise be shown how the body of Jesus Christ is given to us.
Thirdly, What is the legitimate use of it.
Fourthly, We will detail the errors and superstitions with which it has been contaminated, when it will be shown how the servants of God ought to differ from the Papists.
Lastly, We will mention what has been the source of the discussion which has been so keenly carried on, even among those who have, in our time, brought back the light of the gospel, and employed themselves in rightly edifying the Church in sound doctrine.




3. AT BAPTISM GOD RECEIVES US INTO HIS CHURCH AS
MEMBERS OF HIS FAMILY.
In regard to the first article Since it has pleased our good God to receive us by baptism into his Church, which is his house, which he desires to maintain and govern, and since he has received us to keep us not merely as domestics, but as his own children, it remains that, in order to do the office of a good father, he nourishes and provides us with every thing necessary for our life. In regard to corporal nourishment, as it is common to all, and the bad share in it as well as the good, it is not peculiar to his family. It is very true that we have an evidence of his paternal goodness in maintaining our bodies, seeing that we partake in all the good things which he gives us with his blessing. But as the life into which he has begotten us again is spiritual, so must the food, in order to preserve and strengthen us, be spiritual also. For we should understand, that not only has he called us one day to possess his heavenly inheritance, but that by hope he has already in some measure installed us in possession; that not only has he promised us life, but already transported us into it, delivering us from death, when by adopting us as his children, he begot us again by immortal seed, namely, his word imprinted on our hearts by the Holy Spirit.

"The Doctrine of the Covenant in Reformed Theology" by Geerhardus Vos

 At present there is general agreement that the doctrine of the covenants is a peculiarly Reformed doctrine. It emerged in Reformed theology where it was assured of a permanent place and in a way that has also remained confined within these bounds. It is true that towards the end of the seventeenth century this doctrine was taken over by several Lutheran theologians,2 but this apparently took place by way of imitation, the doctrine being unknown within the genuine Lutheran framework. With the Reformed theologians, on the other hand, its emergence occurs in the period of richest development. With full force it lays hold of theological thinking, which in many cases it bends in a distinctive direction.

The last-mentioned phenomenon has caused some to be of the opinion that the doctrine of the covenant was something new which did indeed grow up in Reformed soil, but which nevertheless first came to light in Cocceius and his school. Cocceianism and covenant theology would then amount to the same thing. If that is taken to mean that Cocceius was the first to make the covenant idea the dominant concept of his system, then there is some truth to this opinion. Yet even then it cannot be fully agreed with. Cloppenburg and Gellius Snecanus3 had already come up with a covenant theology in the Netherlands, and the same can be said of Olevianus in Germany. What was new in Cocceius was not his covenant theology as such, but rather the historical conclusions for the economy of redemption which he drew from the covenant concept. When these conclusions became apparent, the struggle against Cocceianism was on.
If we are looking only for the covenant concept itself, rather than for a covenant theology, we can go back a lot further. Many Reformed theologians had in their systems a locus on the covenant or on the testaments. Trelcatius, father and son, Junius, Gomarus, and others taught the covenant in this sense. With them the concept remained rather subordinate, so that they cannot be called federalists in the later sense of the term.

"A Call to the Unconverted" by Charles H. Spurgeon

A Sermon(No. 174)Delivered on Sabbath Evening, November 8, 1857, by the
REV. C. H. Spurgeon
At New Park Street Chapel, Southwark.

---

"For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them."—Galatians 3:10.

Y HEARER, ART THOU a believer, or no? for, according to thine answer to that question, must be the style in which I shall address thee to-night. I would ask thee as a great favor to thine own soul, this evening to divest thyself of the thought that thou art sitting in a chapel, and hearing a minister who is preaching to a large congregation. Think thou art sitting in thine own house, in thine own chair, and think that I am standing by thee, with thy hand in mine, and am speaking personally to thee, and to thee alone; for that is how I desire to preach this night to each of my hearers—one by one. I want thee, then, in the sight of God, to answer me this all important and solemn question before I begin—Art thou in Christ, or art thou not? Hast thou fled for refuge to him who is the only hope for sinners? or art thou yet a stranger to the commonwealth of Israel, ignorant of God, and of his holy Gospel? Come—be honest with thine own heart, and let thy conscience say yes, or no, for one of these two things thou art to-night—thou art either under the wrath of God, or thou art delivered from it. Thou art to-night either an heir of wrath, or an inheritor of the kingdom of grace. Which of these two? Make no "ifs" or "ahs" in your answer. Answer straight forward to thine own soul; and if there be any doubt whatever about it, I beseech thee rest not till that doubt be resolved. Do not take advantage of that doubt to thyself, but rather take a disadvantage from it. Depend upon it, thou art more likely to be wrong than thou art to be right; and now put thyself in the scale, and if thou dost not kick the beam entirely, but if thou hangest between the two, and thou sayest, "I know not which," better that thou shouldst decide for the worst, though it should grieve thyself, than that thou shouldst decide for the better, and be deceived, and so go on presumptuously until the pit of hell shall wake thee from thy self-deception. Canst thou, then, with one hand upon God's holy word, and the other upon thine own heart, lifts thine eye to heaven, and say, "One thing I know, that whereas I was blind, now I see; I know that I have passed from death unto life, I am not now what I once was; 'I the chief of sinners am, but Jesus died for me.' And if I be not awfully deceived, I am this night "A sinner saved by blood, a monument of grace?'" My brother, God speed you; the blessing of the Most High be with you. My text has no thunders in it for you. Instead of this verse, turn to the 13th, and there read your inheritance—"Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree." So Christ was cursed in the stead of you, and you are secure, if you are truly converted, and really a regenerated child of God.
But my hearer, I am solemnly convinced that a large proportion of this assembly dare not say so; and thou to-night (for I am speaking personally to thee), remember that thou art one of those who dare not say this, for thou art a stranger to the grace of God. Thou durst not lie before God, and thine own conscience, therefore thou dost honestly say, "I know I was never regenerated; I am now what I always was, and that is the most I can say." Now, with you I have to deal, and I charge you by him who shall judge the quick and the dead, before whom you and I must soon appear, listen to the words I speak, for they may be the last warning you shall ever hear, and I charge my own soul also, be thou faithful to these dying men, lest haply on thy skirts at last should be found the blood of souls, and thou thyself shouldst be a castaway. O God, make us faithful this night and give the hearing ear, and the retentive memory, and the conscience touched by the Spirit, for Jesus' sake.
First, to-night we shall try the prisoner; secondly, we shall declare his sentence; and thirdly, if we find him confessing and penitent, we shallproclaim his deliverance; but not unless we find him so.

"Double Predestination" by R.C. Sproul

"A horrible decree ...." "Most ruthless statement. . . ." "A terrible theological theory. . . ." "An illegitimate inference of logic. . ." These and other similar epithets have been used frequently to articulate displeasure and revulsion at the Reformed doctrine of double predestination. Particularly abhorrent to many is the notion that God would predestinate (in any sense) the doom of the reprobate.

The "Double" of Predestination

The goal of this essay is not to provide a comprehensive analysis, exposition, or defense of the doctrine of election or predestination. Rather, the essay is limited to a concern for the "double" aspect of predestination with particular reference to the question of the relationship of God's sovereignty to reprobation or preterition.
     The use of the qualifying term "double" has been somewhat confusing in discussions concerning predestination. The term apparently means one thing within the circle of Reformed theology and quite another outside that circle and at a popular level of theological discourse. The term "double" has been set in contrast with a notion of "single" predestination. It has also been used as a synonym for a symmetrical view of predestination which sees election and reprobation being worked out in a parallel mode of divine operation. Both usages involve a serious distortion of the Reformed view of double predestination.

Viewing double predestination as a distinction from single predestination may be seen in the work of Emil Brunner. Brunner argues that it is impossible to deduce the doctrine of double predestination from the Bible. He says:

The Bible does not contain the doctrine of double predestination, although in a few isolated passages it seems to come close to it. The Bible teaches that all salvation is based on the eternal Election of God in Jesus Christ, and that this eternal Election springs wholly and entirely from God's sovereign freedom. But wherever this happens, there is no mention of a decree of rejection. The Bible teaches that alongside of the elect there are those who are not elect, who are "reprobate," and indeed that the former are the minority and the latter the majority; but in these passages the point at issue is not eternal election but "separation" or "selection" in judgment. Thus the Bible teaches that there will be a double outcome of world history, salvation and ruin, Heaven and hell. But while salvation is explicitly taught as derived from the eternal election, the further conclusion is not drawn that destruction is also based upon a corresponding decree of doom.¹

"Barking at Thunder" by Charles H. Spurgeon

THE first time our young dog heard the thunder it startled him. He leaped up, gazed around in anger, and then began to bark at the disturber of his peace. When the next crash came he grew furious, and flew round the room, seeking to tear in pieces the intruder who dared thus to defy him. It was an odd scene. The yelping of a dog pitted against the artillery of heaven! Poor foolish creature, to think that his bark could silence the thunder-clap, or intimidate the tempest! What was he like? His imitators are not far to seek. Among us at this particular juncture there are men of an exceedingly doggish breed who go about howling at their Maker. They endeavor to bark the Almighty out of existence, to silence the voice of his gospel, and to let him know that their rest is not to be disturbed by his warnings. We need not particularize; the creatures are often heard, and are very fond of public note, even when it takes an unfriendly form. Let them alone. They present a pitiful spectacle. We could smile at them if we did not feel much more compelled to weep. The elements of a tragedy are wrapt up in this comedy. To-day they defy their Maker, but to-morrow they may be crushed beneath his righteous indignation. At any rate, the idea of fearing them must never occur to us; their loudest noise is vocalized folly; their malice is impotent, their fury is mere fume. "He that sitteth in the heavens doth laugh: the Lord doth have them in derision."—C. H. S.






by C. H. Spurgeon
From the August 1883 Sword and Trowel

"Door-to-Door Evangelism Tips" by Ray Kane

HELPFUL DOOR-TO-DOOR
SOUL WINNING GUIDELINES

1. PRAY FERVENTLY:Pray privately (i.e. at home) well in advance of outings and pray privately for the people you make contact with. Pray as if the eternal destiny of people's souls depended on God hearing and answering your prayers, remembering how Moses interceded for rebellious Israel many times (Exodus 32, Numbers 14, etc.) and how Paul prayed for his fellow Jews (Romans 9:3). Pray according to God's promises in His Word. For example, you could pray that God would give you the joy of the Lord for your strength (Nehemiah 8:10). Remember: "Except the LORD build the house, they labour in vain that build it" (Psalm 127:1)
2. THINK LIKE AN AMBASSADOR:Remind yourself that you are going out with the intention of trying to best represent your precious Lord and Saviour. Groom yourself as if your appearance really matters. Dress neat, be clean, use breath-mints, etc.
3. A WORKMAN BRINGS THE RIGHT TOOLS:
A. Carry an easy to read Bible: avoid anything too large or too small and avoid computer Bibles and anything else that would be distracting to you or to others.
B. Bring an extra New Testament with you to give to someone that may not have a Bible but would like one. The Bible should be labeled with your church or ministry's contact information to provide a way for the person to obtain follow-up information and additional discipleship.
C. Bring tracts appropriate for who you will meet: tracts in various foreign languages (Spanish, Hindi for people from India, Arabic for Muslims, etc.  Bring tracts that , Jewish, Catholic, Muslim, etc.  Be sure to check out our article "Good Versus Not-So-Good Evangelistic Literature ".
D. Bring something to write down information about people you contact and prayer requests or other needs they may inform you of.
4. ACT LIKE TRUE MEN AND WOMEN OF GOD:A. Arrive early for soul-winning outings to ensure that there is adequate time to prepare materials and to pray together.
B. Avoid talking outside of people's doors so they won't hear something you would not want them to hear and so they won't think you gossip about them or others: "Abstain from all appearance of evil." (1 Thess 5:22)
C. Be polite to one another. Do not interrupt your partner or hand a person literature while your partner is talking to the person. One should silently pray while the other one preaches and the one who is not talking can also be looking in their tract bag for appropriate literature to leave with the person. Give each other a chance to talk also.
5. COMPEL THE LOST TO COME IN TO YOUR FATHER'S HOUSE:Don't be afraid to loudly knock on someone's door or ring their doorbell twice. Many people may not hear the first ring because they are hard of hearing or because they had the TV or radio on.
6. TREAT THEM WITH RESPECT AND CONSIDERATION:A. Do NOT hand a person a crumpled up or folded tract. Do your best to provide people with undamaged, high-quality reading material.
B. Do not interrupt the person you are talking to or the person you are with. If you give someone time to talk, they are more apt to listen to you too. Some people have no one to talk to or have problems or concern that they do feel other people do not want to here.
7. STARTING CONVERSATIONS:A. First, greet people warmly. You can say something as simple as "Hello. How are you today?"
B. Identify yourselves right up front, verbally as well as in print. People don't like to be kept in the dark as to who it is that has invaded their turf and their day. You can just say "We're from such-and-such a church. Here is a pamphlet that explains more about us and about what we believe."
C. When the person says "What do you want?", you can say something like: "We have something of great importance that we would like to share with you... something that will matter to you personally someday." Be creative, asking God to give you wisdom - that is the key to successful soul winning: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." (James 1:5)
D. If they say they are busy or not interested, then ask them if you can leave something for them to look at on (not in) their mailbox. It is illegal to put anything in other people's mailboxes.
E. Ask questions to begin conversations, in order to give people a chance to explain where they are at spiritually. You can ask them "Do you know where you will be a hundred years from now? The Bible gives us the answer to that question. Would you like to hear it?"
8. BE STRAIGHTFORWARD AND FRIENDLY:Depending on how the Lord leads you and how much time the person gives you, you may wish to convey to them that:
A. They are always welcome to visit you at the church.
B. There is Sunday school or other programs for them and their children.
C. You are from a Bible-believing Christian church.
D. They should feel free to contact the church at the phone number on the back of the leaflet if they have any questions about you or the Bible or if they would like you to pray for them or their families.
E. You are interested in seeing them in heaven someday and so you are distributing literature that explains God's wonderful plan of salvation.
9. USE WISDOM AND DISCERNMENT:A. Do not share the Gospel with people who are drunk or high. Offer them a tract, say 'have a nice day', and move on!
B. If the person says, "I'm Jewish" offer them a Jewish tract.
C. If a person says, "I'm a Hindu" ask them if they speak Hindi or Urdu or Punjabi, and if they say yes to any of these, offer them a tract in that language. NOTE: Hindi is the most common.
D. If a person says, "I'm a Muslim", ask them if they read Arabic. If they say yes, offer them an Arabic tract.
E. If a person says, "I'm a Catholic", you could tell them: "Then I have something just for you" and then give them a Catholic-oriented tract.
F. If you notice the person has a strong accent, ask them if they read any other languages besides English. Very often people will gladly tell you what language they would prefer to read and then you can offer them a tract in that language.
G. If a person's body language is telling you that they don't want you there or that they have heard enough, don't wear out your welcome. Remember - it is God's job to save a soul. He desires to use us but don't think that you need to read the entire Bible to someone before you leave. God's Word is powerful. The right verses at the right time (i.e. when people are paying attention) can be most effective.
10. WRAPPING UP CONVERSATIONS:A. When you are leaving, ask the person if there is anything that you could pray about for them or their families.
B. After you leave, jot down the person's house or apartment number and details about the visit and plan to visit them again SOON if they showed interest in knowing more about the Gospel. Plan to visit them again anyway, in the future, realizing that God may be working in their lives even though they showed no interest during your first visit.
11. CONCLUDING AN OUTREACH:A. When your outing is over, discuss, in a loving, caring way, any ideas you have for improving each other's soul winning approaches. It is essential that we be open to constructive criticism! God wants humble servants who are anxious to learn from their mistakes and from the experience of others.
B. Close in group prayer asking God to water the seed you have just sown.
C. Don't forget to thank God for using you and for what He is going to do through your efforts!

"A Day of Reflection" by Shane C. Montgomery

 On this day, the Tenth Anniversary of the cowardly attacks on innocent men, women and children.  Let's take this day to reflect and remember those lost.  If at all possible, please make your way out to a local memorial or ceremony today.  This is the Lord's Day and we are to spend this day in worshiping of God, but we can take some time to honor those lost and those who risked their own lives to save others.

  I am on my way out the door to our own memorial, wont you please do the same today.  This should also be a day of reflection on where we stand as a Nation, a Community and as Individuals, where do we stand spiritually?   This day should be a day of reflection and self examination, how do we stand in our lives, are we leading a Christ-like life that God calls us to?

  My prayer for you today is that you spend some time remembering this day, honoring God and Nation and in self-reflection on your spiritual standing.    May God bless you this day and may your service to Him be fruitful.

Be Holy!
Shane

"44 Questions for the Not-Yet-a-Believer"

In order to be fair in the debate about matters of faith, it's not just the Christian who must be called to the witness stand. Even those who dispute or who otherwise persist in voicing skepticism about Christianity have some questions to answer. In fact, considering the evidence, it no doubt requires more faith to stand outside the circle of those who believe than to join it. To ensure integrity, therefore, on the part of even our readers who are not yet believers, here are a few issues about which you too should be able to give an account.

1. How do you explain the high degree of design and order in the universe?
   » Learn more about the universe / origin of life / origin of species / origin of mankind
2. How do you account for the vast archaeological documentation of Biblical stories, places, and people?
   » In what ways have archaeological discoveries verified it?
   » Bible archaeology evidences
3. Since absolutely no Bible prophecy has ever failed (and there are hundreds), how can one realistically remain unconvinced that the Bible is of Divine origin?
   » Read about fulfilled biblical prophecies...
   Explain David's graphic portrayal of Jesus' death by crucifixion (Psalm 22) 1000 years previous to crucifixion being established as a form of capital punishment?

   How could any mere human pinpoint the birth town of the Messiah seven full centuries before the fact, as did the prophetMicah?
   » Read the “God's Story” account of Micah describing the Messiah...

   Account for the odds (1 in 10 to the 157th power) that even just 48 (of 300) Old Testament prophecies were fulfilled in one person, i.e Jesus.
   » More about statistical odds surrounding Jesus Christ Go
   » What messianic prophecies were fulfilled by Christ? Answer
   » More about messianic prophecies

   How was it possible for the Old Testament prophet Isaiah to have predicted the virgin birth of Jesus (Isaiah 7:14) 700 years before it occurred?
   » Read the “God's Story” account of the prophets describing the Savior
   » Is the virgin birth a myth?
4. How can anyone doubt the reliability of Scripture considering the number and proximity to originals of its many copied manuscripts?
   » Read about the importance of the discovery of the Dead Sea Scrolls /Discovering the Bible videos explain the manuscript evidence and much more
5. Are you able to live consistently with your present worldview?
   » Visit Summit Ministries for worldview comparisons...
6. Wouldn't it make better sense, even pragmatically, to live as though the God of the Bible does exist than as though He doesn't?
7. In what sense was Jesus a 'Good Man' if He was lying in His claim to be God?
   » Is Jesus Christ really God?...
8. Do you think that Jesus was misguided in affirming the truthfulness of Scripture, i.e. John 10:35, Matthew 24, Luke 24:44?
9. If the Bible is not true, why is it so universally regarded as the 'Good Book'?
   » How can I know if the Bible is true?... / Is the Bible truth or tabloid? / Can the Bible be infallible if it is written by fallible humans?
   Are you aware that the Old Testament alone claims to be God's inspired word at least 2600 times?

   Did you know that the Bible has been the number one best-seller every year since the 1436 invention of the Gutenberg printing press?
   » The Bible—an amazing book...
10. From whence comes humanity's universal moral sense?
11. If man is nothing but the random arrangement of molecules, what motivates you to care and to live honorably in the world?
12. Explain how personality could have ever evolved from the impersonal, or how order could have ever resulted from chaos.
13. If Jesus' resurrection was faked, why would twelve intelligent men (Jesus' disciples) have died for what they knew to be a lie?
    » Is the resurrection a myth?...
14. How do you explain the fact that a single, relatively uneducated and virtually untraveled man, dead at age 33, radically changed lives and society to this day?
    » Learn more about Jesus' life, death and resurrection...
    
15. Why have so many of history's greatest thinkers been believers? Have you ever wondered why thousands of intelligent scientists, living and dead, have been men and women of great faith?
    » Do real scientists believe in Creation? / Is the Bible completely accurate, or does it contain some inaccuracies about history and science?
16. Isn't it somewhat arrogant to suggest that countless churches and people (including men like Abraham Lincoln) are all radically in error in their view of the Bible?
17. How do you account for the origin of life considering the irreducible complexity of its essential components?
    » Learn more about the origin of life...
18. How can the Second Law of Thermodynamics be reconciled with progressive, naturalistic evolutionary theory?
    » Second Law of Thermodynamics - Does this basic law of nature prevent Evolution?...
    How do you reconcile the existence of human intelligence with naturalism and the Law of Entropy?
19. Why does the Bible alone, of all of the world's 'holy' books, contain such detailed prophecies of future events?
    » Learn more about the Bible...
20. On what basis can the Bible (interpreted as per historic Christian orthodoxy) be challenged as a sole, final truth-standard (Galatians 1:8)?
21. Is it absolutely true that "truth is not absolute" or only relatively true that "all things are relative?"
    » The Loss of Truth—Are we living in a moral stone age?...
22. Is it possible that your unbelief in God is actually an unwillingness to submit to Him?
    » God's plan
    
23. Does your present worldview provide you with an adequate sense of meaning and purpose?
24. How do you explain the radically changed lives of so many Christian believers down through history?
25. Are you aware that every alleged Bible contradiction has been answered in an intelligible and credible manner?
    » More about Bible contradictions...
26. What do you say about the hundreds of scholarly books that carefully document the veracity and reliability of the Bible?
27. Why and how has the Bible survived and even flourished in spite of centuries of worldwide attempts to destroy and ban its message?
    » Recommended resource: The Indestructible Book (video)...
28. Why isn't it absurd to try to speak or even conceive of a non-existent 'God' when an existing God would, by definition, be greater?
29. Have you ever considered the fact that Christianity is the only religion whose leader is said to have risen from the dead?
    » Is Christianity really unique among world religions?...
30. How do you explain the empty tomb of Jesus in light of all the evidence that has now proven essentially irrefutable for twenty centuries?
    » Is the resurrection a myth? / Did Christ really rise from the dead? / Were the witnesses hallucinating?
31. If Jesus did not actually die and rise from the dead, how could He (in His condition) have circumvented all of the security measures in place at His tomb?
    » Did Jesus really die? / How did Jesus die? / What is crucifixion?
32. If the authorities stole Jesus' body, why? Why would they have perpetrated the very scenario that they most wanted to prevent?
    » Could Jesus' body have been stolen from the tomb?...
33. If Jesus merely resuscitated in the tomb, how did He deal with the Roman guard posted just outside its entrance?
    » Could Jesus' have merely fainted? / Is the resurrection a myth? / Did Christ really rise from the dead?
34. How can one realistically discount the testimony of over 500 witnesses to a living Jesus following His crucifixion (see 1 Corinthians 15:6)?
    » Maybe the witnesses were just seeing things?...
35. If all of Jesus' claims to be God were the result of His own self-delusion, why didn't He evidence lunacy in any other areas of His life?
    » Is Jesus Christ's character consistent with his high claims?...
36. If God is unchanging, wouldn't it be true that one who changes by suddenly “realizing” that he/she is “God” therefore isn't God?
37. Is your unbelief in a perfect God possibly the result of a bad experience with an imperfect Church or a misunderstanding of the facts, and therefore an unfair rejection of God Himself? » Why should I consider Christianity, if all Christians are hypocrites? / What kind of world would you create? / How did bad things come about? / Why do the innocent suffer? /Does God feel your pain? / Goodness of God / Is God fair? / How can a God of love send anybody to Hell?
38. How did 35-40 men, spanning 1500 years and living on three separate continents, ever manage to author one unified message, i.e. the Bible?
    » Can the Bible be infallible if it is written by fallible humans? / More about thecongruency of the Bible / The Discovering the Bible videos explain the amazing authorship of the Bible and many other evidences
39. Would you charge the Declaration of Independence with error in affirming that "all men are endowed by their Creator..."?
40. Because life origins are not observable, verifiable, or falsifiable, how does historical 'science' amount to anything more than just another faith system?
    » What is the nature of science and scientists? / Why do so many scientistsendorse Evolution? / Frequently asked questions on the Origin of Life
41. What do you make of all the anthropological studies indicating that even the most remote tribes show some sort of theological awareness?
42. Why subscribe to the incredible odds that the tilt and position of our planet relative to the sun are merely coincidental?
    » Consider: Was there a big bang?...
43. If every effect has a cause, and if God Himself is the universe (i.e. is one with the universe, as some non-Christians suggest), what or who then caused the universe?
    » See our Creation SuperLibrary for answer about Creation/Evolution...
44. What would be required to persuade you to become a believer?

"Directions for the Holy Spending of Every Day" by Richard Baxter (1615-1691)

It somewhat tends to make a holy life more easy to us, when we know the ordinary course and method of our duties, and everything falls into its proper place; as it helps the farmer or tradesman to know the ordinary course of his work, that he need not go out of it, unless in extraordinary cases. Therefore I shall here give you some brief directions for the holy spending of every day.

Direction 1. Proportion the time of your sleep aright, (if it be in your power,) that you waste not your precious morning hours sluggishly in your bed. Let the time of your sleep be rationally fitted to your health and labor, and not sensually to your slothful pleasure. The morning hours are the most precious of all the day, for all our duties; especially those who are scanted of time, must take it then for prayer, if possible, lest they have none at all.

Direction 2. Let God have your first awaking thoughts: lift up your hearts to him reverently and thankfully for the rest of the night past, and briefly cast yourselves upon him for the upcoming day; and accustom yourselves so constantly to this, that your consciences may check you, when common thoughts shall first intrude. It will be a great help against the temptations that may else surprise you, and a holy engagement of your hearts to God, for all the day.

Direction 3. Resolve, that pride and the fashions of the times shall never tempt you into such a garb of attire, as will make you long in dressing in the morning; but wear such clothing as is soon put on. It is dear-bought 'decency' as they will needs call it, which must cost every day an hour's or a quarter of an hour's time: I had rather go as the wild Indians, than have those morning hours to answer for, as too many ladies and other gallants have.

Direction 4. You may employ that time in some fruitful meditation, or conference with those about you, as far as your necessary occasions do give leave: as, to think or speak of the mercy of a night's rest, and of your renewed time, and how many spent that night in hell, and how many in prison, and how many in a colder, harder lodging, and how many in grievous pain and sickness, weary of their beds and of their lives, and how many in distracting terrors of their minds; and how many souls that night were called from their bodies, to appear before the awesome God. And think how fast days and nights roll on! and how speedily your last night and day will come! and observe what is lacking in the readiness of your soul for such a time, and seek it presently without delay.

"Bought With A Price" by Charles H. Spurgeon

"Ye are not your own: for ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's."

1 Corinthians 6:19-20
 

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Our beloved brother, Thomas Cook, who has for so long a time served this church as an honored deacon, has fallen asleep in Christ. We have laid his earthly remains in the tomb: his spirit rejoices before the throne of God. This day we thank God for his useful life, and ask for grace to imitate it. Before he closed his eyes in death he left a text of Scripture for the pastors: "Christ is all, and in all;" and he left another for his fellow church members, for all of you this day who are members of the body of Christ; and this is the legacy, which now, as a spiritual executor, I present to you: "Ye are not your own: for ye are bought with a price: therefore glorify God in your body and in your spirit, which are God's." I have no doubt the intention of our departed brother was to promote God's glory by speaking to us even after he was dead concerning our sanctification, that so we might be stirred up to a greater consecration to the Lord our Savior.

You will notice that in this chapter the apostle Paul has been dealing with sins of the flesh, with fornication and adultery. Now, it is at all times exceedingly difficult for the preacher either to speak or to write upon this subject; it demands the strictest care to keep the language guarded, so that while we are denouncing a detestable evil we do not ourselves promote it by a single expression that should be otherwise than chaste and pure. Observe how well the apostle Paul succeeds, for though he does not mask the sin, but tears the veil from it, and lets us know well what it is that he is aiming at, yet there is no sentence which we could wish to alter. Herein he is a model for all ministers, both in fidelity and prudence.

Be sure also to note that the apostle, when he is exposing sin, does not trifle with it, but like a mighty hunter before the Lord, pursues it with all his might; his hatred to it is intense; he drags it forth to the light; he bids us mark its hideous deformity; he hunts it through all its purlieus, hotfoot, as we say. He never leaves it breathing time; argument after argument he hurls like javelins upon it; he will by no means spare the filthy thing. He who above all others speaks most positively of salvation by grace, and is most clear upon the fact that salvation is not by the works of the law, is at the same time most intensely earnest for the holiness of Christians, and most zealously denounces those who would say, "Let us do evil, that good may come." In this particular instance he sets the sin of fornication in the light of the Holy Spirit; he holds up, as it were, the seven-branched candlestick before it, and lets us see what a filthy thing it is. He tells us that the body is the temple of the Holy Ghost, and therefore ought not to be profaned; he declares that bodily unchastity is a sacrilegious desecration of our manhood, a violation of the sacred shrine wherein the Spirit takes up its dwelling-place; and then, as if this were not enough, he seizes the sin and drags it to the foot of the cross, and there nails it hand and foot, that it may die as a criminal; for these are his words: "Ye are not your own: for ye are bought with a price:" the price being the blood of Jesus. He finds no sharper weapon, no keener instrument of destruction than this. The redemption wrought on Calvary by the death of Jesus must be the death of this sin, and of all other sins, wherever the Spirit of God uses it as his sword of execution. Brethren and sisters, it is no slight thing to be holy. A man must not say, "I have faith," and then fall into the sins of an unbeliever; for, after all, our outer life is the test of our inner life; and if the outer life be not purified, rest assured the heart is not changed. That faith which does not bring forth the fruit of holiness is the faith of devils. The devils believe and tremble. Let us never be content with a faith which can live in hell, but rise to that which will save us—the faith of God's elect, which purifies the soul, casting down the power of evil, and setting up the throne of Jesus Christ, the throne of holiness within the spirit.

"Decisional Regeneration" by James Adams

What is Regeneration?

"Except a man be born again¹, he cannot see the kingdom of God" (John 3:3). Our Lord Jesus Christ taught that the new birth is so important that no one can see heaven without it. Mistakes concerning this doctrine have been very destructive to the Church of Christ. Regeneration, or the new birth, is a work of God. It is not a work of man. It is not something that man does but something that God does. The new birth is a change wrought in us, not an act performed by us. This is stated so beautifully by the Apostle John when in the first chapter of his Gospel he speaks of the children of God as those "which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God" (v. 13).

What is "Decisional Regeneration"?

The history of the Christian Church has seen many errors concerning the new birth. These teachings depart from Scripture by attributing to man the ability to regenerate himself. When these false concepts of man and the new birth are adopted, churches soon become corrupted with false practices. The Roman Catholic church, the Anglican church, the Lutheran church and many other churches have all been corrupted at different times and to different degrees with the teaching of Baptismal Regeneration. Because of this erroneous teaching on regeneration, these churches have embraced false practices.

In the nineteenth century few controversies were so heated as the one over Baptismal Regeneration. It is interesting to note that C. H. Spurgeon (1836-1892), the most prolific preacher of that century, had printed in 1864 more copies of his sermon denouncing Baptismal Regeneration than of any other sermon. Baptismal Regeneration teaches that the new birth is conveyed by the waters of baptism. The sacrament is performed by man and is in his control.

But the twentieth century Church has, in "Decisional Regeneration," a more subtle falsehood to combat. "Decisional Regeneration" differs from Baptismal Regeneration only in the fact that it attaches the certainty of the new birth to a different act. This doctrine, just as Baptismal Regeneration, sees the new birth as the result of a mechanical process that can be performed by man. What is here called "Decisional Regeneration" has in its deceptive way permeated much of the Christian Church.

"The Importance of Repentance" by B.B. Warfield

By repentance we are to mean, not merely sorrow for and hatred of sin, but also the inward turning away from it to God, with full purpose of new obedience. By original sin we are to mean not merely adherent but also inherent sin, not merely the sinful act of Adam imputed to us, but also the sinful state of our own souls conveyed to us by the just judgment of God. When so understood, it would seem sufficiently clear that we must ‘repent of original sin.’ The corruption that is derived by us from our first parents comes to us, indeed, as penalty; but it abides in us as sin, and must be looked upon as sin both by God and by enlightened conscience itself...And thus it appears, that so far from its being impossible to repent of original sin, repentance, considered in its normative sense—not as an act of turning away from this sin or that sin, but of turning from sin as such to God—is fundamentally just repentance of ‘original sin.’ Until we repent of original sin, we have not, properly speaking, repented in the Christian sense at all. For it is characteristic of heathen thought to look upon sin atomistically as only so many acts of sin, and at repentance also, therefore, atomistically as only so many acts of turning away from sinning; the Christian conception probes deeper and finds behind the acts of sin the sinful nature and behind the specific acts of repentance for sins the great normative act of repentance for this sinful nature. He only, then, has really repented who has perceived and felt the filthiness and odiousness of his depraved nature and has turned from it to God with a full purpose of being hereafter more conformed to his image as revealed in the face of Jesus Christ (B.B. Warfield, Selected Shorter Writings - 1