Message to the Modernist Church

Isa 1:1 -31  The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me. 
The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward. 
Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. 
From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city. Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. When ye come to appear before me, who hath required this at your hand, to tread my courts? Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. 
Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. 
If ye be willing and obedient, ye shall eat the good of the land: But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it. How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers. Thy silver is become dross, thy wine mixed with water: Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them. Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies: And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin: And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city. Zion shall be redeemed with judgment, and her converts with righteousness. And the destruction of the transgressors and of the sinners shall be together, and they that forsake the LORD shall be consumed. For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen. For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water. And the strong shall be as tow, and the maker of it as a spark, and they shall both burn together, and none shall quench them.

McCauley in for divorce No 2

1Ti 3:2-11  A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; One that ruleth well his own house, having his children in subjection with all gravity; 
(For if a man know not how to rule his own house, how shall he take care of the church of God?) Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; Holding the mystery of the faith in a pure conscience. And let these also first be proved; then let them use the office of a deacon, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things.
This is his second wife and he the third husband.
2010-01-28 22:57
Johannesburg - Pastor Ray McCauley's wife Zelda is going to divorce him, the Rhema Bible Church said on Thursday.
"The executive board of Rhema Bible Church and the International Federation of Christian Churches (IFCC) are sad to announce that Pastor Ray McCauley has received from Zelda notice of her intention to file for divorce," church administrator Giet Khoza said in a statement.
Ray McCauley was "devastated", but handling the matter "spiritually".
The McCauleys had been married for 10 years. It was the third marriage for Zelda, a former model.
"Both the leadership of the IFCC and Rhema Bible Church are of the firm belief that divorce is not desirable and should be the last resort. However, they would like to respect Mrs Zelda McCauley's decision to file for divorce."
McCauley, a former bodybuilder, would in the meantime take time off work.
The couple's marriage had been on the rocks before. But after lengthy mediation by church elders, the couple reconciled.
This is McCauley's second divorce.
His first wife Lyndie filed for divorce in 2000, after 21 years of marriage.
- SAPA
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Feminine Christian Graces

 

8/24/09 - 2nd Day - Morning. This will be the first of three blog posts over the next two days (Lord willing), so check back later today for a scattershooting post - because there is a lot in the news to talk about.

Our good friend Shannon asked me in the comments of the last post "What are the feminine Christian graces?", and I wanted to take the time here to answer her question, although I will not be able to do so exhaustively (I have too much other stuff to write today).

So, What are the Feminine Christian Graces?

Of course, the default "blueprint" of the virtuous woman is found in Proverbs the 31st chapter. I would not doubt that this exposition of a virtuous woman would make most modern women shrink away into a closet. The 31st of Proverbs is actual "typological" and is designed to represent the Church, and not particularly any one woman, although the representation made (the type) is evidently of those graces (gifts) that would be evident in a virtuous woman at the time this was written. But it is important for ALL of us to recognize, that this listing of virtues is principally designed to define the Body of Christ, and we all ought to be diligent about applying the lessons herein to ourselves.

But today we are talking about feminine Christian graces, so it does serve our purposes to peruse this section and mine it for valuable material, since God felt it necessary to use the virtuous woman as an example to the Church.

First, let's define Feminine Christian Graces:

Feminine: 1. Pertaining to a woman, or to women, or to females; as the female sex. 2. soft; tender; delicate. Her heavenly form angelic, but more soft and feminine. 3. Effeminate; destitute of manly qualities.

Christian: A real disciple of Christ; one who believes in the truth of the Christian religion, and studies to follow the example, and obey the precepts, of Christ; a believer in Christ who is characterized by real piety. One who is saved by Christ, born-again, and separated unto God for His purposes.

Graces: Gifts, favors, evidences of God's work wrought in the believer, excellencies of character, tendencies and proclivities that evidence regeneration and conversion.

In short, Feminine Christian Graces are gifts of God that evidence or expose a woman as a true Christian (and not a fake or a fraud); as having been the subject of the new birth, and of having a new heart and renovation of life. Feminine Christian Graces are symbols of God's miraculous and overwhelming work in the life of a woman.

It is often helpful to know what something ISN'T, in order to better identify what it IS

These are not Feminine Christian Graces:

False humility.
Immodesty.
Drawing attention to ones self, ones figure, or any (or all) physical attribute; nor is the false enhancement or amplification of any physical attribute.
False friendliness masking jealousy and envy.
Gossip.
Domination, Manipulation, or Manipulation by false or insincere submission.
Weakness, subterfuge, or trickery.
Emotion, Pride, Anger, Contrariness, Willfullness
Contentiousness
Laziness
Complaining, Whining, Griping, Nagging

I think you get the picture.

The problem is that modern society has portrayed an image of "femininity" which is not feminine at all. It is weak, tired, fake, manipulative, and whorish. Just picture in your mind the modern Charismatic woman, standing on Sunday morning in front of a mirror, plucking her eyebrows and teasing her hair, before squeezing into a tight skirt and putting on high-heels so she can go "worship Christ"; first in her singles class. She drops her children from her first marriage off and slinks into her class in the same way she used to slink into the bar or the night club. During the service she closes the eyes on her heavily made-up face (remember, "all clowns are liars") and sways to the music... and then she'll gush about how "the Holy Spirit really moved", etc. Remember, she is at the night club, not the true Church of Jesus Christ. THIS is what the world sells as Christian femininity. Like I said, sometimes we can find out what something is (or get a better feel for it), by seeing what it is not. Go to just about any street-corner "church" in America today. Write down how the women look, how they act, and examine how they work. When you are done, you should have a good idea of what Feminine Christian Graces ARE NOT.

Ok, so what are the Feminine Christian Graces?

Let us take a look at Chapter 31 of Proverbs. We'll start near the end, since in it we find a great distillation of what we should be looking for in our study: "Favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised" (Prov. 31:30). Isn't that interesting? You see, what most women consider to be the most important (or one of the most important) things in life, the Bible calls "deceitful" - it evidences that the woman is not a Child of God, but is deceived about her condition. When a woman says "I want to do better, but I can't stop wearing makeup!", or "I just don't think covering my head makes me more spiritual", what she is really saying is, "You are trying to take from me the one thing I have that I value! I have no spiritual graces, so I cannot give up any physical ones!". When a woman says, "I want to wear pants or jeans because they are more comfortable!", she is saying, "My comfort comes before your honor, and I care not for how the Church of Jesus Christ is portrayed by me".

Unhappily, what I say is a fact, even if the woman wants to deny it.

In verse 11 of Chapter 31 of Proverbs we find that a virtuous woman is trustworthy, but not only that. She provides for the needs of her husband:

a) because it is her duty to do so, and
b) because if she does not, her husband is likely to look elsewhere

Unhappily, according to my experiences in counciling, many women are too ignorant to figure out what this means, but I won't spend any time explaining it. It's pretty obvious. In short, it is a woman's job to keep her husband home and happy. With 90%+ of the women who contact me complaining about their husbands (or their ex-husbands), I can trace their troubles to somewhere in this vicinity. To be really clear in Agrarian terms: If you do not provide feed for your cattle - do not be surprised or shocked to learn that they are in the neighbors pasture. And it IS your fault (1 Cor. 7:2-5).

Verse 12 exposes many professing "christian" women. A Godly woman's energies and her heart are to do her husband good and not evil; to make his life easier and not more difficult; to smooth his path and not disturb it. Her time ought to be spent thinking of ways to please her husband, and to make his life better. She will do Him good and not evil, all the days of his life.

Verses 14, 15, 16, 17, 18, 19, 21, 24 and 27 all point out that a virtuous woman is industrious, creative, thrifty, hard-working, intelligent, strong (and not like these weak modern women), tough, gritty, etc. Read these over and over, because there is a reason God mentioned these qualities so many times in such a short section.

Verse 20 commends a virtuous woman for being charitable. This means that she has care and love for others in her community, and that (rather than exhibiting vanity, vapidity, jealousy, and competition) she extends her heart and care towards those who have a need.

Verses 22 and 23 show that she is concerned for the reputation of her family, and for her husband. Hers is not a life of decorating just because she is vain and stupid. Hers is a life of outward work. She considers how her home looks, not because she is in love with spending her family's money on quilts, doilies, and aprons, but because she desires for her family to be considered clean and orderly. She dresses her family properly, not because she is in a competition with the neighbors, or because she can't stay out of the shops, but because the reputation of her husband is her care.

In Verse 23 we see that the woman works diligently in the home and on the farm so that her husband can serve others. When he is "at the gates", he is serving as an Elder or a counselor. She works doubly hard inside to give him the ability to work outward evangelically. Every minute that her husband is spared for this valuable duty, is a credit to his wife.

Verse 25 - She is strong, and not just outwardly. She is strong in mind and faith. She stengthens herself in the inner man so that she is automatically rewarded for her endeavors by a knowledge that she is glorifying Christ. She knows she serves Christ, and does not doubt it one bit. If doubt creeps in, then she will seek herself, her comfort, her vanity, her silly pride - so she guards against that by reminding herself that she seeks to serve Christ and His Kingdom. She is honorable because she is the "type" that God has used to represent His Bride, and she knows that the picture the world gains of the true Church is directly related to the picture she portrays of a Godly woman. In short, if the woman is dressed like a whore, uncovered, vain, fatuous, competitive, and manipulative - then it is no wonder that the Church is seen in the same light.

In Verse 26 we see that the mouth and the tongue of the virtuous woman are guarded by wisdom and prudence. When she opens her mouth, it is in wisdom, not because there are vanities and vacuous thoughts that need to spill out of a diseased mind. Her tongue is used for kindness, not vitriol, and not manipulation. She is not fake or false. If she says it, she means it.

These understandings paint a picture of a virtuous and beautiful Christian woman. While the carnal person might say, "These are all works!", it is not true at all, and that thought exposes the wicked heart that cares not for Christ's glory. These are works, sure, but they are the RESULT of a spiritual work being done in the heart of the elect of God. They are works of God on a vessel of honor. The scary thing is this...

They are almost always (I'll leave a little room for some extenuating circumstances) INEVITABLE results of a woman being born again.

***crickets***

I would like to emphasize a point before I finish. Some people might think that what I have said applies only to married women. That is not true. Every woman is, and ought to be, under some masculine authority. If she is not, then I shudder for her future, both here and at the judgment seat of Christ. And since every woman is to be under authority, then these attitudes (because that is what they really are) are to be demonstrated to any and all spiritual authority.

Women, I want you to do a little "Twilight Zone" imagining with me. Imagine, if you will, that you are busy doing whatever it is you do during the day. Close your eyes and picture yourself doing some daily task. As you are working, a messenger directly from the throne of God shows up to speak to you. It is absolutely clear to you in your mind and in your spirit, that a prophet of God has come to you to speak to you directly on behalf of the One who made everything that exists; the One who holds all of creation together with His Word. This prophet enters the room... How do you respond? Is your heart in your chest... pounding? Do you have awe and reverence? Now... Did you know that the God of Creation considers your husband (or any spiritual authority God has placed over you) to be His prophet sent to you? Did you know that God has promised to judge individuals and the world based on how they have reverenced His prophets? The way that a woman refers to, defers to, and honors her spiritual authority is a Feminine Christian Grace.

What if God sent a special servant to intervene with Him on your behalf? In the old days we called these guys "priests", but, unhappily, false religion has destroyed the impact of the term. But what if God sent a special person, an intermediary, to intervene for you before Him? Sure, you are free to pray for yourself, and to go to God directly - this we do not deny; but wouldn't it be a special sign of love if God also sent a special priest just for you? How would you treat that special messenger? Well, the Bible says that your husband or your spiritual authority is the Priest of your family. He is sent to stand for you before God, and to intervene for your soul and your eternal safety.

I could go on, because God also sent your husband or authority to serve as King to you. But if someone will not honor her husband as "husband", how can she undestand what it is to serve and honor a King? Our society has overthrown the King, so it may be too difficult for me to relay to you what deference a King deserves.

In short, Feminine Christian Graces are those excellencies of character and of spirit that are evidence of God's power overwhelming a woman in a loving way. She is baptised in faith, so that she sees God and has the ability to know what His desire is for her. She looks on her family as a special care, delivered to her by God - and knows intimately that she will give an account for what she has done with what she has received. Feminine Christian Graces are representations (types) of the true Church. If you were to write down all of the excellent characteristics of the true Church throughout time, these characteristics are plain and evident in a truly Christian woman. If the Church was patient in tribulation, then so is a Godly woman. If the Church was beautiful and strong in persecution, then so is a Godly woman. If the Church was humble and meek under the rod of correction, or the scourge of chastisement, then so is a Godly woman. If the Church ever showed love and care and self-abandonment for others, then so does a Godly woman. If the Church ever exhibited charity and goodness, then so does a Godly woman. If the Church ever prostrated herself in honor and reverence before her Husband, then so does a Godly woman.

I hope I have been clear. Now, let us open our eyes and look at the state of the so-called "church" today. She is slutty and stiff-necked, manipulative and self-centered, vain and weak. She is in Proverbs, but not in chapter 31. She is found in chapter 7. If this is true of the mainsteam "church", then it is true of most women who call themselves "Christian". I know these things, because God has given me a vision of the true Church. Pray that He will do so for you.

After all, most of you won't even call your husband "sir".

I am your servant in Christ Jesus,

Michael Bunker

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A Word to PARENTS Taken from The Ten Commandments by AW Pink

One of the saddest and most tragic features of our twentieth-century "Civilization" is the awful prevalence of disobedience on the part of children to their parents during the days of childhood, and their lack of reverence and respect when they grow up. This is evidenced in many ways, and is general, alas, even in the families of professing Christians. In his extensive travels during the past thirty years the writer has sojourned in a great many homes. The piety and beauty of some of them remain as sacred and fragrant memories, but others of them have left the most painful impressions. Children who are self-willed or spoiled, not only bring themselves into perpetual unhappiness but also inflict discomfort upon all who come into contact with them, and auger, by their conduct, evil things for the days to come.

In the vast majority of cases the children are not nearly so much to be blamed as the parents. Failure to honor father and mother, wherever it is found, is in large measure due to parental departure from the Scriptural pattern. Nowadays the father thinks that he has fulfilled his obligations by providing food and raiment for his children, and by acting occasionally as a kind of moral policeman. Too often the mother is content to be a domestic drudge, making herself the slave of her children instead of training them to be useful. She performs many a task which her daughters should do in order to allow them freedom for the frivolities of a giddy set. The consequence has been that the home, which ought to be — for its orderliness, its sanctity, and its reign of love — a miniature heaven on earth, has degenerated into "a filling station for the day and a parking place for the night," as someone has tersely expressed it.

Before outlining the duties of parents toward their children, let it be pointed out that they cannot properly discipline their children unless they have first learned to govern themselves. How can they expect to subdue self-will in their little ones and check the rise of an angry temper if their own passions are allowed free reign? The character of parents is to a very large degree reproduced in their offspring: "And Adam lived a hundred and thirty years and begat a son in his own likeness, after his image" (Gen_5:3). The parent must himself or herself be in subjection to God if he would lawfully expect obedience from his little ones. This principle is enforced in Scripture again and again: "Thou therefore which teachest another, teachest thou not thyself?" (Rom_2:20). Of the bishop, that is, elder or pastor, it is written that he must be "one that ruleth well his own house, having his children in subjection with all gravity. For if a man know not how to rule his own house, how shall he take care of the church of God?" (1Ti_3:5-6). And if a man or woman knows not how to rule his own spirit (Pro_25:28), how shall he care for his offspring.

God has entrusted to parents a most solemn charge, and yet a most precious privilege. It is not too much to say that in their hands are deposited the hope and blessing, or else the curse and plague, of the next generation. Their families are the nurseries of both Church and State, and according to the cultivating of them now will be their fruitfulness hereafter. Oh, how prayerfully and carefully should you who are parents discharge your trust. Most assuredly God will require an account of the children from your hands, for they are His, and only lent to your care and keeping. The task assigned you is no easy one, especially in these superlatively evil days. Nevertheless, if trustfully and earnestly sought, the grace of God will be found sufficient in this responsibility as in others. The Scriptures supply us with rules to go by, with promises to lay hold of, and, we may add, with fearful warnings lest we treat the matter lightly.

Instruct Your Children

We have space to mention but four of the principal duties devolving on parents. First, it is your duty to instruct your children. "And these words which I command thee this day, shall be in thine heart: and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up" (Deu_6:6-7). This work is far too important to allocate to others; parents, and not Sabbath School teachers, are Divinely required to educate their little ones. Nor is this to be an occasional or sporadic thing, but one that is to have constant attention. The glorious character of God, the requirements of His holy Law, the exceeding sinfulness of sin, the wondrous gift of His Son, and the fearful doom which is the certain portion of all who despise and reject Him are to be brought repeatedly before the minds of your little ones. "They are too young to understand such things" is the Devil’s argument to deter you from discharging your duty.

"And ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord" (Eph_6:4). It is to be noted that the "fathers" are here specifically addressed, and this for two reasons:

(1) because they are the heads of their families and their government is especially committed to them; and

(2) because they are prone to transfer this duty to their wives. This instruction is to be given by reading to them the Holy Scriptures and enlarging upon those things most agreeable to their age. This should be followed by catechizing them. A continued discourse to the young is not nearly so effective as when it is diversified by questions and answers. If they know they will be questioned on what you read, they will listen more closely, and the formulating of answers teaches them to think for themselves. Such a method is also found to make the memory more retentive, for answering definite questions fixes more specific ideas in the mind. Observe how often Christ asked His disciples questions.

Be a Good Example

Second, good instruction is to be accompanied by good example. That teaching which issues only from the lips is not at all likely to sink any deeper than the ears. Children are particularly quick to detect inconsistencies and to despise hypocrisy. It is at this point that parents need to be most on their faces before God, daily seeking from Him that grace that they so sorely need and that He alone can supply. What care you need to take, lest you say or do anything before your children that would tend to corrupt their minds or be of evil consequence for them to follow! How you need to be constantly on your guard against anything which might render you mean and contemptible in the eyes of those who should respect and revere you! The parent is not only to instruct his children in the ways of holiness, but is himself to walk before them in those ways, and show by his practice and demeanor what a pleasant and profitable thing it is to be regulated by the Divine Law.

In a Christian home the supreme aim should be household piety — the honoring of God at all times. Everything else must be subordinated to this high purpose. In the matter of family life, neither husband nor wife can throw on the other all the responsibility for the religious character of the home. The mother is most certainly required to supplement the efforts of the father, for the children enjoy far more of her company than they do of his. If there is a tendency in fathers to be too strict and severe, mothers are prone to be too lax and lenient; and they need to be much on their guard against anything which would weaken their husband’s authority. When he has forbidden a thing, she must not give her consent to it. It is striking to note that the exhortation of Eph_6:4 is preceded by instruction to "be filled with the Spirit" (Eph_5:18), while the parallel exhortation in Col_3:21 is preceded by the exhortation to "let the Word of Christ dwell in you richly" (Col_3:16), showing that parents cannot possibly discharge their duties unless they are filled with the Spirit and the Word.

Discipline Your Children

Third, instruction and example is to be enforced by correction and discipline. This means, first of all, the exercise of authority — the proper reign of Law. Of "the father of the faithful" God said, "For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord to do justice and judgment; that the Lord may bring upon Abraham that which He hath spoken of him" (Gen_18:19). Ponder this carefully, Christian fathers. Abraham did more than proffer good advice; he enforced law and order in his household. The rules he administered had for their design the keeping of "the way of the Lord" — that which was right in His sight. And this duty was performed by the patriarch in order that the blessing of God might rest on his family. No family can be properly brought up without household laws, which include reward and punishment, and these are especially important in early childhood, when as yet moral character is unformed and moral motives are not understood or appreciated.

Rules should be simple, clear, reasonable, and inflexible like the Ten Commandments — a few great moral rules, instead of a multitude of petty restrictions. One way of needlessly provoking children to wrath is to hamper them with a thousand trifling restrictions and minute regulations that are capricious and are due to a fastidious temper in the parent. It is of vital importance for the child’s future good that he or she should be brought into subjection at an early age. An untrained child means a lawless adult. Our prisons are crowded with those who were allowed to have their own way during their minority. The least offense of a child against the rulers of the home ought not to pass without due correction, for if he finds leniency in one direction or toward one offense he will expect the same toward others. And then disobedience will become more frequent till the parent has no control save that of brute force.

The teaching of Scripture is crystal clear on this point. "Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him" (Pro_22:15; and cf. Pro_23:13-14). Therefore God has said, "He that spareth the rod hateth his son: but he that loveth him chasteneth him betimes (speedily)" (Pro_13:24). And again, "Chasten thy son while there is hope, and let not thy soul spare for his crying" (Pro_19:18). Let not a foolish fondness stay thee. Certainly God loves His children with a much deeper parental affection that you can love yours, yet He tells us, "As many as I love, I rebuke and chasten" (Rev_3:19; and cf. Heb_12:6). "The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame" (Pro_29:15). Such severity must be used in his early years, before age and obstinacy have hardened the child against the fear and smart of correction. Spare the rod, and you spoil the child; use it not on him, and you lay up one for your own back.

It should hardly need pointing out that the above Scriptures are by no means teaching that a reign of terror is to mark the home life. Children can be governed and chastened in such a way that they lose not their respect and affection for their parents. Beware of souring their temper by unreasonable demands, or provoking their wrath by striking them to vent your own rage. The parent is to punish a disobedient child not because he is angry, but because it is right — because God requires it, and the welfare of the child demands it. Never make a threat which you have no intention of executing, nor a promise you do not mean to perform. Remember that for your children to be well informed is good, but for them to be well controlled is better.

Pay close attention to the unconscious influences of a child’s surroundings. Study how to make your home attractive, not by introducing carnal and worldly things, but by noble ideals, by the inculcating of a spirit of unselfishness, by genial and happy fellowship. Separate the little ones from evil associates. Watch carefully the periodicals and books which come into your home, the occasional guests which sit at your table, and the companionships that your children form. Parents often carelessly let others have free access to their children who undermine the parental authority, overturn the parental ideals, and sow seeds of frivolity and iniquity before they are aware. Never let your child spend a night among strangers. So train your children that your girls will be useful and helpful members of their generation and your boys industrious and self-supporting.

Pray for Your Children

Fourth, the last and most important duty, respecting both the temporal and spiritual good of your children, is fervent supplication to God for them; for without this all the rest will be ineffectual. Means are unavailing unless the Lord blesses them. The Throne of Grace is to be earnestly implored that your efforts to bring up your children for God may be crowned with success. True, there must be a humble submission to His sovereign will, a bowing before the truth of Election. On the other hand, it is the privilege of faith to lay hold of the Divine promises and to remember that the effectual fervent prayer of a righteous man availeth much. Of holy Job it is recorded concerning his sons and daughters that he rose up early in the morning and offered burnt offerings according to the number of them all" (Job_1:5). A prayerful atmosphere should pervade the home and be breathed by all who share it.

THE END

ARE YOU SURE YOU LIKE SPURGEON?

 

By Alan Maben

"The doctrine of justification itself, as preached by an Arminian, is nothing but the doctrine of salvation by works..." -- C.H. Spurgeon

Praised by many evangelicals as a great preacher, Charles H. Spurgeon is considered a successful and "safe" example of a "non-theological" ministry. His works are recommended as a means to lead many aspiring pastors into developing their own successful ministries. His Lectures to My Students are often used for this purpose, emphasizing the "practical" aspects of evangelism. But while the form of Spurgeon's successful preaching is often studied by would-be pastors, the content of this Christian giant's preaching and teaching is often ignored. Rather Spurgeon is popularly thought to have heartily approved of the same theology that is presently dominating American culture: Arminianism.

Many Christian leaders, for instance, like to point out Spurgeon as one who also had no formal college training. They ignore the fact that he had a personal library containing more that 10,000 books.1 It is further argued that the success of his ministry in the mid-to-late 19th century was due to his anti-intellectual piety, "his yieldedness to the Spirit," and his Arminianism. The fact is, Spurgeon was not anti-intellectual, nor did he entertain delusions of being so holy that he could allow God to work only if he was "yielded." Most importantly, he was not an Arminian. He was a staunch Calvinist who opposed the dominant religious view of his day (and of ours), Arminianism.2 Even toward the end of his life he could write, "From this doctrine I have not departed to this day." 3 He was grateful that he never wavered from his Calvinism.4 "There is no soul living who holds more firmly to the doctrine of grace than do I..."5 Reading Spurgeon's beliefs, one will see that this tremendously fruitful ministry was built upon the preaching of the biblical gospel.

In his work, "A Defence of Calvinism," he states unequivocally: [T]here is no such thing as preaching Christ and Him crucified, unless we preach what nowadays is called Calvinism. It is a nickname to call it Calvinism; Calvinism is the gospel, and nothing else. I do not believe we can preach the gospel, if we do not preach justification by faith, without works; nor unless we preach the sovereignty of God in His dispensation of grace; nor unless we exalt the electing, unchangeable, eternal, immutable, conquering love of Jehovah; nor do I think we can preach the gospel, unless we base it upon the special and particular redemption of His elect and chosen people which Christ wrought out upon the cross; nor can I comprehend a gospel which lets saints fall away after they are called, and suffers the children of God to be burned in the fires of damnation

Here Spurgeon affirms his agreement with what are usually called "The Five Points of Calvinism." Spurgeon's own summation was much shorter: A Calvinist believes that salvation is of the Lord.7 Selections from his sermons and writings on these subjects make his position clear.

Regarding Total Depravity and Irresistible Grace:
When you say, "Can God make me become a Christian?" I tell you yes, for herein rests the power of the gospel. It does not ask your consent; but it gets it. It does not say, "Will you have it?" but it makes you willing in the day of God's power....The gospel wants not your consent, it gets it. It knocks the enmity out of your heart. You say, I do not want to be saved; Christ says you shall be. He makes our will turn round, and then you cry,"'Lord save, or I perish!"8

Regarding Unconditional Election:
I do not hesitate to say, that next to the doctrine of the crucifixion and the resurrection of our blessed Lord--no doctrine had such prominence in the early Christian Church as the doctrine of the election of grace.9 And when confronted with the discomfort this doctrine would bring, he responded with little sympathy: "'I do not like it [divine election],' saith one. Well, I thought you would not; whoever dreamed you would?"10

Regarding Particular Atonement:
[I]f it was Christ's intention to save all men, how deplorably has he been disappointed, for we have His own testimony that there is a lake which burneth with fire and brimstone, and into that pit of woe have been cast some of the very persons who, according to the theory of universal redemption, were bought with His blood.11

He has punished Christ, why should He punish twice for one offence? Christ has died for all His people's sins, and if thou art in the covenant, thou art one of Christ's people. Damned thou canst not be. Suffer for thy sins thou canst not. Until God can be unjust, and demand two payments for one debt, He cannot destroy the soul for whom Jesus died.12

Regarding the Perseverance of the Saints:
I do not know how some people, who believe that a Christian can fall from grace, manage to be happy. It must be a very commendable thing in them to be able to get through a day without despair. If I did not believe in the doctrine of the final perseverance of the saints, I think I should be of all men most miserable, because I should lack any ground of comfort.13
The selections above indicate that C. H. Spurgeon was without a doubt an affirmed, self-professing Calvinist who made his ministry's success dependent upon truth, unwilling to consider the "Five Points of Calvinism" as separate, sterile categories to be memorized and believed in isolation from each other or Scripture. He often blended the truths represented by the Five Points, because they actually are mutually supportive parts of a whole, and not five little sections of faith added to one's collection of Christian beliefs. Spurgeon never presented them as independent oddities to be believed as the sum of Christianity. Rather, he preached a positive gospel, ever mindful that these beliefs were only part of the whole counsel of God and not the sum total. These points were helpful, defensive summaries, but they did not take the place of the vast theater of redemption within which God's complete and eternal plan was worked out in the Old and New Testaments.

Certain that the Cross was an offense and stumbling block, Spurgeon was unwilling to make the gospel more acceptable to the lost. "The old truth that Calvin preached, that Augustine preached, is the truth that I must preach today, or else be false to my conscience and to God. I cannot shape the truth; I know of no such thing as paring off the rough edges of a doctrine."14 Elsewhere he challenged "I cannot find in Scripture any other doctrine than this. It is the essence of the Bible....Tell me anything contrary to this truth, and it will be heresy..."15 Spurgeon believed that the price of ridicule and rejection was not counted so high that he should refuse to preach this gospel: "[W]e are reckoned the scum of creation; scarcely a minister looks on us or speaks favorable of us, because we hold strong vies upon the divine sovereignty of God, and his divine electings and special love towards His own people."16

Then, as now, the dominant objection to such preaching was that it would lead to licentious living. Since Christ "did it all," there was no need for them to obey the commands of Scripture. Aside from the fact that we should not let sinful people decide what kind of gospel we will preach, Spurgeon had his own rebuttals to this confusion:

[I]t is often said that the doctrines we believe have a tendency to lead us to sin....I ask the man who dares to say that Calvinism is a licentious religion, what he thinks of the character of Augustine, or Calvin, or Whitefield, who in successive ages were the great exponents of the systems of grace; or what will he say of the Puritans, whose works are full of them? Had a man been an Arminian in those days, he would have been accounted the vilest heretic breathing, but now we are looked upon as the heretics, and they as orthodox. We have gone back to the old school; we can trace our descent from the apostles....We can run a golden line up to Jesus Christ Himself, through a holy succession of mighty fathers, who all held these glorious truths; and we can ask concerning them, "Where will you find holier and better men in the world?"17

His attitude toward those who would distort the gospel for their own ideas of "holiness" is clear from the following: No doctrine is so calculated to preserve a man from sin as the doctrine of the grace of God. Those who have called it 'a licentious doctrine' did not know anything at all about it. Poor ignorant things, they little knew that their own vile stuff was the most licentious doctrine under Heaven.18

According to Spurgeon (and Scripture as well), the response of gratitude is the motive for holy living, not the uncertain status of the believer under the influence of Arminianism and its accompanying legalism. "The tendency of Arminianism is towards legality; it is nothing but legality which lays at the root of Arminianism."19 He was very clear on the dangerous relationship of Arminianism to legalism: "Do you not see at once that this is legality--that this is hanging our salvation upon our work--that this is making our eternal life to depend upon something we do? Nay, the doctrine of justification itself, as preached by an Arminianism, is nothing but the doctrine of salvation by works...."20

A status before God based upon how we "use" Christ and the Spirit to feign righteousness was a legalism hated by Spurgeon. As in our day, Spurgeon saw that one of the strongholds of Arminianism included the independent churches.21 Arminianism was a natural, God-rejecting, self-exalting religion and heresy.22 As Spurgeon believed, we are born Arminians by nature.23 He saw this natural aversion to God as encouraged by believing self-centered, self-exalting fancies. "If you believe that everything turns upon the free-will of man, you will naturally have man as its principal figure in your landscape."24 And again he affirms the remedy for this confusion to be true doctrine. "I believe that very much of current Arminianism is simply ignorance of gospel doctrine."25 Further, "I do not serve the god of the Arminians at all; I have nothing to do with him, and I do not bow down before the Baal they have set up; he is not my God, nor shall he ever be; I fear him not, nor tremble at his presence...The God that saith today and denieth tomorrow, that justifieth today and condemns the next...is no relation to my God in the least degree. He may be a relation of Ashtaroth or Baal, but Jehovah never was or can be his name."26 Refusing to compromise the gospel in any way, he soundly refuted and rejected common attempts to unite Calvinism and Arminianism into a synthesized belief. Nor would he downplay the importance of the differences between the two systems:

This may seem to you to be of little consequence, but it really is a matter of life and death. I would plead with every Christian--think it over, my dear brother. When some of us preach Calvinism, and some Arminianism, we cannot both be right; it is of not use trying to think we can be--'Yes,' and 'no,' cannot both be true.Truth does not vacillate like the pendulum which shakes backwards and forwards....One must be right; the other wrong.27

Alan Maben

Notes

1. Walter A. Elwell, ed. Evangelical Dictonary of Theology (Grand Rapids,
Michigan: Baker Book House, 1984), s.v. "Spurgeon, Charles Haddon," by J. E. Johnson. 2. From sermon cited in Iain Murray, The Forgotten Spurgeon, 2d ed., (Carlisle, PA: Banner of Truth, 1986), 52. 3. "A Defense of Calvinism," by C. H. Spurgeon, in C. H. Spurgeon Autobiography, eds. S. Spurgeon and J. Harrold, Rev ed., vol I, The Early Years 1834-1859 (Carlisle, PA: Banner of Truth, 1976: reprint), 165. 4. J. E. Johnson, 1051 5. Spurgeon, "A Defense of Calvinism," 173. 6. Ibid. 168. 7. Ibid., 168. 8. As cited in Murray, 93. 9. From a sermon cited in Murray, Ibid., 44. 10. Ibid., 60. 11. Spurgeon, 172. 12. From a sermon cited in Murray, 245. 13. Spurgeon, 169. 14. Ibid., 162. 15. Ibid., 168. 16. Murray, 168. 17. Spurgeon, 174. 18. Ibid. 19. Murray, 79. 20. Ibid., 81. 21. Murray, 53. 22. spurgeon, 168. 23. Ibid., 164. 24. Murray, 111. 25. Ibid., 68. 26. Spurgeon's Sermons, vol. 6 (Baker, 1989), p.241 27. Murray, op. cit., 57.

 

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Excerpt from the Life of Elijah by AW Pink

"Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil" (Eccl. 8:11). Since retribution does not promptly overtake evil doers, they harden their hearts still further, becoming increasingly reckless, supposing that judgment will never fall upon them. Therein they err, for they are but treasuring up unto themselves "wrath against the day of wrath and revelation of the righteous judgment of God" (Rom. 2:5). Note well that word, "revelation." The "righteous judgment of God" is now more or less in abeyance, but there is a set time, an appointed "Day," when it shall be made fully manifest. The Divine vengeance comes slowly, yet it comes none the less surely. Nor has God left Himself without plain witness of this. Throughout the course of this world’s history He has, every now and then, given a clear and public proof of His "righteous judgment," by making an example of some notorious rebel and evidencing His abhorrence of him in the sight of men. He did so with Ahab, with Belshazzar, and with others since then, and though in the great majority of instances the heavens may be silent and apparently impervious, yet those exceptions are sufficient to show "the heavens do rule," and should enable the wronged to possess their souls in patience.

Excerpt from the Life of Elijah by AW Pink

Ahab approached Naboth, the owner of this vineyard, and offered to give him a better one for it or to purchase it for cash. Apparently that was an innocent proposal: in reality it was a subtle temptation. "The land shall not be sold forever (outright): for the land is Mine" (Lev. 25:23); "so shall not the inheritance of the children of Israel remove from tribe to tribe: for every one of the children of Israel shall keep himself to the inheritance of the tribe of his fathers" (Num. 36:7). Thus it lay not within the lawful power of Naboth to dispose of his vineyard. But for that, there could have been no harm in meeting the equitable offer of Ahab, nay it had been discourteous, even churlish, to refuse his sovereign. But however desirous Naboth might be of granting the king’s request, he could not do so without violating the Divine Law which expressly forbade a man’s alienating any part of the family inheritance. Thus a very real and severe test was now presented to Naboth: he had to choose between pleasing the king and displeasing the King of kings.

There are times when the believer may be forced to choose between compliance with human law and obedience to the Divine Law. The three Hebrews were faced with that alternative when it was demanded that they should bow down and worship an image set up by Nebuchadnezzar (Dan. 3:14, 15). Peter and John were confronted with a similar situation when the Sanhedrin for bade them preach any more in the name of Jesus (Acts 4:18). When the government orders any of God’s children to work seven days in the factories, they are being asked to disobey the Divine statute, "Remember the Sabbath day to keep it holy." While rendering to Caesar the things which Caesar may justly require, under no circumstances must we fail to render unto God those which He demands of us, and if we should be bidden to rob God, our duty is plain and clear: the inferior law must yield to the higher—loyalty to God takes precedence over all other considerations. The examples of the three Hebrews and the apostles leave no room for doubt on this point. How thankful we should be that the laws of our country so rarely conflict with the Law of God.

"And Naboth said to Ahab, The Lord forbid it me, that I should give the inheritance of my fathers unto thee," 21. 3. He started back with horror from such a proposal, looking upon it with alarm as a temptation to commit a horrible sin. Naboth took his stand on the written Word of God and refused to act contrary thereto, even when solicited to do so by the king himself. He was one of the seven thousand whom the Lord had reserved unto Himself, a member of the "remnant according to the election of grace." Hereby do such identify themselves, standing out from the compromisers and temporizers. A "Thus saith the Lord" is final with them: neither monetary inducements nor threats of punishment can move them to disregard it. "Whether it be right in the sigh: of God to hearken unto you more than unto God, judge ye" (Acts 4:19), is their defence when browbeaten by the powers that be. Settle it in your mind, my reader, it is no sin, no wrong, to defy human authorities if they should require of you anything which manifestly clashes with the Law of the Lord. On the other hand, the Christian should be a pattern to others of a law-abiding citizen, so long as God’s claims upon him be not infringed.

Ahab was greatly displeased by Naboth’s refusal, for in the thwarting of his desire his pride was wounded, and so vexed was he to meet with this denial that he sulked like a spoiled child when his will is crossed. The king so took to heart his disappointment that he became miserable, took to his bed and refused nourishment. What a picture of the poor rich! Millionaires and those in high office are not to be envied, for neither material wealth nor worldly honours can bring contentment to the heart. Solomon proved that: he was permitted to possess everything the natural man craved, and then found it all to be nothing but "vanity and vexation of spirit." Is there not a solemn warning here for each of us? How we need to heed that word of Christ’s, "Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth" (Luke 12:15). Coveting is a being dissatisfied with the portion God has given me and lusting after something which belongs to my neighbour. Inordinate desires always lead to vexation, unfitting us to enjoy what is ours.

"But Jezebel his wife came to him, and said unto him, Why is thy spirit so sad that thou eatest no bread? And he said unto her, Because I spake unto Naboth the Jezreelite, and said unto him, Give me thy vineyard for money; or else, if it please thee, I will give thee another vineyard for it: and he answered, I will not give thee my vineyard" (vv. 5, 6). How easy it is to misrepresent the most upright. Ahab made no mention of Naboth’s conscientious grievance for not complying with his request, but speaks of him as though he had acted only with insubordination and obstinacy. On hearing that statement, Jezebel at once revealed her awful character: "Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth" (v. 7). As Matthew Henry expressed it, "Under pretence of comforting her afflicted husband, she feeds his pride and passion, blowing the coals of his corruptions." She sympathized with his unlawful desire, strengthened his feeling of disappointment, tempted him to exercise an arbitrary power, and urged him to disregard the rights of another and defy the Law of God. Are you going to allow a subject to balk you? Be not so squeamish: use your royal power: instead of grieving over a repulse, revenge it.

The most diabolical stratagem was now planned by this infamous woman in order to wrest the inheritance of Naboth from him. First, she resorted to forgery, for we are told "she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, dwelling with Naboth" (v. 8). Second, she was guilty of deliberate hypocrisy. "Proclaim a fast" (v. 9), so as to convey the impression that some horrible wickedness had been discovered, threatening the city with Divine judgment unless the crime were expiated—history contains ample proof that the vilest crimes have often been perpetrated under the cloak of religion. Third, she drew not the line at out-and-out perjury, suborning men to testify falsely: "set Naboth on high among the people (under color of giving him a fair trial by legal prosecution), and set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king" (v. 10)—thus even in "the place of judgment wickedness was there," Eccl. 3. 16.

Here was a woman who sowed sin with both hands. She not only led Ahab deeper into iniquity, but she dragged the elders and nobles of the city into the mire of her Devil-inspired crime. She made the sons of Belial, the false witnesses, even worse than they were before. She became both a robber and a murderess, filching from Naboth both his good name and heritage. The elders and nobles of Israel were base enough to carry out her orders—sure sign was this that the kingdom was ripe for judgment: when those in high places are godless and conscienceless, it will not be long ere the wrath of the Lord falls on those over whom they preside. At the instigation of those nobles and elders, Naboth was "carried forth out of the city and stoned with stones that he died" (v. 13)—his sons also suffering a similar fate (2 Kings 9:26), that the entail might be cut off.

Let it be well attended to that this unprincipled woman, so full of limitless ambition and lust of power, is not only an historical personage, but the predictive symbol of a nefarious and apostate system. The letters to the seven churches in Revelation 2 and 3 supply a prophetic outline of the history of Christendom. That of Thyatira, which portrays Romanism, makes mention of "that woman Jezebel" (2:20), and striking are the parallels between this queen and the monstrous system which has its headquarters at the Vatican. Jezebel was not a Jewess, but a heathen princess, and Romanism is not a product of Christianity but of paganism. Scholars tell us her name has a double meaning (according to its Zidonian and Hebrew significations): "a chaste virgin"—which is what Rome professes to be: and "a dunghill"—what Rome is in God’s sight. She reigned in power as Israel’s queen, Ahab being merely her tool: kings are the puppets of Rome. She set up an idolatrous priesthood. She slew the Lord’s servants. She employed dishonest and fiendish methods to obtain her ends. She met with a terrible end.

As Jezebel was a prophetic symbol of that Satanic system known as the Papacy, Naboth was a blessed type of the Lord Jesus. First, he possessed a vineyard: so also did Christ (Matthew 21:33). Second, as Naboth’s vineyard was desired by one who had no respect for God’s Law so was Christ’s (Matthew 21:38). Third, each was tempted to disobey God and part with his inheritance (Matthew 4:9). Fourth, each refused to heed the voice of the Tempter. Fifth, each was falsely accused by those who sought his death. Sixth, each was charged with "blaspheming God and the king" (Matthew 26:65; Luke 23:1, 2). Seventh, each was put to death by violent hands. Eighth, each was slain "outside" the city (Heb. 13:12-14). Ninth, the murderers of each were charged with their crime (1 Kings 21:19; Acts 2:22, 23). Tenth, the murderers of each were destroyed by Divine judgment (1 Kings 21:19-23; Matthew 21:41; 22.7).

"And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth the Jezreeite, which he refused to give thee for money: for Naboth is not alive, but dead. And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it" (vv. 15, 16). Jezebel was permitted to carry out her vile scheme and Ahab to acquire the coveted vineyard. By his action he testified his approval of all that had been done, and thus became sharer of its guilt. There is a class of people who refuse personally to commit crime, yet scruple not to use their employees and hired agents to do so, and then take advantage of their villainies to enrich themselves. Let such conscienceless rascals and all who consider themselves shrewd in sharing unrighteous gains know that in God’s sight they are partakers of the sins of those who did the dirty work for them and will yet be punished accordingly. Many another since the days of Ahab and Jezebel has been allowed to reach the goal of his lusts even at the price of fraud, lying, dishonesty and cruel bloodshed. But in due course each shall discover that "The triumphing of the wicked is short, and the joy of the hypocrite but for a moment" (Job. 20:5).

Meanwhile the Lord God had been a silent spectator of the whole transaction with respect to Naboth. He knew its atrocity, however disguised by the impious semblance of religion and law. As He is infinitely superior to kings and dictators, so He is qualified to call them to account; and as He is infinitely righteous, He will execute judgment upon them without respect to persons. Scarcely had that horrible crime been committed than Ahab is reckoned with. "And the word of the Lord came to Elijah the Tishbite, saying, Arise, go down to meet Ahab king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to possess it. And thou shalt speak unto him, saying, Thus saith the Lord, Hast thou killed, and also taken possession? And thou shalt speak unto him, saying, Thus saith the Lord, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine" (vv. 17-19). Here was the prophet’s ordeal: to confront the king, charge him with his wickedness, and pronounce sentence upon him in God’s name.