When Debating an Atheist...don't give up Christianity to try and prove the God of Christianity

The debating of nonbelievers on issues concerning biblical Christianity has become fashionable today. FOXNEWS and CNN feature evangelical leaders regularly on their respective news shows to discuss family and values and political malady for the social ills facing our country. Douglous Wilson recently engaged Christopher Hitchens through Christianity Today's online mag on the theme of "Is Christianity Good for the World?." And most recently the now infamous and somewhat controversial debate on ABCNEWS featuring Kirk Cameron and Ray Comfort of The Way of the Master vs. two atheists Brian Sapient and "Kelly" of the Rational Response Squad.

It is clear, that faith is no longer on the sidelines--but is central in the mainstream media daily meta concerning the social, political, economic, educucational, spiritual and moral condition of our nation.

But how should we as believers in the Lord engage nonbelievers in the public square? What does the Scriptures teach us about our methodology in this area? How should we conduct ourselves among those who do not name the name of Christ? And what can we learn from some of the apologetic blunders we have seen of late?

Part one of this series will be more a list of what we should and should not do in the debating of atheists when given the chance on the national platform.

Part two will address in detail Paul's example on Mars Hill found in Acts 17:16ff.

And part three will try to equip you with some key Scriptures and points of engagement to stay focused upon when dialoguing with those who deny the existence of God.

Before beginning, I would highly recommend you carefully read SBJT Forum (The Southern Baptist Journal of Theology) thoughtful article featuring: D. A. Carson, Kirk Wellum, Todd L. Miles, Terry Mortenson, and C. Everett Berry on the subject “In the Beginning…” - discussions over science and origins.

Part One:
1. Contend for the once for delivered to the saints, faith (Jude 3). Do not allow yourself to be diverted to lesser means to try and scientifically "prove God's existence" absent of the faith and the Word of God. God does not set out in Scripture to prove His existence; He simply declares that He is... "In the beginning God..."

2. Prov. 26:4-5 "Answer not a fool according to his folly, lest you be like him yourself. Answer a fool according to his folly, lest he be wise in his own eyes."

3. The purpose of apologetics, as Calvin says, “is not to convert the sinner, but to stop the mouths of the obstreperous…”

4. Don’t assume the unbeliever is neutral in his ability in evaluating "the evidence"; he does so according to his own lustful desires to assert his own world-view of how the world should be in support of his own sinful activity (Roms. 1:18-23; Titus 1:15-16).

5. Through biblical principles, show the unbeliever how his own assertions contradict his own world-view.

6. Don’t give heed or credence to the propensity of an atheists world-view that they have some sort of philosophical autonomy in respect to God, His creation, His Law, His existence, or His self-revelation through the created order.

7. Paul never used this kind of approach or argumentation in Acts 17:16ff while preaching to the Epicurean leadership on Mars Hill (Acts 17:16ff).

8. Declare the gospel of sola fide of Jesus Christ the Lord; don’t make an offer for the gospel (Roms. 3:21-26; Titus 3:4-7).

9. Demonstrate that the atheist assumes certain things about their "reality" that lacks sufficient "philosophical cash value." (see Dr. Greg Bahnsen's Great Debate against Gordon Steign on "The Existence of God").

10. That Romans 1:20 is not an apologetic for scientifically proving the existence of God. It is, however, the reason why God’s wrath abides on all people for suppressing the truth in unrighteousness. IOW, the “no man is without excuse” is speaking to judgment of the great sin of idolatry – which violates the first two commandments.

11. Notice also that Paul does not state here (Roms. 1:18-23) that this knowledge of God is “the result of careful deduction and reasoning so that the text can be used as sophisticated rational argumentation as an apologetic for God’s existence” (T. Schreiner, Romans Commentary, p. 86). Disbelief in what God has revealed concerning Himself leads one to rebellion against God and person and to commit the sin of idolatry. “Self-deification lies at the heart of human rebellion; ‘claiming to be wise they became fools’” (R. Mounce – Romans Commentary, p. 79).

12. “The Scriptures contain no formal or syllogistic argument for Divine existence. As you know, the opening sentence of the Bible already presupposes this by saying, “In the beginning, God...” The only form of atheism combated in the Bible is practical atheism (the fool has said in his heart there is no God – Psalm 14:1). The reason why the Scriptures make no provision against speculative atheism by syllogistic reasoning is that syllogistic reasoning starts from a premise that is more obvious and certain than the conclusion drawn from it; and they do not concede that any premise necessary to be laid down in order to draw the conclusion that there is a Supreme Being is more intuitively certain than the conclusion itself” (Dogmatic Theology, W.T. Shedd, p. 185).

13. Presuppositional apologetics from the Reformed worldview is the most efficient and effective way to engage atheists on their claims. Evidentiary apologetics allows for the unbiblical assertions for the neutrality of the sinner in regards to faith considerations, moral restraints, and ultimately does not prove the existence of the One Triune God of the Bible. At best it can only show a benign attitude for any god that man may design after his own liking.

14. "We do not prove the existence of the God of Christianity by first giving up Christianity. ...to employ this type of apologetic method is irreverent, dishonoring to Christ and is downright sinful." (Pastor Dustin Segers)

The Death of Death in the Death of Christ...biblical evangelism; no gimmicks needed

by J.I. Packer (taken from the introduction to John Owen's "The Death of Death in the Death of Christ").

The Death of Death in the Death of Christ (Owen Works, X:139:148) is a polemical piece, designed to show among other things, that the doctrine of universal redemption is unscriptural and destructive of the gospel. There are many, therefore, to whom it is not likely to be of interest. Those who see no need for doctrinal exactness and have no time for theological debates which show up divisions between so-called evangelicals may well regret its reappearance. Some may find the very sound of Owen's thesis so shocking that they will refuse to read his book at all, so passionate a thing is prejudice, and so proud are we of our theological shibboleths. But it is hoped that this classic may find itself readers of a different spirit. There are signs today of a new upsurge of interest in the theology of the Bible: a new readiness to test traditions, to search the Scriptures and to think through the faith. It is to those who share this readiness that Owen's treatise is now offered, in the belief that it will help us in one of the most urgent tasks facing evangelical Christendom today - the recovery of the gospel.

This last remark may cause some raising of eyebrows, but it seems to be warranted by the facts.

The State of Evangelicalism
There is no doubt that evangelicalism today is in a state of perplexity and unsettlement. In such matters as the practice of evangelism, the teaching of holiness, the building up of local church life, the pastor's dealing with souls and the exercise of discipline, there is evidence of widespread dissatisfaction with things as they are and or equally widespread uncertainty as to the road ahead. This is a complex phenomenon, to which many factors have contributed; but, if we go to the root of the matter, we shall find that these perplexities are all ultimately due to our having lost our grip on the biblical gospel. Without realizing it, we have during the past century bartered that gospel for a substitute product which, though it looks similar enough in points of detail, is as a whole a decidedly different thing. Hence our troubles; for the substitute product does not answer the ends for which the authentic gospel has in past days proved itself so mighty. Why?

We would suggest that the reason lies in its own character and content. It fails to make men God-centered in their thoughts and God-fearing in their hearts because this is not primarily what it is trying to do. One way of stating the difference between it and the old gospel is to say that it is too exclusively concerned to be 'helpful' to man - to bring peace, comfort, happiness, satisfaction - and too little concerned to glorify God. The old gospel was 'helpful', too - more so, indeed, than is the new - but (so to speak) incidentally, for its first concern was always to give glory to God. It was always and essentially a proclamation of divine sovereignty in mercy and judgment, a summons to bow down and worship the mighty Lord on whom man depends for all good, both in nature and in grace. Its center of reference was unambiguously God. But in the new gospel the center of reference is man. This is just to say that the old gospel was religious in a way that the new gospel is not. Whereas the chief aim of the old was to teach people to worship God, the concern of the new seems limited to making them feel better. The subject of the old gospel was God and his ways with men; the subject of the new is man and the help God gives him. There is a world of difference. The whole perspective and emphasis of gospel preaching has changed.

From this change of interest has sprung a change of content, for the new gospel has in effect reformulated the biblical message in the supposed interests of 'helpfulness'. Accordingly, the themes of man's natural inability to believe, of God's free election being the ultimate cause of salvation, and of Christ dying specifically for his sheep are not preached. These doctrines, it would be said, are not 'helpful'; they would drive sinners to despair, by suggesting to them that it is not in their own power to be saved through Christ. (The possibility that such despair might be salutary is not considered: it is taken for granted that it cannot be, because it is so shattering to our self-esteem.) However this may be (and we shall say more about it later), the result of these omissions is that part of the biblical gospel is now preached as if it were the whole of that gospel; and a half-truth masquerading as the whole truth becomes a complete untruth. Thus, we appeal to men as if they all had the ability to receive Christ at any time; we speak of his redeeming work as if he had make it possible for us to save ourselves by believing; we speak of God's love as if it were no more than a general willingness to receive any who will turn and trust; and we depict the Father and the Son, not as sovereignly active in drawing sinners to themselves, but as waiting in quiet impotence 'at the door of our hearts' for us to let them in.

It is undeniable that this is how we preach; perhaps this is what we really believe. But it needs to be said with emphasis that this set of twisted half-truths is something other than the biblical gospel. The Bible is against us when we preach in this way; and the fact that such preaching has become almost standard practice among us only shows how urgent it is that we should review this matter. To recover the old, authentic, biblical gospel, and to bring our preaching and practice back into line with it, is perhaps our most pressing present need. And it is at this point that Owen's treatise on redemption can give us help.

The Biblical Gospel...
'But wait a minute,' says someone, 'it's all very well to talk like this about the gospel; but surely what Owen is doing is defending limited atonement - one of the five points of Calvinism? When you speak of recovering the gospel, don't you mean that you just want us all to become Calvinists?'

These questions are worth considering, for they will no doubt occur to many. At the same time, however, they are questions that reflect a great deal of prejudice and ignorance. 'Defending limited atonement' - as if this was all that a Reformed theologian expounding the heart of the gospel could ever really want to do! 'You just want us all to become Calvinists' - as if Reformed theologians had no interest beyond recruiting for their party, and as if becoming a Calvinist was the last stage of theological depravity, and had nothing to do with the gospel at all! Before we answer these questions directly, we must try to remove the prejudices which underlie them by making clear what Calvinism really is; and therefore we would ask the reader to take note of the following facts, historical and theological, about Calvinism in general and the 'five points' in particular.

First, is should be observed that the 'five points of Calvinism,' so-called, are simply the Calvinistic answer to a five-point manifesto (the Remonstrance) put out by certain 'Belgic semi-Pelagians'1 in the early seventeenth century. The theology which it contained (known to history as Arminianism) stemmed from two philosophical principles: first, that divine sovereignty is not compatible with human freedom, nor therefore with human responsibility; second, that ability limits obligation. (The charge of semi-Pelagianism was thus fully justified.) From these principles, the Arminians drew two deductions: first, that since the Bible regards faith as a free and responsible human act, it cannot be caused by God, but is exercised independently of him; second, that since the Bible regards faith as obligatory on the part of all who hear the gospel, ability to believe must be universal. Hence, they maintained, Scripture must be interpreted as teaching the following positions:

• Man is never so completely corrupted by sin that he cannot savingly believe the gospel when it is put before him, nor
• is he ever so completely controlled by God that he cannot reject it.
• God's election of those who shall be saved is prompted by his foreseeing that they will of their own accord believe.
• Christ's death did not ensure the salvation of anyone, for it did not secure the gift of faith to anyone (there is no such gift): what it did was rather to create a possibility of salvation for everyone if they believe.
• It rests with believers to keep themselves in a state of grace by keeping up their faith; those who fail here fall away and are lost. Thus, Arminianism made man's salvation depend ultimately on man himself, saving faith being viewed throughout as man's own work and, because his own, not God's in him.

The Synod of Dort was convened in l618 to pronounce on this theology, and the 'five points of Calvinism' represent its counter-affirmations. They stem from a very different principle - the biblical principle that 'salvation is of the Lord';2 and they may be summarized thus:

• Fallen man in his natural state lacks all power to believe the gospel, just as he lacks all power to believe the law, despite all external inducements that may be extended to him.
• God's election is a free, sovereign, unconditional choice of sinners, as sinners, to be redeemed by Christ, given faith, and brought to glory.
• The redeeming work of Christ had as its end and goal the salvation of the elect.
• The work of the Holy Spirit in bringing men to faith never fails to achieve its object.
• Believers are kept in faith and grace by the unconquerable power of God till they come to glory. These five points are conveniently denoted by the mnemonic TULIP: Total depravity, Unconditional election, Limited atonement, Irresistible grace, Preservation of the saints.

Now, here are two coherent interpretations of the biblical gospel, which stand in evident opposition to each other. The difference between them is not primarily one of emphasis, but of content. One proclaims a God who saves; the other speaks of a God who enables man to save himself. One view presents the three great acts of the Holy Trinity for the recovering of lost mankind - election by the Father, redemption by the Son, calling by the Spirit - as directed towards the same persons, and as securing their salvation infallibly. The other view gives each act a different reference (the objects of redemption being all mankind, of calling, all who hear the gospel, and of election, those hearers who respond), and denies that man's salvation is secured by any of them. The two theologies thus conceive the plan of salvation in quite different terms. One makes salvation depend on the work of God, the other on a work of man; one regards faith as part of God's gift of salvation, the other as man's own contribution to salvation; one gives all the glory of saving believers to God, the other divides the praise between God, who, so to speak, built the machinery of salvation, and man, who by believing operated it. Plainly, these differences are important, and the permanent value of the 'five points', as a summary of Calvinism, is that they make clear the areas in which, and the extent to which, these two conceptions are at variance.

However, it would not be correct simply to equate Calvinism with the 'five points'. Five points of our own will make this clear.
In the first place, Calvinism is something much broader than the 'five points' indicate. Calvinism is a whole world-view, stemming from a clear vision of God as the whole world's Maker and King. Calvinism is the consistent endeavor to acknowledge the Creator as the Lord, working all things after the counsel of his will. Calvinism is a theocentric way of thinking about all life under the direction and control of God's own word. Calvinism, in other words, is the theology of the Bible viewed from the perspective of the Bible - the God-centered outlook which sees the Creator as the source, and means, and end, of everything that is, both in nature and in grace. Calvinism is thus theism (belief in God as the ground of all things), religion (dependence on God as the giver of all things), and evangelicalism (trust in God through Christ for all things), all in their purest and most highly developed form. And Calvinism is a unified philosophy of history which sees the whole diversity of processes and events that take place in God's world as no more, and no less, than the outworking of his great preordained plan for his creatures and his church. The five points assert no more than God is sovereign in saving the individual, but Calvinism, as such, is concerned with the much broader assertion that he is sovereign everywhere.

Then, in the second place, the 'five points' present Calvinistic soteriology in a negative and polemical form, whereas Calvinism in itself is essentially expository, pastoral and constructive. It can define its position in terms of Scripture without any reference to Arminianism, and it does not need to be forever fighting real or imaginary Arminians in order to keep itself alive. Calvinism has no interest in negatives, as such; when Calvinists fight, they fight for positive evangelical values. The negative cast of the 'five points' is misleading chiefly with regard to the third (limited atonement, or particular redemption), which is often read with stress on the adjective and taken as indicating that Calvinists have a special interest in confining the limits of divine mercy. But in fact the purpose of this phraseology, as we shall see, is to safeguard the central affirmation of the gospel - that Christ is a redeemer who really does redeem. Similarly, the denials of an election that is conditional and of grace that is resistible are intended to safeguard the positive truth that it is God who saves. The real negations are those of Arminianism, which denies that election, redemption and calling are saving acts of God. Calvinism negates these negations order to assert the positive content of the gospel, for the positive purpose of strengthening faith and building up the church.

Thirdly, the very act of setting out Calvinistic soteriology in the form of five distinct points (a number due, as we saw, merely to the fact that there were five Arminian points for the Synod of Dort to answer) tends to obscure the organic character of Calvinistic thought on this subject. For the five points, though separately stated, are really inseparable. They hang together; you cannot reject one without rejecting them all, at least in the sense in which the Synod meant them. For of Calvinism there is really only one point to be made in the field soteriology: the point that God saves sinners. God - the Triune Jehovah, Father, Son and Spirit; three Persons working together in sovereign wisdom, power and love to achieve the salvation of a chosen people, the Father electing, the Son fulfilling the Father's will by redeeming, the Spirit executing the purpose of Father and Son by renewing. Saves - does everything, first to last, that is involved in bringing man from death in sin to life in glory: plans, achieves and communicates redemption, calls and keeps, justifies, sanctifies, glorifies. Sinners - men as God finds them, guilty, vile, helpless, powerless, blind, unable to lift a finger to do God's will or better their spiritual lot. God saves sinners - and the force of this confession may not be weakened by disrupting the unity of the work of the Trinity, or by dividing the achievement of salvation between God and man and making the decisive part man's own, or by soft-pedaling the sinner's inability as to allow him to share the praise of his salvation with his Savior. This is the one point of Calvinistic soteriology which the 'five points' are concerned to establish and Arminianism in all its forms to deny: namely, that sinners do not save themselves in any sense at all, but that salvation, first and last, whole and entire, past, present and future, is of the Lord, to whom be glory for ever; amen!

The Sword and the Trowel ...out on a limb

by C.H. Spurgeon

MANY a man may see his portrait here! The spendthrift hacks away his estate and falls into destitution and disgrace. The drunkard cuts at his health and strength, his family comfort and household peace, and when he has finished his mad work, he drops into ruin, through his own folly. The man of low, debauched habits, is chopping, with fearful effect, at his own body and soul, and will, ere long, rue the lusts which hurl him into disease, agony, and death. There are other fools beside the man in the woodcut, who are lopping off the branch which holds them up. It is base ingratitude when men are malicious and cruel to those who are their best friends. Wives and parents often have to feel sharp cuts from those whom they lovingly support and are anxious to preserve from ruin. Shame that it should be so!

Self-righteous reader, you are ready to join with us in any censure which we may pass upon the madness of the sins we have just hinted at; but permit us to ask you, whether you yourself are not photographed in our picture? You are resting upon the bough of good works, and yet, every day, your faults, imperfections, and sins are rendering it less and less able to bear your weight. It never was a firm support, and if you know yourself, and are candid enough to confess your shortcomings, you will at once perceive that it has become, in the judgment of conscience, a very frail dependence, quite unworthy of your confidence. Had you never sinned, and, consequently, never made one gash in the bough, we might tolerate your trusting to it; but since you have cut at it again and again, and it is ready even now to snap beneath you, we pray you, leave it for a surer resting-place.

All reliance on self in any form or shape is gross folly. Feelings, works, prayers, almsgivings, religious observances, are all too feeble to support a sinful soul. "Other foundation can no man lay than that is laid—Jesus Christ the righteous." "Whosoever believeth in him is not condemned." " He is able also to save them to the uttermost who come unto God by him, seeing he ever liveth to make intercession for them."

Trust Jesus and he will never fail you.

Your Weekly Dose of Gospel...the doctrines of grace

We are not saved by the goodness of our works, but according to the riches of God's grace. By grace alone; through faith alone; on the Word alone; because of Christ alone; to the glory and praise of God alone. Our new life in Christ is all of grace and not by human works whereby any person can boast. One man can stand on the top of Mount Everest and other stand at the bottom of the Grand Canyon, but neither may touch the stars. "All have sinned and fall short of the glory of God." Thus, what man could never do through human achievement, our Lord did by divine accomplishment! Salvation is the free gift of grace by God through Christ in the regenerating work of lost people through the Holy Spirit to quicken man, being dead in trespasses and sins unto new life (Ephesians 2:1-3, 8-9). This is our eternal heritage in the Lord Jesus Christ.

These doctrines of grace, referred to as the "The Five Points of Calvinism," are simply five key teachings on the nature of salvation found in the Bible that were written down as articles by the Synod of Dort in 1610. The Synod of Dordt was held in order to settle a serious controversy in the Dutch churches initiated by the rise of Arminianism. Jacob Arminius (Arminianism), a theological professor at Leiden University, questioned the teaching of Calvin and his followers on a number of important points. After Arminius's death, his own followers presented their views on five of these points in the Remonstrance of 1610.

In this document or in later more explicit writings, the Arminians taught election based on foreseen faith, universal atonement, partial depravity, resistible grace, and the possibility of a lapse from grace. In the Canons the Synod of Dordt rejected these views and set forth the Reformed doctrine on these points, namely, unconditional election, limited atonement, total depravity, irresistible grace, and the perseverance of saints.

These five articles underline vitally important truths of redemption that:

• God is Sovereign over all things;
• God is the source of salvation;
• People can do nothing to save themselves;
• Salvation is for the glory of God;
• Emphasizes our total dependence as guilty sinners on the mercy and grace of God for salvation;
• And is our belief they form the foundation of true biblical Christianity.

(Much of the following is based with grateful acknowledgement, on an article written by Malcolm H. Watts that appeared in the February 1997 edition of the Evangelical Times.)

The photograph of the tulip to the above left is a helpful acronym-picture to assist us in easily remembering these biblical doctrines of grace:

TULIP:
Total depravity;
Unconditional election;
Limited atonement;
Irresistable grace; and
Perseverence of the saints.

May this encourage you afresh to glorify God for the great work of salvation for sinful man that He has done.

THE DOCTRINES OF GRACE:

1. Total Depravity (or “Inability” – man cannot save himself)
The Scriptures clearly teach that the effects of sin have extended to all parts of our being, rendering us incapable of spiritual understanding and love towards God. Despite the heading of this first article, it does not indicate that all people are as wicked as they could possibly be in all areas of belief and practice. However, sin has so fully and deeply affected our lives that, spiritually speaking, we are in a totally hopeless condition, unable to do anything to get ourselves out of this fallen state.

Our natural spiritual incapacity prevents us from being able to respond by our own strength to the call of the gospel message, yet this does not remove our guilt. We choose to follow the natural inclinations of our depraved hearts because when left to ourselves that is all we want to do.

Scripture references: Ephesians 4:18; 1 Corinthians 2:14; Romans 1:30; John 15:25; Luke 19:14; John 5:40; Isaiah 5:20; Titus 1:15; Deuteronomy 32:18; Hebrews 2:1; John 12:39; John 6:44+65; John 3:18.


2. Unconditional Election (God is no respecter of man nor influenced by man.)
God has shown us in his Word that from eternity past he has elected some sinners to be saved from the condemnation that is justly deserved by all, purely on account of his gracious mercy and love, not because of any foreseen merits in those sinners. Because of the fact of total depravity, salvation must originate with God, and we read in the Bible that it is God's sovereign will alone that has determined the recipients of that salvation.

This doctrine does not render God unjust, for all are guilty and all deserve to suffer God's judgement. Rather, it emphasizes the grace of God by the fact that he has chosen some for salvation.

Scripture references: Psalm 65:4; 2 Thessalonians 2:13; Romans 9:11; Ephesians 1:4,5,9,11; Romans 11:5; Romans 9:15,23; Psalm 103:11; 1 Peter 1:2-3; 1 Thessalonians 5:9; Jonah 2:9.


3. Limited Atonement (or Particular Redemption)
Put simply, Christ died only to save the elect, securing with absolute certainty their salvation. This is not to teach that there is anything lacking in the power of God, perhaps suggesting that he is not able to save all men. Rather, God's Word indicates that it was the Father's intention that his Son was to suffer and die only for his chosen people, atoning for their sins alone. Christ's atonement was limited only in extent, not in power, according to the sovereign will of God.

In the Bible we read that the Lord's servant (Jesus) would see the results of his work (his atoning sacrifice) and "be satisfied" (Isaiah 53:11). But also, Jesus stated plainly that there are many who are heading for eternal destruction (Matthew 7:13). We can only reconcile these two statements if we understand that Christ died only for a limited number of people - for God's elect.

Scripture references: Acts 20:28; John 3:14+15; Galatians 1:4+5; Revelation 13:8; John 6:38+39; John 17:9,10+24; John 10:11; 1 Peter 2:21; Romans 5:8-10; 1 Thessalonians 1:10; Romans 8:33+34; Luke 1:68; Revelation 5:9; Isaiah 53:11.


4. Irresistible Grace (All whom the Father draws, will come to Christ)
When the gospel is preached, an invitation is issued by the Lord to all people to come to him for salvation. However, as the first article clearly states, the natural state of all people renders them incapable of responding to this invitation, except to reject it. So when God calls an elect sinner to repentance and faith in Christ Jesus, he does so by sending his Holy Spirit to work a great change in that sinner's heart, enabling them to see their sin and their need of a Saviour and leading them to put their faith in Christ alone for salvation. The Lord, by his Spirit, irresistibly draws his elect to himself, raising them to spiritual life and making them willing to trust in Jesus.

Scripture references: Matthew 11:28-30; John 6:37; Matthew 23:37; John 5:40; Ephesians 1:12,19; Ezekiel 11:19+20; Psalm 110:3; 2 Thessalonians 1:11.


5. Perseverance of the Saints (or Preserved in Christ for Eternity)
Once God has saved elect sinners, he continues to keep and preserve them by his power and grace and will never let them go. Thus, they persevere to the end and can never be lost. If God did not do this, we would inevitably turn back again to the world, because of the sin that is around us and within us. Thus God enables his children to continue in faith and obedience throughout their earthly lives, then to pass into God's presence forever.

This doctrine is not to be taken as a license to go on sinning, as if the believer is free to act in any way he chooses now that he is eternally secure in Christ Jesus. The true believer will show signs of a growing desire for holiness and an increasing loathing of sin. The one who attempts to use the grace of God as an excuse for sinful living is in all probability not a true believer, for where there is spiritual life, the fruit of the Spirit will become evident.

Scripture references: 1 Peter 1:5; James 4:6; Philippians 1:6+19; John 6:39; John 10:28+29; Romans 8:38+39; Romans 8:8; Galatians 5:13-26.

The Sword and the Trowel...saved by grace alone

IT is by the grace of God that ungodly men are preserved from instant death. The sharp axe of justice would soon fell the barren tree if the interceding voice of Jesus did not cry, "Spare him yet a little." Many sinners, when converted to God, have gratefully acknowledged that it was of the Lord's mercy that they were not consumed. John Bunyan had three memorable escapes before his conversion, and mentions them in his "Grace Abounding" as illustrious instances of long-suffering mercy. Occasionally such deliverances are made the means of affecting the heart with tender emotions of love to God, and grief for having offended him. Should it not be so? Ought we not to account that the longsuffering of God is salvation? (2 Peter 3:15.) An officer during a battle was struck by a nearly spent ball near his waistcoat pocket, but he remained uninjured, for a piece of silver stopped the progress of the deadly missile. The coin was marked at the words DEI GRATIA (by the grace of God). This providential circumstance deeply impressed his mind, and led him to read a tract which a godly sister had given him when leaving home. God blessed the reading of the tract, and he became, through the rich grace of God, a believer in the Lord Jesus.

Reader, are you unsaved? Have you experienced any noteworthy deliverances? Then adore and admire the free grace of God, and pray that it may lead you to repentance! Are you enquiring for the way of life? Remember the words DEI GRATIA, and never forget that by grace we are saved. Grace always pre-supposes unworthiness in its object. The province of grace ceases where merit begins: what a cheering word is this to those of you who have no worth, no merit, no goodness whatever! Crimes are forgiven, and follies are cured by our Redeemer out of mere free favour. The word grace has the same meaning as our common term gratis: Wickliffe's prayer was, "Lord save me gratis" No works can purchase or procure salvation, but the heavenly Father giveth freely, and upbraideth not.

Grace comes to us through faith in Jesus. Whosoever believeth on Him is not condemned. O, sinner, may God give thee grace to look to Jesus and live. Look now, for to-day is the accepted time!

Promoted to His Heavenly Home...Jerry Falwell, a tribute

"The Bible is the inerrant... Word of the living God.
It is absolutely infallible, without error in all matters
pertaining to faith and practice, as well as in areas such
as geography, science, history, etc." -Jerry Falwell

The Mark of a Man of God

"Let a man regard us in this manner, as servants of Christ,
and stewards of the mysteries of God. In this case, moreover,
it is required in stewards that one be found faithful." -1 Cor. 4:1-2-

V1- A godly man is such a rarity today
So many start, strong and true, and quickly fall away
A godly man will take his stand-he can't be bought or sold
Hand to the plow, he won't look back-though other hearts turn cold

He keeps the faith and keeps his conscience clear
He lives this life of grace through all his years

Chorus
THE MARK OF A MAN OF GOD
IS WHAT HE'S FAITHFUL TO
AND WHAT HE'S FLEEING FROM
AND WHAT HE'S FIGHTING FOR

THE HEART OF A MAN OF GOD
IS WHAT HE DAILY PURSUES
HIS FAMILY, FRIENDS, THE WORD, THE CHURCH
AND WORSHIP OF THE LORD

THE GODLY MAN DAILY TAKES UP THE CROSS OF CHRIST
AND FAITHFULLY FOLLOWS HIM AS A LIVING SACRIFICE

V2 - He’s not ashamed of the gospel, his sufficiency's in Christ
The power of integrity is the passion of his life
Instead of reckless faith, he has proven that his faith works
The ultimate priority, the Master's plan for the church

Saved without a doubt because his first love is the Lord
And the gospel according to Jesus is the truth he would die for

(Chorus)

Bridge
He lives his life to teach the Word, in season and in not
For he fears more than any man, the approval of his God
He lovingly, yet firmly leads those placed under his care
The power of his ministry is that he is a man of prayer

(Chorus)

Tag
THE GODLY MAN TAKES A YOUNG TIMOTHY LIKE ME
AND TEACHES ME TO RUN THE RACE
TO CARRY ON THIS LIFE OF GRACE
HE SETS THE MARK AND WE KEEP THE PACE
WITH THIS MAN OF GOD

Words and Music by Steve Camp
January 30, 1999 - © Nouthetic Music

The Sword and the Trowel...from "nice questions" - the Lord deliver us

WO learned doctors are angrily discussing the nature of food, and allowing their meal to lie untasted, while a simple countryman is eating as heartily as he can of that which is set before him. The religious world is full of quibblers, critics, and sceptics, who, like the doctors, fight over Christianity without profit either to themselves or others; those are far happier who imitate the farmer and feed upon the Word of God, which is the true food of the soul. Luther's prayer was, "From nice questions the Lord deliver us." Questioning with honesty and candour is not to be condemned, when the object is to "prove all things, and hold fast that which is good;" but to treat revelation as if it were a football to be kicked from man to man is irreverence, if not worse. Seek the true faith, by all manner of means, but do not spend a whole life in finding it, lest you be like a workman who wastes the whole day in looking for his tools. Hear the true Word of God; lay hold upon it, and spend your days not in raising hard questions, but in feasting upon precious truth.

It is, no doubt, very important to settle the point of General or Particular Redemption; but for unconverted men, the chief matter is to look to the Redeemer on the cross with the eye of faith. Election is a doctrine about which there is much discussion, but he who has made his election sure, finds it a very sweet morsel. Final perseverance has been fought about in all time; but he who by grace continues to rest in Jesus to the end, knows the true enjoyment of it.

Reader, argue, if you please, but remember that believing in the Lord Jesus gives infinitely more enjoyment than disputing can ever afford you. If you are unsaved, your only business is with the great command, "Believe!" and even if you have passed from death unto life, it is better to commune with Jesus than to discuss doubtful questions. When Melancthon's mother asked him what she must believe amidst so many disputes, he, knowing her to be trusting to Jesus in a simple-hearted manner, replied, "Go on, mother, to believe and pray as you have done, and do not trouble yourself about controversy."

So say we to all troubled souls,
"Rest in the Lord, and wait patiently for him."

THE WAY OF THE DISASTER...when debating atheists, first know what you are talking about

(updated - sections)

Clint Eastwood, in his famous “Dirty Harry” detective series, makes this profound statement: ”a man’s got to know his limitations.” Such wisdom would also apply in the field of apologetics when actor Kirk Cameron and evangelist Ray Comfort said they could prove the existence of God (100% scientifically guaranteed) as fact, without using the Bible or appealing to faith. It went downhill from there.

One writer expressed their views this way: "We do not prove the existence of the God of Christianity by first giving up Christianity. For Comfort and Cameron to declare that they intended to employ this type of apologetic method is irreverent, dishonoring to Christ and is downright sinful."

Another blogger voiced their disappointment this way: "With all due respect to these Christian brothers, Cameron and Comfort would have done well to defer their assumed debate responsibilities to another who has the philosophical and academic ability/awareness to interact with hardened infidels who spend their entire time ranting and raving about the non-existence of the Triune God. As much as I appreciate these brothers, it is time for them to step up the study time so as to be ready to give an account for the hope that is within them with gentleness and reverence (1 Peter 3:15)."

I do appreciate and thank the Lord for both Kirk and Ray (though I have never met them in person) and what they are trying to accomplish through their Way of the Master program. They have brought back a right emphasis on the Law of God in presenting the gospel of the Lord Jesus Christ. Though their approach and methods come off as a bit prepackaged and pedestrian, they do garner some vigorous responses and have had opportunities to proclaim Christ (it is obvious they are dear brothers in the Lord with a burden for lost people.)

But personal feelings aside, one must take the time to know the Word of God and the subject being addressed if one is going to step out on national TV and try and debate two atheists on "the existence of God." Contrary to what was expressed during the debate, we must remember beloved that the gospel is not an offer to unsaved people, it is a call to follow Jesus Christ, a command to repent of your sins, and a compelling to be reconciled to God (Matt. 16:24; Acts 17:16ff; 2 Cor. 5:16-21).

In case you didn’t see this debate on "ABCNews Face Off" this past Thursday evening—the premise was this: Ray comfort contacted ABC and said that he wanted to debate two atheists on the existence of God that he had seen on an ABC Nightline show some months before that featured a “Blasphemy Challenge.” He went on to say that he could 100% scientifically prove God’s existence without appealing to faith or Scripture - that is was a matter of fact and didn't require faith to be convinced of its truthfulness.

This was a recipe for disaster from the get go:

First of all, no biblical text ever asserts or affirms this kind of tactic. It might play well on ABC for a bit of evening controversy, but little if anything profitable for the kingdom came of this disappointing display of inept, unprepared, and unbiblical apologetics. Secondly, to add insult to injury, neither Kirk nor Ray proved "100% scientifically the existence of God" by using science; they never presented one shred of scientific evidence to support their dogmatic claim. Thirdly, I didn’t think it was possible for a Christian to lose a debate on "the existence of God" to two atheists—but that is exactly what happened.

BTW, these two atheists were not intellectual elites or gifted apologists for their views. They were two uptight, ticked off academic lightweights with an obvious agenda who came off as if they took a trip to the National Museum of Science and Industry to "study" fossils in order to bone-up on their views before that evening's debate using very stunted, sophmoric, and handicaped logic. Any prepared Christian apologist should have swept the floor with them... (in a loving Christian way of course calling them to repentance.) FYI, both of them claimed to be Christians before becoming atheists.

This debate took place at Calvary Baptist Church in downtown New York. I have ministered there before in word and song; and it was pastored for several years by my dear late friend, Dr. Stephen Olford. I can only imagine what he would be saying today if he was here to witness this weak and ill-prepared exchange from two men representing the Lord Jesus Christ and His gospel? He would be ashamed.

"Let us suppose that Kirk and Ray
actually persuaded the atheists
on live TV that God does exist.
What would that have proven?
It would not have proven the
Biblical triune God who has
revealed Himself in Holy Scripture.

In other words, the atheists would have been
as much unregenerate as they were before.

[as James White has said]
'What you win them with is what you win them to.'"

-Alan Kurschner

This debate proved a few things though: 1. "religious talking points" in the real world of unbridled ideas and seasoned news professionals is an effort in futility and doesn’t serve well the cause of the gospel. 2. the gospel, beloved, IS the power of God unto salvation--not some foolish, silly around the barn approach to proving God's existence scientifically to "lure in the audience." And 3. that the gospel of the Lord Jesus Christ is not an offer of salvation, but a call and command to follow Jesus and be reconciled unto God (2 Cor. 5:16-21; Acts 17:19-31).

On a personal note: my brothers in the Lord - Kirk and Ray:please, I beg you, stay out of mainstream media until you know your subject; stop running your Way Of The Master infomercials on TBN - it is unwise to be aligned with a network that promotes (most of the time) an unbiblical view of God, the gospel and the person of the Lord Jesus Christ; receive more training biblically in the essentials of the faith and apologetics; don’t do any more public televised debates until you are really prepared; invite some others to carry the lionshare of a debate like this for you (i.e., Dr. James White, Ravi Zacharias, etc.); learn how to communicate the gospel of sola fide, sola gratia, solus Christus to nonbelievers when real questions are being asked; listen carefully to what people are actually asking you and saying to you (1 Peter 3:15); and finally, if you ever have the courage to enter an exchange of ideas like this again on national TV representing the gospel, the Lord, and His people, please be prepared and really know the subject you are talking about.

Your motives seem well intentioned, but your lack of knowledge (both biblically and scientifically) on this issue and your failure to communicate clearly to those you were debating, IMHO, has lost you real credibility not only among nonbelievers, but also among believers in the Lord Jesus Christ as well.

If you haven't seen the debate, I would encourage you to watch it here.
Be prepared... it is painful and heartbreaking to watch.

By popular off forum demand,
a "Mulligan" has been given to Ray and Kirk

How to Know if You Are a Real Christian...a response to Dr. Francis Beckwith's defection to Romanism

Romanism is a false religion, that constitutes a false church, led by a false pastor, that preaches a false gospel. It is the most profound religion that Satan has to offer of man-made and man-centered faith that sees salvation by joining grace plus merit, faith plus works, and Christ plus an infused righteousness. The theological term is called semi-Pelagianism and is a gospel of works righteousness which is no gospel at all (Gal. 1:6-9)

Tridentine Roman Catholicism is a faith centered in prayers to the dead, the centrality of the Latin Mass, confessionals, and the specter of purgatorial suffering. It is a firm belief in the Immaculate Conception, the Bodily Assumption of Mary, and the "5th Marian Dogma" - the idea that Mary is co-redemptrix, co-mediatrix, and advocate for the people of God.

Indeed, consider for just a moment the wording of the petition that has been submitted to the Pope, signed by more than six million Roman Catholics worldwide, that expresses this view:

"With filial love, we the faithful wish to humbly petition you, the Vicar of Christ, to solemnly define as Christian dogma the Church's constant teaching on Mary's co-redemptive role with Christ the Redeemer of humanity. It is our belief that such a definition will bring to light the whole truth about Mary, Daughter of the Father, Mother of the Son, Spouse of the Spirit, and Mother of the Church. Therefore, it is our prayer that the Holy Spirit will guide you, Holy Father, to define and proclaim the Blessed Virgin Mary as Coredemptrix, Mediatrix of all graces and Advocate for the people of God."

Indeed, one could also go into his belief in indulgences, the treasury of merit, and so many other things. But, let's get to the heart of the matter.

The issue of peace is truly the major difference between the biblical gospel and that promulgated by Rome. Rome's teachings on key issues are so far removed from their biblical definitions that the resultant gospel becomes one that is based upon human performance rather than the finished work of Christ (Romans 3-4; Hebrews 9:14ff). Romans 5:1 is key: "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,"

Question: How can a Roman Catholic have true peace, true shalom with God? In Dr. Beckwith's return to Romanism, justification is not claimed to be the divine, forensic declaration that a sinner is right in God's sight based upon faith alone in the work of Christ alone, including the imputed righteousness of Christ which provides us with a perfect standing before God. Instead, justification and sanctification are made the same thing, so that one is justified by baptism initially, causing one to enter "the state of grace." You can do good works in the state of grace that are meritorious before God, but, the commission of a mortal sin destroys that state, and makes you an enemy of God once again. You can become re-justified through the sacrament of penance, though the temporal punishment of sins remains. Anyone should inquire of Dr. Beckwith, "upon what basis he could have peace with God when he could go to sleep that night as God's enemy? How is that true peace, true shalom?"

Romanism believes that the Mass is still a bloody, propitiatory sacrifice.

TWENTY-SECOND SESSION, CANONS ON THE SACRIFICE OF THE MASS:
"If anyone says that the sacrifice of the mass is one only of praise and thanksgiving; or that it is a mere commemoration of the sacrifice consummated on the cross but not a propitiatory one; or that it profits him only who receives, and ought not to be offered for the living and the dead, for sins, punishments, satisfactions, and other necessities, LET HIM BE ANATHEMA" (Canons on the Sacrifice of the Mass, Canon 3).

It is unfathomable to believe that this is now what Dr. Beckwith, by confession to Rome, must affirm.

Biblical Christianity clearly teaches that the sacrifice of Christ was a once for all sacrifice, never to be repeated, and is sufficient for the redemption of all the elect. Consider the following verses:

Heb. 7:27 who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself.

Heb. 9:12 and not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption.

Heb. 9:26 Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself.

Heb. 10:10 By this will we have been sanctified through the offering of the body of Jesus Christ once for all.

Salvation, beloved, is found by grace alone, through faith alone, in the Lord Jesus Christ alone and His once for all propitiatory sacrifice on the cross - plus or minus nothing. He was then raised bodily from the dead "for our justification" (Romans 4:25).

The point here is simple and tragic: a man of Dr. Beckwith's learning has abandoned historic, biblical Christianity to embrace a false religious system that cannot save, but can only damn.

In a recent article, Dr. Beckwith, commenting on his defection from Protestantism and his return to Romanism says the following:

"I became convinced that the Early Church is more [Roman] Catholic than Protestant and that the [Roman] Catholic view of justification, correctly understood, is biblically and historically defensible. Even though I also believe that the Reformed view is biblically and historically defensible,..."

Those statements, beloved, are in direct conflict with one another. It is impossible to affirm that Romanism and the Reformed view BOTH represent what is "biblically and historically defensible." That is like trying to pick up a tub while standing in it--you can't do it. This kind of reasoning is nothing short of spiritual schizophrenia. To paraphrase Tertullian, "what does Rome have in common with Wittenberg?"

All to say, may I encourage you to pray for this dear man--for only the Lord knows the state of his soul; only the Lord sees the future clearly as to what this will mean for him; only the Lord can turn his heart toward the truth and the genuine gospel once again. This is not casual fodder for the blogosphere -- nor is this about winning some theological discussion surrounding his departure from biblical Christianity. This is about the gospel and the nature of saving faith.

From whatever Protestant church Dr. Beckwith hailed from, they should consider beginning church discipline immediately due to his heterodox actions.

In light of this very sad spiritual treason by Dr. Beckwith and embracing of doctrines of demons in Romanism, the following article by Jonathan Edwards is a must read. I would encourage you to email this to your pastors and friends as well. And especially to those you might know who are still burdened under the heavy yoke of Romanism. May the Lord Jesus Christ grant them saving faith to leave the wayward bride of Benedict XVI and embrace biblical Christianity, the true gospel of Jesus Christ, His Word, and repent of their sins.

Sola Fide,
Steve
Galatians 1:6-9

by Jonathan Edwards
"You believe that there is one God. Good!
Even the demons believe that—and shudder."
 -James 2:19

How do you know if you belong to God?
We see in these words what some people depend on as an evidence of their acceptance with God. Some people think that they are all right before God if they are not as bad as some evil person. Other people point to their family history or church membership to show that God approves of them. There is an evangelism programme in common use that asks people certain questions. One of the questions is, "Suppose you were to die today. Why should God let you into his heaven?" A very common response is, "I believe in God." Apparently the apostle James knew people who said the same thing: I know I am in God's favor, because I know these religious doctrines.

Of course James admits that this knowledge is good. Not only is it good, but it is also necessary. Nobody can be a Christian who doesn't believe in God; and more than that, the One True God. This is particularly true for those who had the great advantage of actually knowing the apostle, someone who could tell them of his first-hand experience with Jesus, the Son of God. Imagine the great sin of a person, who knew James, and then refused to believe in God! Certainly this would make their damnation greater. Of course, all Christians know that this belief in the One God is only the start of good things because "anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him." (Heb. 11:6.)

However, James is clear that although this belief a good thing, it is definitely not proof that a person is saved. What he means is this: "You say you are a Christian and you are in God's favor. You think God will let you into heaven, and the proof of it is, you believe in God. But that is no evidence at all, because the demons also believe, and they are sure to be punished in hell." The demons believe in God, you can be sure of that! They not only believe that He exists, but they believe that God is a holy God, a sin-hating God, a God of truth, who has promised judgments, and who will carry out his vengeance upon them. This is the reason the demons "shudder" or tremble— they know God more clearly than most human beings do, and they are afraid. Nevertheless, nothing in the mind of man, that devils may experience as well, is any sure sign of God's grace in our hearts.

This reasoning may be easily turned around. Suppose demons could have, or find within themselves, something of God's saving grace—proof they would go to heaven. This would prove James wrong. But how absurd! The Bible makes it clear that demons have no hope of salvation, and their believing in God does not take away their future punishment. Therefore believing in God is not proof of salvation for demons, and it is safe to say, not for people, either.

This is seen even more clearly when we think about what demons are like. They are unholy: anything that they experience, cannot be a holy experience. The devil is perfectly wicked.

"You belong to your father, the devil, and you want to carry out your father's desire. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies." (John 8:44)

"He who does what is sinful is of the devil, because the devil has been sinning from the beginning." (1 John 3:8 )

Therefore the demons are called evil spirits, unclean spirits, powers of darkness, and so on.

"For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms." (Eph 6:12)

So it is plain that anything in the minds of demons cannot be holy, or lead to true holiness by itself. The demons clearly know many things about God and religion, but they do not have a holy knowledge. The things they know in their minds may make impressions in their hearts— indeed we do see that the demons have very strong feelings about God; so strong, in fact, that they "shudder." But they are not holy feelings because they have nothing to do with the work of the Holy Spirit. If this is true of the experience of demons, it is also true of the experience of men.

Notice this, that it does not matter how genuine, sincere, and powerful these thoughts and feelings are. Demons, being spiritual creatures, know God in a way that men on earth cannot. Their knowledge of God's existence is more concrete than any man's knowledge could be. Because they are locked in battle with the forces of good, they have a sincerity of knowledge as well. On one occasion Jesus cast out some demons. "What do you want with us, Son of God?" they shouted. "Have you come here to torture us before the appointed time?" (Mat 8:29) What could possibly be a more clear-cut experience than this? However, while their thoughts and feelings are genuine and powerful, they are not holy.

Also we can see that the holy objects of their thoughts doesn't make their thoughts and feelings holy. The demons know God exists! Matthew 8:29 shows they know more about Jesus than many people do! They are thoroughly that Jesus will judge them some day, because He is holy. But it is clear that genuine, sincere, and powerful thoughts and feelings about holy, spiritual things, is no proof of God's grace in the heart. Demons have these things, and look forward to eternal punishment in hell. If men have no more than what the demons have, they will suffer in the same way.

We may make several conclusions based on these truths.
First, that no matter how much people may know about God and the Bible, it is no sure sign of salvation. The devil before his fall, was one of the bright and morning stars, a flame of fire, one excelling in strength and wisdom. (Isa. 14:12, Ezek. 28:12-19) Apparently, as one of the chief angels, Satan knew much about God. Now that he is fallen, his sin has not destroyed his memories from before. Sin does destroy the spiritual nature, but not the natural abilities, such as memory. That the fallen angels do have many natural abilities may be seen from many Bible verses, for example Eph 6:12 "For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms." In the same way, the Bible says that Satan is "more crafty" than other created beings. (Gen 3:1, also 2 Cor. 11:3, Acts 13:10) Therefore we can see that the Devil has always had great mental ability and is able to know much about God, the visible and invisible world, and many other things. Since his job in the beginning was to be a chief angel before God, it is only natural that understanding these things has always been of first importance to him, and that all his activities have to do with these areas of thoughts, feelings, and knowledge.

Because it was his original employment to be one of the angels before the very face of God, and sin does not destroy the memory, it is clear that Satan knows more about God than just about any other created being. After the fall, we can see from his activities as a tempter, etc., (Matt 4:3) that he has been spending his time increasing his knowledge and its practical applications. That his knowledge is great can be seen in how tricky he is when tempting people. The craftiness of his lies shows how clever he is. Surely he could not manage his deceit so well without an actual and true knowledge of the facts.

This knowledge of God and his works is from the very beginning. Satan was there from the Creation, as Job 38:4 7 shows: "Where were you when I laid the earth's foundation? Tell me, if you understand. . .while the morning stars sang together and all the angels shouted for joy?" So he must know much about the way God created the world, and how He governs all the events in the universe. Furthermore, Satan has seen how God has worked his plan of redemption in the world; and not as an innocent bystander, but as an active enemy of God's grace. He saw God work in the lives of Adam and Eve, in Noah, Abraham, and David. He must have taken a special interest in the life of Jesus Christ, the Saviour of men, the Word of God incarnate. How closely did he watch Christ? How carefully did he observe his miracles and listen to His words? This is because Satan has set himself against Christ's work, and it is to his torment and anguish that Satan has watched Christ's work unfold successfully.

Satan, then, knows much about God and God's work.
He knows heaven first-hand. He knows hell also, with personal knowledge as its first resident, and has experienced its torments for all these thousands of years. He must have a great knowledge of the Bible: at the least, we can see he knew enough to try tempting our Saviour. Furthermore, he has had years of studying of the hearts of men, his battlefield where he fights against our Redeemer. What labours, exertions, and cares the Devil has used over the centuries as he has deceived men. Only a being with his knowledge and experience of God's working, and the human heart, could so imitate true religion and transform himself into an angel of light. (2 Cor 11:14)

Therefore we can see that there is no amount of knowledge of God and religion that could prove a person has been saved from their sin. A man may talk about the Bible, God, and the Trinity. He may be able to preach a sermon about Jesus Christ and everything He has done. Imagine, somebody might be able to speak about the way of salvation and the work of the Holy Spirit in the hearts of sinners, perhaps even enough to show others how to become Christians. All these things might build up the church and enlighten the world, yet it is not a sure proof of the saving grace of God in a person's heart.

It also may be seen that for people to merely agree with the Bible is no sure sign of salvation. James 2:19 shows that the demons really, truly, believe the truth. Just as they believe there is one God, they agree with all the truth of the Bible. The devil is not a heretic: all the articles of his faith are firmly established in the truth.

It must be understood, that when the Bible talks about believing that Jesus is the Son of God, as a proof of God's grace in the heart, the Bible means not a mere agreement with the truth, but another kind of believing. "Everyone who believes that Jesus is the Christ is born of God." (1 John 5:1) This other kind of believing is called "the faith of God's elect and the knowledge of the truth that leads to godliness." (Titus 1:1) There is a spiritual holding to the truth, which will be explained later on.

Some people have strong religious experiences, and think of them as proof of God's working in their hearts.
Often these experiences give people a sense of the importance of the spiritual world, and the reality of divine things. However, these, too, are no sure proof of salvation. Demons and damned human beings have many spiritual experiences which have a great effect on their heart attitudes. They live in the spiritual world and see first-hand what it is like. Their sufferings show them the worth of salvation and the worth of a human soul in the most powerful way imaginable. The parable in Luke chapter 16 teaches this clearly, as the suffering man asks that Lazarus might be sent to tell his brothers to avoid this place of torment. No doubt people in hell now have a distinct idea of the vastness of eternity, and of the shortness of life. They are completely convinced that all the things of this life are unimportant when compared to the experiences of the eternal world. People now in hell have a great sense of the preciousness of time, and of the wonderful opportunities people have, who have the privilege of hearing the Gospel. They are completely aware of the foolishness of their sin, of neglecting opportunities, and ignoring the warnings of God. When sinners find out by personal experience the final result of their sin there is "weeping and gnashing of teeth." (Matt 13:42) So even the most powerful religious experiences are not a sure sign of God's grace in the heart.

Demons and damned people also have a strong sense of God's majesty and power. God's power is most clearly displayed in his execution of divine vengeance upon his enemies.

"What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath—prepared for destruction?" (Rom 9:22)

Shuddering, the devils await their final punishment, under the strongest sense of God's majesty. They feel it now, of course, but in the future it will show to the greatest degree, when the Lord Jesus "is revealed from heaven in blazing fire with his powerful angels." (2 Thess 2:7) On that day, they will desire to be run away, to be hidden from the presence of God. "Look, he is coming with the clouds, and every eye will see him, even those who pierced him; and all the peoples of the earth will mourn because of him." (Rev 1:7) So everyone will see him in the glory of His Father. But, obviously, not all who see him will be saved.

Now it is possible that some people might object to all this, saying that ungodly men in this world are quite different from demons. They are under different circumstances and are different kind of beings.

An objector might say,

"Those things that are visible and present to demons are invisible and future to men. Besides, people have the disadvantage of having bodies, which restrain the soul, and keep people from seeing these spiritual things first-hand. Therefore, even if demons do have a great knowledge and personal experience of the things of God, and have no grace, the conclusion does not apply to me."

Or, put another way: if people have these things in this life, it may very well be a sure sign of God's grace in their hearts.

In reply, it is agreed that no man in this life has ever had the degree of these things as the demons have them. No person has ever shuddered, with the same amount of fear that the demons shudder with. No man, in this life, can ever have the same kind of knowledge that the Devil has. It is clear that demons and damned men understand the vastness of eternity, and the importance of the other world, more than any living person, and so they crave salvation all the more.

But we can see that men in this world can have experiences of the same kind as those of demons and damned people. They have the same mental outlook, the same opinions and emotions, and the same kind of impressions on the mind and heart. Notice, that for the apostle James it is a convincing argument. He claims that if people think believing in one God is proof of God's grace, it is not proof, because demons believe the same. James is not referring to the act of believing only, but also to the emotions and actions that go along with their belief. Shuddering is an example of emotions from the heart. This shows that if people have the same kind of mental outlook, and respond from the heart in the same way, it is no sure sign of grace.
The Bible does not state how much people in this world may see God's glory, and not have God's grace in their hearts. We are not told exactly to what degree God reveals himself to certain people, and how much they will respond in their hearts. It is very tempting to say that if a person has a certain amount of religious experience, or a certain amount of truth, they must be saved. Perhaps it is even possible for some unsaved people to have greater experiences than some of those who have grace in their hearts! So it is wrong to look at experience or knowledge in terms of amount. Men who have a genuine work of the Holy Spirit in their hearts have experiences and knowledge of a different kind.

At this point, someone might answer these thoughts by saying,

"I agree with you. I see that believing in God, seeing His majesty and holiness, and knowing that Jesus died for sinners is not proof of grace in my heart. I agree that demons can know these things as well. But I have some things they don't have. I have joy, peace, and love. Demons can't have them, so that must show that I am saved."

Yes, it is true that you have something more than a demon can have, but it is nothing better than a demon could have. A person's experience of love, joy, etc., may not be because they have any cause in them different from a demon, but just different circumstances. The causes, or origins, of their feelings are the same. This is why these experiences are no better than those of demons.

To explain further:

All the things that were discussed before about demons and damned people, arise from two main causes, natural understanding and self-love. When they think about themselves, these two things are what determine their feelings and response. Natural understanding shows them that God is holy, while they are wicked. God is infinite, but they are limited. God is powerful, and they are weak. Self-love gives them a sense of the importance of religion, the eternal world, and a longing after salvation. When these two causes work together, demons and damned men become aware of the awesome majesty of God, whom they know will be their Judge. They know that God's judgment will be perfect and their punishment will be forever. Therefore, these two causes together with their senses will bring about their anguish on that judgment day, when they see the outward glory of Christ and His saints.

The reason many people feel joy, peace, and love today, while demons do not, may be more due to their circumstances, rather than any difference in their hearts. The causes in their hearts are the same. For example, the Holy Spirit is now at work in the world keeping all of mankind from being as wicked as they could be (2 Thess 2:17). This is in contrast to demons, who are just as wicked as they can be all the time. Furthermore, God in his mercy gives gifts to all people, such as the rain for crops (Matt 5:45), heat from the sun, etc. Not only that, but often people receive many things in life to bring them happiness, such as personal relationships, pleasures, music, good health, and so on. Most important of all, many people have heard news of hope: God has sent a Saviour, Jesus Christ, who died to save sinners. In these circumstances, the natural understanding of people can cause them to feel things that demons never can.

Self-love is a powerful force in the hearts of men, strong enough without grace to cause people to love those who love them,
"But if you love those who love you, what credit is that to you? For even sinners love those who love them." (Luke 6:32) It is a natural thing for a person who sees God being merciful, and who knows that they are not as bad as they could be, to therefore be sure of God's love for them. If your love for God comes only from your feelings that God loves you, or because you have heard that Christ died for you, or something similar, the source of your love to God is only self-love. This reigns in the hearts of demons as well.

Imagine the situation of the demons. They know they are unrestrained in their wickedness. They know God is their enemy and always will be. Although they are without any hope, still they are active and fighting. Just think, what if they had some of the hope that people have? What if demons, with their knowledge of God, had their wickedness restrained? Imagine if a demon, after all his fears about God's judgment, was suddenly led to imagine that God might be his Friend? That God might forgive him and let him, sin and all, into heaven? Oh the joy, the wonder, the gratitude we would see! Would not this demon be a great lover of God, since, after all everybody loves people who help them? What else could cause feelings so powerful and sincere? Is it any wonder, that so many people are deceived this way? Especially since people have the demons to promote this delusion. They have been promoting it now for many centuries, and alas they are very good at it.

Now we come to the question, if all these various experiences
and feelings come from nothing more than demons are capable of,
what are the kinds of experiences that are truly spiritual and holy?
What do I have to find in my own heart, as a sure sign of God's grace there?
What are the differences that show them to be from the Holy Spirit?

This is the answer:

those feelings and experiences which are good signs of God's grace in the heart differ from the experience of demons in their source and in their results.

Their source is the sense of the overwhelming holy beauty and loveliness of the things of God. When a person grasps in his mind, or better yet, when he feels his own heart held captive by the attractiveness of the Divine, this is an unmistakable sign of God's working.

The demons and damned in hell do not now, and never will experience even the tiniest bit of this. Before their fall, the demons did have this sense of God. But in their fall, they lost it, the only thing they could lose of their knowledge of God. We have seen how the demons have very clear ideas about how powerful God is, his justice, holiness, and so on. They know a lot of facts about God. But now they haven't a clue about what God is like. They cannot know what God is like any more than a blind man can know about colors! Demons can have a strong sense God's awesome majesty, but they don't see his loveliness. They have observed His work among the human race for these thousands of years, indeed with the closest attention; but they never see a glimmer of His beauty. No matter how much they know about God (and we have seen that they know very much indeed) the knowledge they have will never bring them to this higher, spiritual knowing what God is like. On the contrary, the more they know about God, the more they hate Him. The beauty of God consists primarily in this holiness, or moral excellence, and this is what they hate the most. It is because God is holy that the demons hate Him. One could suppose that if God were to be less holy, the demons would hate Him less. No doubt demons would hate any holy Being, no matter what He was like otherwise. But surely they hate this Being all the more, for being infinitely holy, infinitely wise, and infinitely powerful!

Wicked people, including those alive today, will on the day of judgment see all there is to see of Jesus Christ, except His beauty and loveliness. There is not one thing about Christ that we can think of, that will not be set before them in the strongest light on that brilliant day. The wicked will see Jesus "coming in clouds with great power and glory." (Mark 13:26) They will see his outward glory, which is far, far greater than we can possibly imagine now. You know the wicked will be thoroughly convinced of all who Christ is. They will be convinced about His omniscience, as they see all their sins replayed and evaluated. They will know first-hand Christ's justice, as their sentences are announced. His authority will be made utterly convincing when every knee will bow, and every tongue confess Jesus as Lord. (Phil 2:10,11) The divine majesty will be impressed upon them in quite an effective way, as the wicked are poured into hell itself, and enter into their final state of suffering and death (Rev 20:14,15) When that happens, all their knowledge of God, as true and as powerful as it may be, will be worth nothing, and less than nothing, because they will not see Christ's beauty.

Therefore, it is this seeing the loveliness of Christ that makes the difference between the saving grace of the Holy Spirit, and the experiences of demons.
This sight or sense is what makes true Christian experience different from everything else. The faith of God's elect people is based on this. When a person sees the excellence of the gospel, he senses the beauty and loveliness of the divine scheme of salvation. His mind is convinced that it is of God, and he believes it with all his heart. As the apostle Paul says in 2 Cor 4:3 4, "even if our gospel is veiled, it is veiled to those who are perishing. The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God." That is to say, as was explained before, unbelievers can see that there is a gospel, and understand the facts about it, but they do not see its light. The light of the gospel is the glory of Christ, his holiness and beauty. Right after this we read, 2 Cor 4:6 "For God, who said, 'Let light shine out of darkness,' made his light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ." Clearly, it is this divine light, shining into our hearts, that enables us to see the beauty of the gospel and have a saving belief in Christ. This supernatural light shows us the superlative beauty and loveliness of Jesus, and convinces us of His sufficiency as our Saviour. Only such a glorious, majestic Saviour can be our Mediator, standing between guilty, hell-deserving sinners such as ourselves, and an infinitely holy God. This supernatural light gives us a sense of Christ that convinces us in a way nothing else ever could.

When a most wicked sinner is caused to see Christ's divine loveliness, he no longer speculates why God should be interested in him, to save him.
Before, he could not understand how the blood of Christ could pay the penalty for sins. But now he can see the preciousness of Christ's blood, and how it is worthy to be accepted as the ransom for the worst of sins. Now the soul can recognize that he is accepted by God, not because of who he is, but because of the value God puts on the blood, obedience, and intercession of Christ. Seeing this value and worth gives the poor guilty soul rest which cannot be found in any sermon or booklet.

When a person comes to see the proper foundation of faith and trust with his own eyes, this is saving faith. "For my Father's will is that everyone who looks to the Son and believes in him shall have eternal life." (John 6:40) "I have revealed you to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word. Now they know that everything you have given me comes from you. For I gave them the words you gave me and they accepted them. They knew with certainty that I came from you, and they believed that you sent me." (John 17:6-8)

It is this sight of the divine beauty of Christ that captivates the wills and draws the hearts of men. A sight of the outward greatness of God in His glory may overwhelm men, and be more than they can endure. This will be seen on the day of judgment, when the wicked will be brought before God. They will be overwhelmed, yes, but the hostility of the heart will remain in full strength and the opposition of the will continue. But on the other hand, a single ray of the moral and spiritual glory of God and of the supreme loveliness of Christ shone into the heart overcomes all hostility. The soul is inclined to love God as if by an omnipotent power, so that now not only the understanding, but the whole being receives and embraces the loving Saviour.

This sense of the beauty of Christ is the beginning of true saving faith in the life of a true convert.
This is quite different from any vague feeling that Christ loves him or died for him. These sort of fuzzy feelings can cause a sort of love and joy, because the person feels a gratitude for escaping the punishment of their sin. In actual fact, these feelings are based on self-love, and not on a love for Christ at all. It is a sad thing that so many people are deluded by this false faith. On the other hand, a glimpse of the glory of God in the face of Jesus Christ causes in the heart a supreme genuine love for God. This is because the divine light shows the excellent loveliness of God's nature. A love based on this is far, far above anything coming from self-love, which demons can have as well as men. The true love of God which comes from this sight of His beauty causes a spiritual and holy joy in the soul; a joy in God, and exulting in Him. There is no rejoicing in ourselves, but rather in God alone.

The sight of the beauty of divine things will cause true desires after the things of God.
These desires are different from the longings of demons, which happen because the demons know their doom awaits them, and they wish it could somehow be otherwise. The desires that come from this sight of Christ's beauty are natural free desires, like a baby desiring milk. Because these desires are so different from their counterfeits, they help to distinguish genuine experiences of God's grace from the false.

False spiritual experiences have a tendency to cause pride, which is the devil's special sin. "He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil." (1 Tim 3:6) Pride is the inevitable result of false spiritual experiences, even though they are often covered with a disguise of great humility. False experience is enamored with self and grows on self. It lives by showing itself in one way or another. A person can have great love for God, and be proud of the greatness of his love. He can be very humble, and very proud indeed of his humility. But the emotions and experiences that come from God's grace are exactly opposite. God's true working in the heart causes humility. They do not cause any kind of showiness or self-exaltation. That sense of the awesome, holy, glorious beauty of Christ kills pride and humbles the soul. The light of God's loveliness, and that alone, shows the soul its own ugliness. When a person really grasps this, he inevitably begins a process of making God bigger and bigger, and himself smaller and smaller.

Another result of God's grace working in the heart is that the person will hate every evil and respond to God with a holy heart and life.
False experiences may cause a certain amount of zeal, and even a great deal of what is commonly called religion. However it is not a zeal for good works. Their religion is not a service of God, but rather a service of self. This is how the apostle James puts it himself in this very context, "You believe that there is one God. Good! Even the demons believe that—and shudder. You foolish man, do you want evidence that faith without deeds is useless ?" (James 2:19 20) In other words, deeds, or good works, are evidence of a genuine experience of God's grace in the heart. "We know that we have come to know him if we obey his commands. The man who says, "I know him," but does not do what he commands is a liar, and the truth is not in him." (1 John 2:3 4) When the heart has been ravished by the beauty of Christ, how else can it respond?

How excellent is that inner goodness and true religion that comes from this sight of the beauty of Christ! Here you have the most wonderful experiences of saints and angels in heaven. Here you have the best experience of Jesus Christ Himself. Even though we are mere creatures, it is a sort of participation in God's own beauty. "Through these he has given us his very great and precious promises, so that through them you may participate in the divine nature." (2 Pet 1:4) "God disciplines us for our good, that we may share in his holiness." (Heb 12:10) Because of the power of this divine working, there is a mutual indwelling of God and His people. "God is love. Whoever lives in love lives in God, and God in him." (1 John 4:16)

This special relationship has to make the person involved as happy and as blessed as any creature in existence. This is a special gift of God, which he gives only to his special favorites. Gold, silver, diamonds, and earthly kingdoms are given by God to people who the Bible calls dogs and pigs. But this great gift of beholding Christ's beauty, is the special blessing of God to His dearest children. Flesh and blood cannot give this gift: only God can bestow it. This was the special gift which Christ died to obtain for his elect. It is the highest token of his everlasting love, the best fruit of his labours, and the most precious purchase of his blood.

By this gift, more than anything else, the saints shine as lights in the world.
This gift, more than anything else, is their comfort. It is impossible that the soul who possesses this gift should ever perish. This is the gift of eternal life. It is eternal life begun: those who have it can never die. It is the dawning of the light of glory. It comes from heaven, it has a heavenly quality, and it will take its bearer to heaven. Those who have this gift may wander in the wilderness or be tossed by waves on the ocean, but they will arrive in heaven at last. There the heavenly spark will be made perfect and increased. In heaven the souls of the saints will be transformed into a bright and pure flame, and they will shine forth as the sun in the kingdom of their Father.

Amen.