SAVED BY GRACE OUTREACH

Fill your city with the Gospel !

2012-01-04T14:35:00.001-06:00

HERE IS A GREAT MESSAGE TO START OUT THE NEW YEAR !! LISTEN UP !!!!!!

Does your church evangelize ?

2011-12-23T08:08:00.000-06:00

A Tree is known by its fruit

2011-12-10T12:33:00.001-06:00

Here is a sermon I preached at a church in Alabama called Friendship Baptist Church.

May the Lord use it for His Great Glory !! No King but Christ !!

One to One with Jonathan from UNA

2011-12-01T19:51:00.002-06:00

We have talked to Jonathan before about the state of his soul Pastor Josh spent along time with him a few weeks ago. He asked if he can interview me for a project for his English class after Josh spoke to him at length. I believe he is agnostic in his beliefs and I thought it would be good idea to say ok to the interview so he can hear the Gospel again and hopefully his class will hear also. He recorded audio of me and I asked him if i can video record our interview so hear it is.

Theological Reflections: Open-Air Preaching

2011-11-30T08:21:00.000-06:00

Theological Reflections: Open-Air Preaching: Once upon a time there was a man walking close to his hometown. There was a large gathering of people just up in front of him. Perhaps the...

What is Evangelism and what is not Evangelism

2011-11-28T13:41:00.002-06:00

Brother Barry hits the nail on the head on what evangelism is and is not. Listen Up Church !!

Dr. Erwin Lutzer from Moody Church Open Air Preaching !

2011-11-23T08:52:00.000-06:00

The Law-Fulfilling Power of the Holy Spirit

2011-11-19T18:10:00.000-06:00

The Law-Fulfilling Power of the Holy Spirit

Paul Washer shares the Gospel. Listen up !!

2011-11-15T08:56:00.002-06:00

Jeff Rose Open Air Preaching in Scotland

2011-11-10T09:42:00.001-06:00

The Fire by Nate Pfeil

2011-09-16T14:12:00.000-05:00

What Is It To Win A Soul ?

2011-09-03T18:21:00.001-05:00

"What Is It To Win A Soul?"
By Charles H. Spurgeon
Taken from Faith's Checkbook - An Online Devotional

"Soul-winning is the chief business of the Christian minister; indeed, it should be the main pursuit of every true believer. We should each say with Simon Peter, "I go a fishing,' and with Paul our aim should be, 'That I might by all means save some.' We shall commence our discourses upon this subject by considering the question - WHAT IS IT TO WIN A SOUL?

This may be instructively answered by describing what it is not. We do not consider soul-winning to be accomplished by hurriedly inscribing more names upon our church-roll, in order to show a good increase at the end of the year. This is easily done, and there are brethren who use great pains, not to say arts, to effect it; but if it be regarded as the Alpha and Omega of a minister's efforts, the result will be deplorable. By all means let us bring true converts into the church, for it is a part of our work to teach them to observe all things whatsoever Christ has commanded them; but still, this is to be done to disciples, and not to mere professors; and if care be not used, we may do more harm than good at this point.

To introduce unconverted persons to the church, is to weaken and degrade it; and therefore an apparent gain may be a real loss. It is a serious injury to a person to receive him into the number of the faithful unless there is good reason to believe that he is really regenerate. I am sure it is so, for I speak after careful observation. Some of the most glaring sinners known to me were once members of a church; and were, as I believe, led to make a profession by undue pressure, well-meant but ill-judged. Do not, therefore, consider that soul-winning is or can be secured by the multiplication of baptisms, and the swelling of the size of your church."

Does your Church practice Evangelism ???

2011-09-01T10:52:00.004-05:00

This is from a Church in Orlando Florida called Corner Stone Baptist Church. I thank GOD for the stand they take to fulfill the Great Commission.

EVANGELISM POLICY

Evangelism: Basic Bible Principles

• The Great Commission applies to every Christian (cf. Matt. 28:19-20).

• The Great Commission commands we intentionally share the gospel verbally (cf. Mk. 16:15).

• A Genuine Christian will share the gospel with the lost (cf. Acts 1:8; Matt. 4:19).

• Evangelism is one fruit & proof of true conversion (cf. Matt. 4:19).

• Discipleship includes training in evangelism (cf. Matt. 28:20).

• Training in evangelism necessitates that a disciple go regularly with trainer.

• The Lord Jesus set the best models for evangelism training (Lk. 9&10).

• We must avoid legalism on one side and license on the other.

1. Evangelism and our Church MEMBERS

• We will attempt to train all members how to evangelize (cf. Matt. 28:20).

• We do not require a member to attend church evangelistic activities

• Involvement in a church sponsored evangelism plan is not a condition for salvation. Salvation is

conditioned upon repentant faith alone (cf. Eph. 2:8-9; Acts 3:19). Intentionally going and

preaching the gospel, initiating evangelistic conversations is one evidence of true conversion.

• Involvement in a church sponsored evangelism program is not a condition for sanctification.

Spirit filled Christians will share Christ (cf. Acts 1:8; 4:31; 11:24).

• Involvement in a regular church sponsored evangelism program is a condition for leadership,

not for salvation or for spirituality.

• Members have signed a membership covenant that they will regularly and intentionally initiate

evangelistic conversations with the lost.

2. Evangelism and our Team WORKERS

• Team workers ARE required to:

• Learn how to share the gospel.

• Share the gospel regularly and intentionally (either on the evangelism team or on their

own).

• Help with occasional outreach events like tract attacks.

• Prioritize Cornerstone evangelism over other evangelism.

• Team workers are not required to attend a weekly church sponsored evangelistic outreach,

although we hope they would and are encouraged to.

3. Evangelism and our Team LEADERS

• Team leaders ARE required to:

• Regularly share a verbal witness with the lost.

• Be discipled in evangelism.

• Disciple others in evangelism.

• Go with our church weekly in outreach.

• Help with periodical outreach events like tract attacks.

Evangelism Policy Cornerstone Baptist Church 8/4/09

Note: If you have any questions about this policy please speak with us. (© ’92; ’03; ’09)

Does the Spirit Indwell you ??

2011-08-31T14:16:00.003-05:00

1st Time Out With The Cross

2011-08-22T10:49:00.002-05:00

There was a Fest on Saturday in Russellville Alabama called the Watermelon Fest it is held every year and they estimate about 30 to 40,000 people attend for the weekend event. As you know I have made a AYR Cross and took it out for the first time on Sat. The team of about 8 were showing up around noon to witness but I got there early about a 1/2 hour to go out with the cross with some tracts. Before I got out of my car, As I have read from others the fear of being by yourself holding a cross was running through my mind. What would people think,what would they say to me, how people would act, are you nuts , what kind of witness is this ect.(those who have carried the cross know what I am talking about.)

Well I got out grabbed all my things tract bag, step stool, and the cross and I walked to the corner we were meeting at and put my things down said Ok Lord here we go and held up the cross and leaned it on my shoulder and was praying that the Lord would use it for His Glory.

As I held it high for all the crowd to see I could see people starting to look from all directions there was a car show to the right of where I was standing(and also the Police station) and the festival to the left. Most people looked and just ignored me and the cross or turned their heads as if I wasn't there. I had one man pass by and said God Bless and was happy I was out there. Some walked by and said yes we are ready and I said are you ready to meet God? I was able to hand out some tracts to some folks but there was a sense apathy, remember we are in the south and everybody is a Christian here they think because they go to church. It was a humbling yet exciting experience to hold High the Cross. I can't wait to take out the cross again knowing that people will see it and think about eternity and that it will spark some conversations so the Gospel can be shared. There is No King but Christ!!

THE ARE YOU READY CROSS

2011-08-16T16:02:00.002-05:00

I finally made my own Are you ready Cross. After following Tony Miano and his blog for a while and seeing and reading how the Lord has been Glorified through the witnessing encounters and there are other out there you know who you are . This will be a part of our evangelism in N.W Alabama for now on. We will be taking the cross to the Watermelon Fest in Russellville Alabama this weekend. All those who have been carrying the cross over the past few years have been a encouragement to me. May God get all the GLORY and His Name be great among the nations. The cross I made

is smaller than the others. I used a 1x6 piece of cedar 6ft long. I cut the cross beam 2'6" and the vertical is 3'6''. I sealed it with 2 coats of clear coat varnish. Went to the craft store and bought 3" paint thru letters and took a small sponge to paint(used exterior white paint) the letters in . I put it together with a 11/2" bolt,washer and wing nut. Drilled out a 5/8 hole and countersunk it so bolt is flush. And there you have it.

Pyromaniacs: Pornographic Divination

2011-08-15T07:55:00.000-05:00

Pyromaniacs: Pornographic Divination

History of Open Air Preaching

2011-08-12T14:48:00.006-05:00

If your Church says it is not Biblical they need to go back in Church History and stop doing man made methods!!

Biblical Open Air Preaching

A Short History of Open-Air Preaching

There are those who say that preaching in the streets was good for Biblical times, but not for today. Here we will do a historical study of open air preaching and its effectiveness throughout Church history. The subject of preaching is to be differentiated from that of "witnessing." The preaching spoken of throughout this history is best defined by Christ himself in Matthew 10:27: things heard and proclaimed from the housetops.

Image: John Wesley Preaching in the Open-Air

Charles Haddon Spurgeon: "It would be very easy to prove that revivals of religion have usually been accompanied, if not caused, by a considerable amount of preaching out of doors, or in unusual places."

STREET PREACHING has spawned major movements and Protestant denominations in the last 2000 years. Time and space will not permit us to give more than a few highlights in this format, but hopefully this information will enlighten those with eyes to see, the power and effectiveness of this bold Biblical, and "consistent with the message" approach (Romans 1:16; 1 Corinthians 1:18).

The Apostles spread Christianity throughout the Roman Empire through street preaching, but soon the early church began to see persecution by the Roman Empire. Since public expression of faith in Jesus resulted in death, the Church went underground. When Constantine became emperor Christianity became the official state religion, and there was a decrease in zeal to spread the faith. Then the absolute power that corrupts absolutely corrupted the Church, and it became more of a political organization, losing sight of the self-sacrificing discipleship of the New Testament.

Some attempted to stay on the pure path and questioned the new directions of the "Church," challenging papal authority, infant baptism, and other unbiblical doctrines. These groups however were suppressed by those in authority, and were persecuted by the Bishop of Rome and his followers through the centuries. This faithful line, known by various names (Paulicans, Bogomiles, Cathari, Montanists, Donatists and Albigenses. See "Trail of Blood" by J. M. Carroll.) is traced back to Apostolic times, and are no doubt responsible for a continuation of the narrow path.

Because of intense persecution, public proclamation of the Word of God was virtually non-existent, but as time went on some became very vocal about their displeasure with the papacy. This came from groups within the Catholic Church upset at its growing worldliness, which became "heretics" whose exhortations got them excommunicated.

Below are just a few of the history-changing STREET PREACHERS of the last 20 centuries.

Pre-Cursors to the Protestants

CATHOLIC ORDERS: FRANCISCANS, DOMINICANS.

Though we as Protestants now carry the true form of Biblical faith and understanding concerning GOD and His kingdom, it is noteworthy to see that even within the Catholic church public proclamation of faith took place and is remembered.

The Franciscan Order in the Catholic Church was founded by Francis of Assisi (1182-1226). Francis was son of a wealthy cloth merchant, and spent his youth in pleasure and frolicking until an illness while he was a prisoner of war caused him to reflect on eternity. He later took seriously the commands of Christ to His disciples to sell all and give to the poor, which Francis and his followers did, and received permission from the Pope for their order and "to preach repentance everywhere." According to the Catholic Encyclopedia (1909) Francis "usually preached out of doors, in the market-places, from church steps, from the walls of castle courtyards." FRANCIS OF ASSISI WAS A STREET PREACHER!

Many of the early Franciscan preachers were so popular that the churches were not big enough to hold the throngs that came to hear them, so they were forced to preach outside the church in the open air to accommodate the crowds. Some of such popular preachers were Berthold of Regensberg (1220-1272), Anthiony of Padua (1195-1231), and Bernardino of Siena (1380-1444). The fearlessness of these Franciscan friars can be seen in this account of some early Franciscan missionaries to Spain:

"Six brothers were sent to Arab Spain. At first they were politely received, but in Seville they entered a mosque and preached against the Koran.... They were hauled out, beaten, and dragged before the emir. They defied him and reviled Mohammed, that wicked slave of the devil. They were then taken to the top of a tower, whence they shouted down that Mohammed was an imposter. Jailed, they tried to convert the jailer and the other prisoners. Since the authorities could do nothing with them, the missioners were sent to Morocco, where, being still defiant, they were tortured and beheaded...."

Another shining light from the followers of Francis was Raymund Lully (or Ramon Lull, or Raymundus Lullus, 1232-1315). He had a burden to preach to Muslims on their own turf: he wanted to travel to North Africa and evangelize in the streets of a Mohammedan town. His dream came true when he was in his sixties, when he traveled to Bugia in North Africa and "found his way to a public place, stood up boldly, and proclaimed in the Arabic language that Christianity was the only true faith." He was promptly arrested and deported. He returned, however, when he was in his eighties, and "came forth into the open market and presented himself to the people as the same man whom they had once expelled from their town. ... Lull stood before them and threatened them with divine wrath if they still persisted in their errors." This time Raymund Lullus was stoned to death by the mob. He died a martyr, preaching in the streets of a Muslim town, in 1315. FRANCISCANS WERE STREET PREACHERS!

The Dominicans were founded by Dominic (1170-1221), who traveled with Diego and journeyed from town to town conducting open air debates. Some Dominican preachers were again so popular that they had to preach outside the church to accommodate the crowds that came to hear them. Such a Dominican preacher was Vincent Ferrer (1350-1419). DOMINICANS WERE STREET PREACHERS!

Early Protestants

Before Luther and the Protestant Reformation came along, the groundwork for their success was laid by several groups that rose within the Catholic Church and questioned papal authority to the point of getting excommunicated. Three such groups arose in France in the 12th century and were started by STREET PREACHERS.

The Henricians were started by Henry of Lausanne (died 1148), the Petrobrussians by Peter de Bruys (died 1126). They worked together denouncing romanist doctrines like infant baptism and transubstantiation (both were eventually condemned as heretics and martyred.). They also rejected Church buildings, and "preached on the streets and in the open places." THE HENRICIANS AND PETROBRUSIANS WERE STREET PREACHERS!"

WALDENSES

The Waldenses were started by Peter Waldo, a wealthy merchant in Lyons, France in the 12th century. One day he asked a theologian what he should do to gain eternal life. He was answered with the words of Jesus to the rich young ruler, to sell his possessions, give the money to the poor, and follow Christ. Waldo took this literally, selling his business, giving away his wealth. Together with his followers, they traveled by twos, preaching in the streets, reading passages of Scripture which they translated themselves into the common language. According to Foxe's Book of Martyrs the Inquisition was originally launched against the Waldenses. THE WALDENSES WERE STREET PREACHERS!

The LOLLARDS

Now we come to John Wycliffe (1330-1384), "the morningstar of the Reformation". Wycliffe was the first to translate the Bible into the English language (from the Vulgate), and the Wycliffe Bible Translators take their name from him. His followers were called Lollards, and traveled throughout England preaching in the streets and marketplaces against the errors of Popery. THE LOLLARDS WERE STREET PREACHERS!

THE PROTESTANT REFORMERS

The early Protestant reformers necessarily had to be outdoor preachers, since, as Spurgeon points out, the churches were in the hands of the papacy. William Farel (1489-1565), who paved the way for John Calvin to come to Switzerland, and has been called "the pioneer of Protestantism in Western Switzerland," was a STREET PREACHER. "He turned every stump and stone into a pulpit, every house, every street, and market-place into a church."

The Presbyterian Church was founded in Scotland by John Knox (1513-1572), who started out as a bodyguard for a STREET PREACHER named George Wishart. After Wishart was martyred in 1546, Knox took over as leader of the reformation. Wishart was not allowed to preach in the churches and so preached in the market-places and fields. John Knox accompanied him on his preaching tours, sword in hand, to protect him from violence." Later, when the Church of England was established in Scotland, Protestant preachers were banned from their pulpits and became field preachers, proclaiming their message in the open air. Some of these Scottish Presbyterian field preachers included Richard Cameron (1648-1680) and Donald Cargill (1619-1681). THE PRESBYTERIAN CHURCH WAS STARTED BY STREET PREACHERS!

POST-REFORMATION PREACHERS

After the Reformation other great movements were started by STREET PREACHERS.

The Methodist Church, co-founded by George Whitefield (1714-1770) and John Wesley (1703-1791) is an example of this period. These two were Anglicans, but being banned from speaking in churches since they were not "licensed," they took to FIELD PREACHING, boldly proclaiming GOD'S WORD to large crowds in streets and markets. Whitefield spoke to estimated crowds of up to 20,000 people in the open air. They traveled throughout England and the American colonies, and were instrumental in the GREAT AWAKENING, a mighty revival that swept the colonies in the eighteenth century. THE METHODIST CHURCH WAS STARTED BY STREET PREACHERS!

George Whitefield stated: "I believe I never was more acceptable to my Master than when I was standing to teach those hearers in the open fields." ... "I now preach to ten times more people than I should, if had been confined to the Churches."

Also from John Wesley: "I am well assured that I did far more good to my Lincolnshire parishioners by preaching three days on my father's tomb than I did by preaching three years in his pulpit." ... "To this day field preaching is a cross to me, but I know my commission and see no other way of preaching the gospel to every creature".

A friend of Whitefield and Wesley's started a great revival in Wales called the Welsh Revival. His name was Howell Harris, and is another example of a man known to be a FIELD PREACHER.

Another great Methodist outdoor preacher at this time was Gideon Ouseley (1762-1839). He traveled on horseback and preached several times a day, without dismounting, in streets, fairs and markets throughout Ireland. Methodists were also instrumental in America's second Great Awakening, typified by outdoor Camp Meetings, started in 1800 by James Mcready, and also featuring the preaching of Peter Cartwright (1785-1872) and Lorenzo Dow (1777-1834).

A great Baptist revival in Scotland was the result of the FIELD PREACHING of Robert (1764-1842) and James (1768-1851) Haldane and Rowland Hill (one of the founders of the Religious Tract Society, and an early advocate of vaccination). They were Anglicans, but converted to Baptists when the established Church forbade their field preaching. Robert and James left their business and sold their estate to devote their time to preaching the Gospel.

MODERN MISSIONS MOVEMENT

The first modern Protestant missionary society was started by William Carey (1761-1834), the first missionary to India. Carey had little education, but taught himself science and languages. He translated the Bible into 11 languages. He went to India and started by preaching to large crowds that gathered in the streets of the brothel district. One of his converts was a young British sailor named Robert Flockhart (1778-1857), who went back to the British Isles and preached in the streets of Edinburgh for 43 years until his death. One of Carey's associates, Mr. Chamberlain would go to the Ganges river where Hindus gathered, and start an argument with one of the Brahmins. When the argument drew a crowd, he would preach to the assembled Hindus. THE MODERN MISSIONS MOVEMENT WAS STARTED BY STREET PREACHERS!

Other famous preachers started their ministries by preaching in the streets, such as C.H. Spurgeon, D.L. Moody, and Billy Graham. Spurgeon began preaching in the streets of London at the age of 16, which he continued until he became pastor of the Metropolitan Tabernacle at 19.

Dwight L. Moody (1837-1899) was a well known preacher in the Chicago area. The Moody Bible Institute bears his name. "One of his regular practices in the late sixties was to exhort the passersby in the evenings from the steps of the court house. Often these impromptu gathering drew as many hecklers as supporters." MOODY WAS A STREET PREACHER!

It is well known that The Salvation Army started out doing a lot of STREET PREACHING!

Coming to Modern Times there is a remnant today of those who still carry on the mission of STREET PREACHING. A particular aspect of open air preaching is utilization of the Free Speech Platforms on College and University Campuses. Cal State Berkeley was ablaze with Bible preaching in the 1960s by Hubert Lindsey (also known as "Holy Hubert" to those turbulent times). Today others follow in his footsteps.

In addition to those we have mentioned, we are sure GOD's judgment will reveal many untold stories of men who have been faithful to this most obvious work. Though little recognition and support has been historically given to such men, the Father will accord them their true glory and reward.

We have only scratched the surface concerning the impact that STREET PREACHERS have had on the world. As this information is neglected in today's churches, it is our hope that by remembering and publicizing this history, hearts and minds will be inspired to see the timelessness and power of this simple approach. STREET PREACHING is the most powerful tool for reaching the world, not only throughout Biblical times, but also in every age of history. We believe that in today's critical times the Church of Jesus Christ needs more than ever to revive this proven ministry.

As Charles Spurgeon testified:

"No sort of defense is needed for preaching out of doors, but it would need very potent arguments to prove that a man had done his duty who has never preached beyond the walls of his meeting-house. A defense is required for services within buildings than for worship outside of them."
Definitions

What then is PREACHING? According to Noah Webster, "Preach" come from a Latin word meaning to "proclaim publicly… a sermon urging acceptance or abandonment of an idea or course of action , specifically in an earnestly tiresome and officious manner." "Officious" it seems is the key word in much of what is BIBLICAL preaching. The Prophets through Christ and the New Testament church told it like it was and paid the price for their boldness and "officious" manner; as it continues to be defined: "volunteering one’s services where they are not asked for or wanted; meddlesome" and "high-handed."

As we have outlined, PREACHING today is narrowly defined and misunderstood to the exclusion of the above definition. It typically refers to invited people, invited speakers, and scheduled services. BIBLICAL PREACHING, however, conforms to the above definition, and is often to hostile crowds outside "religious" services...to those who would seek to even kill the messenger.

The Old Testament

The Old Testament is rich with accounts of PUBLIC PREACHING.

"Wisdom CRIETH WITHOUT; she uttereth her voice IN THE STREETS: SHE CRIETH IN THE CHIEF PLACE OF CONCOURSE, in the openings of the gates: in the city she uttereth her words…" (Proverbs 1:20-21).

"CRIETH" means shouting out loud. "WITHOUT" means outside. "CHIEF PLACE OF CONCOURSE" means where the biggest crowds are.

"Doth not wisdom CRY? And understanding PUT FORTH HER VOICE? She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors." (Proverbs 8:1-3).

Old testament prophets often PREACHED at the GATES of the city. The gates were the busiest place in town. The cities in Bible times were surrounded by walls for protection, and all traffic in and out of the city went through the gate. It was the place to be to get a message to all visitors (Genesis 19:1) as well as the citizens (going in and out to work in the fields), and the king and all dignitaries. All kinds of activity took place at the gates:

Business transactions (Genesis 23:10ff; II Kings 7:1)
Community meetings/ "city hall" (Genesis 34:20ff; II Samuel 19:8; Proverbs 31:23; Lam. 5:14)
Legal decisions/court (Deut. 22:15ff; 25:7; Ruth 4:1; II Sam. 15:2; Amos 5:15; Zech 8:16)
Public executions ( Deuteronomy 22:24)
Public mourning (II Samuel 18:33)
Daily chores (II Samuel 23:15; I Kings 17:10)
Religious meetings/idolatry (I Kings 22:10; II Kings 23:8; II Chronicles 18:9; Acts 14:13)
The poor (Psa. 69:12; Proverbs 22:22; Amos 5:12)

These then are some of the things that took place at the gates. A man PREACHING at the gate would not only reach large crowds, but also have an IMPACT on and a direct outreach to such varied arenas as: the business community, court decisions, idolatrous meetings, soldiers, government, etc., etc.

AMOS WAS A STREET PREACHER!

"They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly. (Amos 5:10)

ISAIAH WAS A STREET PREACHER!

They "lay a snare for him that reproveth in the gate…" (Isaiah 29:21)

JEREMIAH WAS A STREET PREACHER!

"Thus said the Lord unto me, Go and stand in the GATE of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the GATES of Jerusalem; and say unto them, Hear ye the word of the Lord, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem that enter in by these gates: Thus saith the Lord…" (Jeremiah 17:19-20)

"The word that came to Jeremiah from the Lord, saying, Stand in the GATE of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. (Jeremiah 7:1-2)

An interesting point about these men is that most of them spent most of their time not reaching those in other countries, or the most reprobate sinners, but God’s "chosen people," who had the Bible, as they entered the house of God to worship the LORD!

"Thus saith the Lord; Go down to the house of the king of Judah, and speak there this word, and say, Hear the word of the Lord, O king of Judah…and thy people that enter in by these GATES." (Jeremiah 22:1-2)

"Then read Baruch in the book of the words of Jeremiah in the house of the Lord…at the entry of the new GATE of the Lord’s house, in the ears of all the people." (Jeremiah 36:10)

The PROPHETS of GOD in the Old Testament did not use "low-key," "subtle" (see Genesis 3:1) approaches, such as literature tables, passing out tracts, invitations to religious meetings, traveling Gospel singing teams, etc., etc.

These things have some limited value, but again, what is the MAIN method of outreach in the BIBLE? What is the most effective way to reach the most people at the least expense? What is the method that most ACCURATELY REFLECTS THE REAL CHARACTER OF GOD? What is the method that is most consistent with the message of Heaven or HELL? What is the one method that receives the least amount of teaching, encouragement and promotion?

STREET PREACHING!!

"Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the STREETS of Jerusalem, saying, Hear ye the words of this covenant, and do them." (Jeremiah 11:6)

"The word of the Lord came to me, saying, Go and cry in the ears of Jerusalem, saying, Thus saith the Lord…" (Jeremiah 2:1-2)

"CRY ALOUD; SPARE NOT; LIFT UP THY VOICE LIKE A TRUMPET, AND SHOW MY PEOPLE THEIR TRANSGRESSIONS AND THE HOUSE OF JACOB THEIR SINS." (Isaiah 58:1)

In JUDGES 9:7 when Jotham had a message to get to a crowd of people in Shechem (who wanted to kill him), how did he do it? Not with literature, or invitations to religious services, or any other "subtle" methods.

"Jotham went and stood in the top of Mount Gerizim, and lifted up his voice, and CRIED, and said unto them, Hearken unto me, ye men of Shechem, that God may hearken unto you." (Judges 9:7)

Jotham found a safe place from which they could all hear him, and LIFTED UP HIS VOICE. Jotham was an open air preacher (ca. 1300 B.C.)

The best example in the OLD TESTAMENT of a foreign missionary is JONAH. GOD sent him to warn Nineveh. Did he rent a hall and invite people to come to a scheduled meeting, enticing them with "special music" and Gospel entertainment? No. Jonah was charged to preach to Nineveh (as we are to the world!), not only to those who would attend his meeting, but to the whole city. The BIBLE says Nineveh was "an exceeding great city of three days journey" (Jonah 3:3); i.e., it took 3 days just to walk around it. Diodorus confirms that Nineveh was 60 miles in circumference (Herodotus records that a day’s journey was 20 miles). Jonah 3:4 says "Jonah began to enter into the city a day’s journey, and he CRIED, and said, Yet forty days, and Nineveh shall be overthrown." Jonah went "a day’s journey" into Nineveh, a city of 3 day’s journey, and CRIED. He was PREACHING as he was walking, i.e. OUTDOORS. Jonah was a STREET PREACHER, walking the streets as he preached his message of judgment and truth..

What About the New Testament?

With the subject firmly established within the largely Hebrew mission in the Old Testament, and it's mostly limited focus in the Middle East, we now turn our attention to the New Testament. Beginning with John and moving to our commission to the whole world we are instructed in Mark 16:15,

"Go ye into all the world, and preach the Gospel TO EVERY CREATURE."

Our job is to PREACH THE GOSPEL TO EVERY CREATURE IN THE WORLD. Simple logic will show the best way to accomplish this is to find where the most "creatures" are in one place at one time and proclaim the message loud enough for them all to hear.

"Whom we preach, WARNING EVERY MAN and teaching every man in all wisdom, that we may present every man perfect in CHRIST JESUS." (Colossians 1:28)

The first PREACHER in the NEW TESTAMENT was JOHN THE BAPTIST. Once again, his preaching was lacking comfortable buildings, music, entertainment, etc. John was an OPEN AIR PREACHER:

"In those days came John the Baptist preaching in the wilderness of Judea, and saying, REPENT YE, for the kingdom of heaven is at hand." (Matthew 3:1-2; see also Mark 1:4; Luke 3:3)

Matthew says Jerusalem, and all Judea, and all the region round about Jordan came out to hear John preaching (Matthew 3:5-6). John was baptizing in the river Jordan. Jews who traveled back and forth to Galilee refused to take the direct route through Samaria (John 4:9), but rather went to the Jordan River and followed it up to and from Galilee, so John picked out a place to preach repentance and baptize at a place of heavy traffic, with large crowds.

"Witnessing?"

With the Biblical emphasis of PREACHING TO CROWDS, there is not much "one-on-one witnessing" talked about in Scripture. In today's Church however, there is alot of training and promotion of witnessing. In Sunday School, Bible colleges, seminaries, workshops and books there is heavy emphasis on this approach.

The personal witnessing experiences of JESUS CHRIST get a lot of attention, as well they should, but in the 4 Gospels, covering 2-3 years of CHRIST’s ministry, we find only about THREE cases of personal witnessing: Nicodemus, the woman at the well, and Zaccheus. The Gospels spend much more time pointing out CHRIST’S dealings with "MULTITUDES:" Matthew 4:25; 5:1; 8:1; 18; 12:15; 13:2,34; 14:14; 15:10,30-35,39; 17:14; 19:2; 21:8,11. (Also notable is that Jesus’ one-on-one situations usually came out of these "multitude" situations).

Jesus was with a large crowd when He looked up and saw Zaccheus, and invited him to come down (Luke 19:1-5). And He was in Jerusalem, crowded with Jews from all over the world for the Passover, where He drove the moneychangers out of the temple and preached, "Make not my Father’s house an house of merchandise," and after causing that little stir, Nicodemus came to Him by night (John 2:13-3:1). En route back to His home in Galilee after that incident He stopped and exposed the secret sins of the woman at the well (John 4).

JESUS’ most famous sermons were delivered OUTDOORS. For example, the sermon ON THE MOUNT (Matthew 5,6,7). In Luke 6:17 he preached to a "great multitude" in "the plain" (outdoors). The "Olivet discourse" (Matthew 24) was delivered on the Mount of Olives (outdoors). In Matthew 13 His well known parables were preached to "great multitudes" by "the sea side" (JESUS was a "beach preacher"). He sat in a boat and taught the multitude on the shore.

Just to be clear, we are not saying to stop the work of witnessing : we do it and we encourage it! Again, our interest is given to the MAIN method of outreach found in the Scriptures: open air preaching.

The four Gospels are often described as John and the " three synoptic Gospels," meaning Matthew, Mark, and Luke are similar to each other, yet not much information in John is found in the "synoptics." The reason for this is simple: Matthew, Mark, and Luke devote most of their attention to Jesus’ ministry in Galilee, where He lived most of the time. But several times a year, all the Jews in the world would go to Jerusalem for the Feasts (see Exodus 23:14,17). Christ would go to Jerusalem and PREACH to these large crowds gathered there. Everything in JOHN is concerned with these trips of Jesus to Jerusalem during these feasts. The PASSOVER is mentioned in John 2:13; 6:4; and 12:1. The feast of TABERNACLES is mentioned in John 7:2. Another feast is mentioned in John 5:1. HANUKKAH is mentioned in John 10:22. JESUS CHRIST came to Jerusalem to cleanse the Temple (at least twice, John 2; Matthew 21, Mark 11and Luke19), and PREACH TO THE MULTITUDES.

"In the last day, that great day of the feast, Jesus stood and CRIED, saying, If any man thirst, let him come unto me, and drink." (John 7:37).

JESUS commanded His apostles:

"What I tell you in darkness, that speak ye in light, and what ye hear in the ear, that preach ye upon the housetops." (Matthew 10:27)

His apostles carried this out in the book of Acts. On the day of Pentecost (Acts 2), we find one of the greatest examples of STREET PREACHING of all time. The charismatic read Acts 2, see tongues, and say: We need to speak in tongues like they did in Acts 2. Some fundamentalists read Acts 2 and see 3000 added to the church in one day, and they say: We need to have large church growth like they did in Acts 2. What is missing is the recognition of the delivery and method of STREET PREACHING found in Acts 2,. TONGUES drew a crowd, Peter preached REPENTANCE (Acts 2:38), and the church grew.

It is notable that preaching repentance involves the whole counsel of GOD. In addition to the Gospel, CHRIST preached "THE Kingdom of GOD." This involves the whole of GOD’s character and all instruction on all subjects found in SCRIPTURE.

"Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. Therefore DISPUTED he in the …market daily…(Acts 17:17)

Yes, the apostles’ evangelism often involved "DISPUTING" and judgment, not just preaching GOD’s love (see Acts 6:9; 9:22,29; 11:2; 15:2,7; 17:2; 18:19,28; 19:8,9; 28:23; see also Neh. 13:11; 17,25; Proverbs 28:4; Ephesians 5:11; I Thessalonians 2:2; Jude 3,9; see also examples in Matthew 22; John 7,8).

Why the market? Crowds! The apostles wanted to get the Gospel to the most people at one time, so they went to the markets where crowds gathered, and disputed, preaching the kingdom and wisdom of GOD in the open air.

In Conclusion We See:

MODERN methods are:

Expensive!
Limited to reaching a few of the many who we are commanded to reach
Inefficient
Time and labor intensive
Bureaucratic
Deceiving, in that they have a great show of power, when in fact they are weak.
BIBLICAL methods are: Inexpensive

Unbureaucratic
Strong and in line with the power and content of the message (Heaven and Hell!)
Able to provide place for the defense and explanation of all BIBLICAL matters (see Paul at Mars’ hill; Acts 17)
Able to provide for rebuke, exhortation and warning to all people and situations as required, Ezek. 3:15-21 (Watchmen!)
Time and labor efficient
Wise with the wisdom of GOD
Public, open air preaching of the Gospel and the Kingdom of GOD is imperative for the fulfillment of the GREAT COMMISSION. With the help of GOD available, this is an attainable goal within each of your groups, fellowships, and Churches. It is not unreasonable to think that of every 50 or so believers, ONE could do this work. When you add them up, a city the size of Los Angeles would net at least 500 to 600 men to shoulder the plow in this untouched field. The impact of such a group would be immediate and powerful: from the simple Gospel to the public rebuke of evil, GOD’s mind and will would be shown to all.

"He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully." (2 Corinthians 9:6)

HT:www.cfirecm.com

London Riots 2011 – the Church’s Response « Church History Blog

2011-08-11T10:19:00.000-05:00

London Riots 2011 – the Church’s Response « Church History Blog

Bele Chere Open Air Preaching

2011-08-01T17:57:00.002-05:00

Here is some fired up preaching by Bro.Wes at the Bele Chere Fest in Asheville N.C from this weekend. Be Blessed

DR. D.A. CARSON SERMON ON HEAVEN AND HELL

2011-07-27T19:21:00.000-05:00

DR. D.A. CARSON SERMON ON HEAVEN AND HELL

JeremiahCry/Go Stand Speak Evangelism Summit

2011-07-26T09:54:00.002-05:00

JeremiahCry 3rd Annual "Go Stand Speak" Evangelism Summit from pat necerato on Vimeo.

Reformation Theology: Jesus Kristus Kurios

2011-07-23T16:06:00.000-05:00

Reformation Theology: Jesus Kristus Kurios

The Kind of Preaching God Blesses

2011-07-22T18:28:00.007-05:00

Listen to this powerful message by Steve Lawson. A Must Listen!!

OPEN-AIR PREACHING A SKETCH OF ITS HISTORY AND REMARKS THEREON By Charles H. Spurgeon

2011-06-22T11:43:00.001-05:00

OPEN-AIR PREACHING

A SKETCH OF ITS HISTORY AND REMARKS THEREON

By Charles H. Spurgeon

THERE ARE some customs for which nothing can be pleaded, except that they are very old. In such cases antiquity is of no more value than the rust upon a counterfeit coin. It is, however, a happy circumstance when the usage of ages can be pleaded for a really good and Scriptural practice, for it invests it with a halo of reverence. Now, it can be argued, with small fear of refutation, that openair preaching is as old as preaching itself. We are at full liberty to believe that Enoch, the seventh from Adam, when he prophesied, asked for no better pulpit than the hillside, and that Noah, as a preacher of righteousness, was willing to reason with his contemporaries in the shipyard wherein his marvelous ark was builded.
Certainly, Moses and Joshua found their most convenient place for addressing vast assemblies beneath the unpillared arch of heaven. Samuel closed a sermon in the field of Gilgal amid thunder and rain, by which the Lord rebuked the people and drove them to their knees. Elijah stood on Carmel, and challenged the vacillating nation with "How long halt ye between two opinions?"

Jonah, whose spirit was somewhat similar, lifted up his cry of warning in the streets of Nineveh, and in all her places of concourse gave forth the warning utterance, "Yet forty days, and Nineveh shall be overthrown!" To hear Ezra and Nehemiah "all the people gathered themselves to "ether as one man into the street that was before the water gate." Indeed, we find examples of open-air preaching everywhere around us in the records of the Old Testament.

It may suffice us, however, to go back as far as the origin of our own holy faith, and there we hear the forerunner of the Saviour crying in the wilderness and lifting up his voice from the river's bank. Our Lord Himself, who is yet more our pattern, delivered the larger portion of His sermons on the mountain's side, or by the seashore, or in the streets. Our Lord was to all intents and purposes an openair preacher. He did not remain silent in the synagogue, but He was equally at home in the field. We have no discourse of His on record delivered in the chapel royal, but we have the Sermon on the Mount and the Sermon in the Plain; so that the very earliest and most divine kind of preaching was practiced out-of-doors by Him who spake as never man spake.

There were gatherings of His disciples after His decease, within walls, especially that in the upper room; but the preaching was even then most frequently in the court of the Temple, or in such other open spaces as were available. The notion of holy places and consecrated meetinghouses had not occurred to them as Christians; they preached in the Temple, or in such other open spaces as were available. but with equal earnestness "in every house, they ceased not to teach and preach Jesus Christ."

It would be very easy to prove that revivals of religion have usually been accompanied, if not caused, by a considerable amount of preaching out-of-doors, or in unusual places. The first avowed preaching of Protestant doctrine was almost necessarily in the open air, or in buildings which were not dedicated to worship, for these were in the hands of the papacy. True, Wycliffe for a while preached the Gospel in the church at Lutterworth; Huss and Jerome and Savonarola for a time delivered semi-Gospel addresses in connection with the ecclesiastical arrangements around them; but when they began more fully to know and proclaim the Gospel, they were driven to find other platforms.

The Reformation when yet a babe was like the new-born Christ, and had not where to lay its head, but a company of men comparable to the heavenly host proclaimed it under the open heavens, where shepherds and common people heard them gladly. Throughout England we have several trees remaining called "gospel oaks." There is one spot on the other side of the Thames known by the name of "Gospel Oak," and I have myself preached at Addlestone, in Surrey, under the far-spreading boughs of an ancient oak, beneath which John Knox is said to have proclaimed the Gospel during his sojourn in England. Full many a wild moor and lone hillside and secret spot in the forest have been consecrated in the same fashion, and traditions still linger over caves and dells and hilltops where of old time the bands of the faithful met to hear the Word of the Lord.

It would be an interesting task to prepare a volume of notable facts connected with open-air preaching, or, better still, a consecutive history of it. I have no time for even a complete outline, but would simply ask you, where would the Reformation have been if its great preachers had confined themselves to churches and cathedrals ? How would the common people have become indoctrinated with the Gospel had it not been for those far-wandering evangelists, the colporteurs, and those daring innovators who found a pulpit on every heap of stones, and an audience chamber in every open space near the abodes of men?

All through the Puritan times there were gatherings in all sorts of out-of-the-way places, for fear of persecutors. "We took," says Archbishop Laud, in a letter dated Fulham, June, 1632, "another conventicle of separatists in Newington Woods, in the very brake where the king's stag was to be lodged, for his hunting next morning." A hollow or gravelpit on Hounslow Heath sometimes served as a conventicle, and there is a dell near Hitchin where John Bunyan was wont to preach in perilous times. All over Scotland the straths and dells and vales and hillsides are full of covenanting memories to this day. You will not fail to meet with rock pulpits whence the stern fathers of the Presbyterian church thundered forth their denunciations of Erastianism, and pleaded the claims of the King of kings. Cargill and Cameron and their fellows found congenial scenes for their brave ministries amid the mountains' lone rents and ravines.

What the world would have been if there had not been preaching outside of walls, and beneath a more glorious roof than these rafters of fir, I am sure I cannot guess. It was a brave day for England when Whitefield began field-preaching. When Wesley stood and preached a sermon on his father's grave, at Epworth, because the parish priest would not allow him admission within the (so-called) sacred edifice, Mr. Wesley writes: "I am well assured that I did far more good to my Lincolnshire parishioners by preaching three days on my father's tomb than I did by preaching three years in his pulpit."

Wesley writes in his journal, "Saturday, 31 March, 1731. In the evening I reached Bristol, and met Mr. Whitefield there. I could scarce reconcile myself at first to this strange way of preaching in the fields, of which he set me an example on Sunday; having been all my life (till very lately) so tenacious of every point relating to decency and order, that I should have thought the saving of souls almost a sin, if it had not been done in a church." Such were the feelings of a man who in after life became one of the greatest open-air preachers that ever lived!

Once recommenced, the fruitful agency of field-preaching was not allowed to cease. Amid jeering crowds and showers of rotten eggs and filth, the immediate followers of the two great Methodists continued to storm village after village and town after town. Very varied w ere their adventures, but their success was generally great. One smiles often when reading incidents in their labors. A string of pack horses is so driven as to break up a congregation, and a fire engine is brought out and played over the throng to achieve the same purpose. Hand-bells, old kettles, marrowbones and cleavers, trumpets, drums, and entire bands of music were engaged to drown the preachers' voices.

In one case the parish bull was let loose, and in others dogs were set to fight. The preachers needed to have faces set like flints, and so indeed they had. John Furz says: "As soon as I began to preach, a man came straight forward, and presented a gun at my face; swearing that he would blow my brains out, if I spake another word. However, I continued speaking, and he continued swearing, sometimes putting the muzzle of the gun to my mouth, sometimes against my ear. While we were singing the last hymn, he got behind me, fired the gun, and burned off part of my hair.

After this, my brethren, we ought never to speak of petty interruptions or annoyances. The proximity of a blunderbuss in the hands of a son of Belial is not very conducive to collected thought and clear utterance, but the experience of Furz was probably no worse than that of John Nelson, who coolly says, "But when I was in the middle of my discourse, one at the ouside of the congregation threw a stone, which cut me on the head: however that made the people give greater attention, especially when they saw the blood run down my face; so that all was quiet till I had done, and was singing a hymn."

I have no time further to illustrate my subject by descriptions of the work of Christmas Evans and others in Wales, or of the Haldanes in Scotland, or even of Rowland Hill and his brethren in England. If you wish to pursue the subject these names may serve as hints for discovering abundant material; and I may add to the list The Life of Dr. Guthrie, in which he records notable open-air assemblies at the time of the Disruption, when as yet the Free Church had no places of worship built with human hands.

I must linger a moment over Robert Flockhart of Edinburgh, who, though a lesser light, was a constant one, and a fit example to the bulk of Christ's street witnesses. Every evening, in all weathers and amid many persecutions, did this brave man continue to speak in the street for forty-three years. Think of that, and never be discouraged. When he was tottering to the grave the old soldier was still at his post. "Compassion to the souls of men drove me," said he, "to the streets and lanes of my native city, to plead with sinners and persuade them to come to Jesus. The love of Christ constrained me."

Neither the hostility of the police, nor the insults of papists, Unitarians, and the like could move him; he rebuked error in the plainest terms, and preached salvation by grace with all his might. So lately has he passed away that Edinburgh remembers him still. There is room for such in all our cities and towns, and need for hundreds of his noble order in this huge nation of London—can I call it less?

No sort of defense is needed for preaching out-of-doors; but it would need very potent arguments to prove that a man had done his duty who has never preached beyond the walls of his meetinghouse. A defense is required rather for services within buildings than for worship outside of them. Apologies are certainly wanted for architects who pile up brick and stone into the skies when there is so much need for preaching rooms among poor sinners down below. Defense is greatly needed for forests of stone pillars, which prevent the preacher from being seen and his voice from being heard; for high-pitched Gothic roofs in which all sound is lost, and men are killed by being compelled to shout till they burst their blood-vessels; and also for the willful creation of echoes by exposing hard, sound-refracting surfaces to satisfy the demands of art, to the total overlooking of the comfort of both audience and speaker.

Surely also some decent excuse is badly wanted for those childish people who must needs waste money in placing hobgoblins and monsters on the outside of their preaching houses, and must have other ridiculous pieces of popery stuck up both inside and outside, to deface rather than to adorn their churches and chapels: but no defense whatever is wanted for using the Heavenly Father's vast audience chamber, which is in every way so well fitted for the proclamation of a Gospel so free, so full, so expansive, so sublime.

The great benefit of open-air preaching is that we get so many newcomers to hear the Gospel who otherwise would never hear it. The Gospel command is, "Go ye into all the world, and preach the gospel to every creature," but it is so little obeyed that one would imagine that it ran thus, "Go into your own place of worship and preach the Gospel to the few creatures who will come inside." "Go out into the highways and hedges, and compel them to come in"— albeit it constitutes part of a parable, is worthy to be taken very literally, and in so doing its meaning will be best carried out.

We ought actually to go into the streets and lanes and highways, for there are lurkers in the hedges, tramps on the highways, street-walkers and lane-haunters, whom we shall never reach unless we pursue them into their own domains. Sportsmen must not stop at home and wait for the birds to come and be shot at, neither must fishermen throw their nets inside their boats and hope to take many fish. Traders go to the markets; they follow their customers and go out after business if it will not come to them; and so must we. Some of our brethren are prosing on and on to empty pews and musty hassocks, while they might be conferring lasting benefit upon hundreds by quitting the old walls for a while, and seeking living stones for Jesus.

I am quite sure, too, that if we could persuade our friends in the country to come out a good many times in the year and hold a service in a meadow, or in a shady grove, or on the hillside, or in a garden, or on a common, it would be all the ketter f or the usual hearers. The mere novelty of the place would freshen their interest, and wake them up. The slight change of scene would have a wonderful effect upon the more somnolent. See how mechanically they move into their usual place of worship, and how mechanically they go out again. They fall into their seats as if at last they had found a resting place; they rise to sing with an amazing effort, and they drop down before you have time for the doxology at the close of the hymn because they did not notice it was coming.

What logs some regular hearers are! Many of them are asleep with their eyes open. After sitting a certain number of years in the same old spot, where the pews, pulpit, galleries, and all things else are always the same, except that they get a little dirtier and dingier every week, where everybody occupies the same position forever and forevermore, and the minister's face, voice, tone are much the same from January to December -you get to feel the holy quiet of the scene and listen to what is going on as though it were addressed to "the dull cold ear of Death."

As a miller hears his wheels as though he did not hear them, or a stoker scarcely notices the clatter of his engine after enduring it for a little time, or as a dweller in London never notices the ceaseless grind of the traffic; so do many members of our congregations become insensible to the most earnest addresses, and accept them as a matter of course. The preaching and the rest of it get to be so usual that they might as well not be at all. Hence a change of place might be useful; it might prevent monotony, shake up indifference, suggest thought, and in a thousand ways promote attention and give new hope of doing good. A great fire which should burn some of our chapels to the ground might not be the greatest calamity which has ever occurred, if it only aroused some of those rivals of the seven sleepers of Ephesus who will never be moved so long as the old house and the old pews hold together.

Besides, the fresh air and plenty of it is a grand thing for every mortal man, woman and child. I preached in Scotland twice on a Sabbath day at Blairmore, on a little height by the side of the sea, and after discoursing with all my might to large congregations, to be counted by thousands, I did not feel onehalf so much exhausted as I often am when addressing a few hundreds in some horrible black hole of Calcutta, called a chapel. I trace my freshness and freedom from lassitude at Blairmore to the fact that the windows could not be shut down by persons afraid of drafts, and that the roof was as high as the heavens are above the earth. My conviction is that a man could preach three or four times on a Sabbath out-of-doors with less fatigue than would be occasioned by one discourse delivered in an impure atmosphere, heated and poisoned by human breath, and carefully preserved from every refreshing infusion of natural air.

I once preached a sermon in the open air in haying time during a violent storm of rain. The text was, "He shall come down like rain upon the mown grass: as showers that water the earth," and surely we had the blessing as well as the inconvenience. I was sufficiently wet, and my congregation must have been drenched, but they stood it out, and I never heard that anybody was the worse in health, though, I thank God, I have heard of souls brought to Jesus under that discourse. Once in a while, and under strong excitement, such things do no one any harm, but we are not to expect miracles, nor wantonly venture upon a course of procedure which might kill the sickly and lay the foundations of disease in the strong.

Do not try to preach against the wind, for it is an idle attempt. You may hurl your voice a short distance by an amazing effort, but you cannot be well heard even by the few. I do not often advise you to consider which way the wind blows, but on this occasion I urge you to do it, or you will labor in vain. Preach so that the wind carries your voice toward the people, and does not blow it down your throat, or you will have to eat your own words.

There is no telling how far a man may be heard with the wind. In certain atmospheres and climates, as for instance in that of Palestine, persons might be heard for several miles; and single sentences of wellknown speech may in England be recognized a long way off, but I should gravely doubt a man if he asserted that he understood a new sentence beyond the distance of a mile. Whitefield is reported to have been heard a mile, and I have been myself assured that I was heard for that distance, but I am somewhat skeptical. Half a mile is surely enough, even with the wind, but you must make sure of that to be heard at all.

Heroes of the Cross -here is a field for you more glorious than the Cid ever beheld when with his brave right arm he smote the paynim hosts. "Who will bring me into the strong city? who will lead me into Edom?" Who will enable us to win these slums and dens for Jesus ? Who can do it but the Lord? Soldiers of Christ who venture into these regions must expect a revival of the practices of the good old times, so far as brickbats are concerned, and I have known a flowerpot to fall accidentally from an upper window in a remarkably slanting direction. Still, if we are born to be drowned we shall not be killed by flowerpots.

Under such treatment it may be refreshing to read what Christopher Hopper wrote under similar conditions more than a hundred years ago. "I did not much regard a little dirt, a few rotten eggs, the sound of a cow's horn, the noise of bells, or a few snowballs in their season; but sometimes I was saluted with blows, stones, brickbats, and bludgeons. These I did not well like: they were not pleasing to flesh and blood. I sometimes lost a little skin, and once a little blood, which was drawn from my forehead with a sharp stone. I wore a patch for a few days, and was not ashamed; I gloried in the cross. And when my small sufferings abounded for the sake of Christ, my comfort abounded much more. I never was more happy in my own soul, or blessed in my labors."

I am somewhat pleased when I occasionally hear of a brother's being locked up by the police, for it does him good, and it does the people good also. It is a fine sight to see the minister of the Gospel marched off by the servant of the law! It excites sympathy for him, and the next step is sympathy for his message. Many who felt no interest in him before are eager to hear him when he is ordered to 1eave off, and still more so when he is taken to the station. The vilest of mankind respect a man who gets into trouble in order to do them good, and if they see unfair opposition excited they grow quite zealous in the man's defense.

As to style in preaching out-of-doors, it should certainly be very different from much of that which prevails within, and perhaps if a speaker were to acquire a style fully adapted to a street audience, he would be wise to bring it indoors with him. A great deal of sermonizing may be defined as saying nothing at extreme length; but out-of-doors verbosity is not admired; you must say something and have done with it and go on to say something more, or your hearers will let you know.

"Now then," cries a street critic, "let us have it, old fellow." Or else the observation is made, "Now then, pitch it out! You'd better go home and learn your lesson." "Cut It short, old boy," is a very common admonition, and I wish the presenters of this advice gratis could let it be heard inside Ebenezer and Zoar and some other places sacred to long-winded orations. Where these outspoken criticisms are not employed, the hearers rebuke prosiness by quietly walking away. Very unpleasant this, to find your congregation dispersing, but a very plain intimation that your ideas are also much dispersed.

In the street, a man must keep himself alive, and use many illustrations and anecdotes, and sprinkle a quaint remark here and there. To dwell long on a point will never do. Reasoning must be brief, clear, and soon done with. The discourse must not be labored or involved, neither must the second head depend upon the first, for the audience is a changing one, and each point must be complete in itself. The chain of thought must be taken to pieces' and each link melted down and turned into bullets: you will need not so much Saladin's saber to cut through a muslin handkerchief as Coeur de Lion's battle-axe to break a bar of iron. Come to the point at once, and come there with all your might.

Short sentences of words and short passages of thought are needed for out-of-doors. Long paragraphs and long arguments had better be reserved for other occasions. In quiet country crowds there is much force in an eloquent silence, now and then interjected; it gives people time to breathe, and also to reflect. Do not, however, attempt this in a London street; you must go ahead, or someone else may run off with your congregation. In a regular field sermon pauses are very effective, and are useful in several ways, both to speaker and listeners, but to a passing company who are not inclined for anything like worship, quick, short, sharp address is most adapted.

In the streets a man must from beginning to end be intense, and for that very reason he must be condensed and concentrated in his thought and utterance. It would never do to begin by saying, "My text, dear friends, is a passage from the inspired Word, containing doctrines of the utmost importance, and bringing before us in the clearest manner the most valuable practical instruction. I invite your careful attention and the exercise of your most candid judgment while we consider it under various aspects and place it in different lights, in order that we may be able to perceive its position in the analogy of the faith. In its exegesis we shall find an arena for the cultured intellect, and the refined sensibilities. As the purling brook meanders among the meads and fertilizes the pastures, so a stream of sacred truth flows through the remarkable words which now lie before us. It will be well for us to divert the crystal current to the reservoir of our meditation, that we may quaff the cup of wisdom with the lips of satisfaction."

There, gentlemen, is not that rather above the average of word-spinning, and is not the art very generally in vogue in these days? If you go out to the obelisk in Blackfriars Road, and talk in that fashion, you will be saluted with "Go on, old buffer," or "Ain't he fine? My eye!" A very vulgar youth will cry, "What a mouth for a tater!" and another will shout in a tone of mock solemnity, "Amen!" If you give them chaff they will cheerfully return it into your own bosom. Good measure, pressed down and running over will they mete out to you. Shams and shows will have no mercy from a street gathering.

But have something to say, look them in the face, say what you mean, put it plainly, boldly, earnestly, courteously, and they will hear you. Never speak against time or for the sake of hearing your own voice, or you will obtain some information about your personal appearance or manner of oratory which will probably be more true than pleasing. "Crikey," says one, "wouldn't he do for an undertaker! He'd make 'em weep." This was a compliment paid to a melancholy brother whose tone is peculiarly funereal. "There, old fellow," said a critic on another occasion, "you go and wet your whistle. You must feel awfully dry after jawing away at that rate about nothing at all." This also was specially appropriate to a very heavy brother of whom we had aforetime remarked that he would make a good martyr, for there was no doubt of his burning well, he was so dry.

It will be very desirable to speak so as to be heard, but there is no use in incessant bawling. The best street preaching is not that which is done at the top of your voice, for it must be impossible to lay the proper emphasis upon telling passages when all along you are shouting with all your might. When there are no hearers near you, and yet people stand upon the other side of the road and listen, would it not be well to cross over and so save a little of the strength which is now wasted?

A quiet, penetrating, conversational style would seem to be the most telling. Men do not bawl and halloa when they are pleading in deepest earnestness; they have generally at such times less wind and a little more rain: less rant and a few more tears. On, on, on with one monotonous shout and you will weary everybody and wear out yourself. Be wise now, therefore, O ye who would succeed in declaring your Master's message among the multitude, and use your voices as common sense would dictate.

In a tract published by that excellent society "The Open-Air Mission," I notice the following:

QUALIFICATIONS FOR OPEN-AIR PREACHERS

A good voice.
Naturalness of manner.
Self-possession.
A good knowledge of Scripture and of common things.
Ability to adapt himself to any congregation.
Good illustrative powers.
Zeal, prudence, and common sense.
A large, loving heart.
Sincere belief in all he says.
Entire dependence on the Holy Spirit for success.
A close walk with God by prayer.
A consistent walk before men by a holy life.
If any man has all these qualifications, the Queen had better make a bishop of him at once, yet there is no one of these qualities which could well be dispensed with.

OPEN THEISM’S ATTACK ON THE ATONEMENT

2011-06-13T18:32:00.000-05:00

OPEN THEISM’S ATTACK ON THE ATONEMENT

Shariamerica: Islam, Obama, and the Establishment Clause

2011-05-13T12:35:00.000-05:00

He preached his own funeral sermon!

2011-05-01T07:34:00.000-05:00

Time To Get Right With God by David Wilkerson

2011-04-29T20:17:00.000-05:00

A Man Of God by Leonard Ravenhill

2011-04-27T14:13:00.000-05:00

Repentance! (Leonard Ravenhill)

2011-04-26T18:45:00.000-05:00

The Prayer Meeting by Bob Jennings

2011-04-26T18:25:00.000-05:00

A Call to Anguish

2011-04-16T19:34:00.002-05:00

Is your heart broken for this world and this country????

A Call to Anguish

The Gospel at Winterlude

2011-04-07T08:58:00.000-05:00

The Church Prayer meeting

2011-04-06T15:58:00.002-05:00

Does your Church have a prayer meeting ? Or does it not. No prayer no power and all you are doing is in the flesh. Be Blessed by this great sermon.

Quote from Leonard Ravenhill on Prayer

2011-04-04T11:45:00.003-05:00

Poverty-stricken as the church is today in many things,she is most stricken here, in the place of prayer. We have many organizers , but few agonizers; many players and payers, but few pray-ers; many singers, but few clingers; lots of pastors, few wrestlers; many fears, few tears; much fashion, little passion; many interferers, few intercessors; many writers, but few fighters. Failing here, we fail everywhere.

Phil Johnson on Street Preaching

2011-04-04T08:04:00.001-05:00

Street-Preaching

by Phil Johnson

My friend Tony Miano proclaims the gospel on Hollywood Blvd.

Street preachers are much-maligned and often despised (orworse) for their work.

The following thoughts are adapted from a comment I made in an evangelical forum where questions were being raised about the validity of open-air evangelism. Several forum participants said they are embarrassed by open-air preaching, loud evangelism, public calls for repentance, placards, and tract ministry. Someone wondered aloud whether "The 'Turn or Burn' Christian who stands on the street corner" could possibly have any noble motive. One thing was clear: lots of Christians have a low opinion of people who proclaim the gospel through signs or sermons on street corners.

I have a different point of view.

rovided his message is accurate, I'm grateful for the "Turn or Burn" guy (as well as the one-on-one evangelist with a pocketful of tracts)—regardless of what his motive is. Philippians 1:18.

Evangelical Christianity has a noble tradition of open-air preaching, and some of the finest preachers in history have done it. George Whitefield did little else. Spurgeon did it, advocated it, and gave lectures on how to do it correctly. Both of them were vilified for it by more "refined" religious leaders in their respective eras. May the Lord save us from that kind of "refinement."

Jay Smith preaches at Hyde Park Speaker's Corner in London. He has an amazing ministry there to Muslim radicals who gather at Hyde Park to proclaim their own message.

Open-air evangelism has always had a more or less counter-cultural stigma. People have always been offended by it, because it tends to confront them with the truths they least want to think about at precisely the moment they are trying to do something to avoid thinking about things like eternity and accountability to God.

And therein lies the true effectiveness of open-air ministry, I think. You can't measure the "success" of the street-corner guy by the number of converts he wins. You'd have to be able to know how many men on who drove by him on their way to a strip club or a secret trist and were convicted when they saw his "Repent" signs. And there are no statistics on that.

Old-style open-air ministry

There is a guy in Santa Clarita who has some very-well designed signs and spends a lot of time at one or the other of our valley's two busiest intersections. He has been doing it for more than a decade. He purposely makes eye contact with me almost every time I drive by. I have never seen him without thanking God for people like him.

My youngest son is a policeman who patroled Venice Beach for a couple of years. I am thankful for the people who are down there (as Ray Comfort or someone from his team always seems to be) doing some kind of open-air evangelism. Tony Miano is a retired policeman who frequently does personal and open-air evangelism at our local courthouse (and elsewhere), and I'm thankful for his ministry.

It's true that most people who convert to Christianity aren't won to Christ through the methods employed by street evangelists. The average Christian is more likely to win someone to Christ within his or her personal circle of relationships. So if you can't imagine yourself doing open-air ministry, get busy evangelizing anyway.

But let's not miss the equally-true flip-side of that fact: Some people are so deep in sin and degeneracy and so devoid of Christian friendship that if they don't hear the gospel from an evangelist like Tony Miano or Ray Comfort, they aren't going to hear it at all. We should support and encourage what these guys do, because on its own level it can be very effective. Only heaven will reveal how true that is.

And the next time you see that guy on the corner holding the "Repent" sign, buy him a Coke and give him a word of encouragement. If you talk to him, you might find that his "motivation" is very different from what you assumed.

NOTE: Lots of heretics use signs and street-preaching to advance their error and spread their confusion. You have to be careful not to lend your support or casually say amen to people who are corrupting the gospel (2 John 7-11). Thus I chose carefully the words with which I began this post: "Provided his message is *accurate* . . ."

Here are some good resources for wannabe street preachers:

12 COMMENTS:

Mel said...: Phil,
Thank you for these words of encouragement. As a fledgling street preacher and tract evangelist, I appreciate your "endorsement" (provided my message is accurate). It is all too easy to get discouraged and give up because everyone else in the local church thinks you are a nut, or because you get reviled by nearly everyone you talk to.

I came to Christ after hearing Ray's famous sermon, "Hell's Best Kept Secret" 3 years ago and have been an evangelist at heart ever since. I look up to Tony Miano and Ray Comfort and thank God that I had the opportunity to learn at their feet.

Thank you for your kind words regarding my mentors. I wish more people in the church felt the same way.; 9:11 PM, APRIL 03, 2011
The Seeking Disciple said...: I praise God for the street preachers. Their boldness is so admired. I often say to those who would criticize these saints, "And what do you do for the glory of God in reaching the lost?" Often this shuts their mouth. So few testify of Christ to the lost. I pray that God continues to raise up biblical street preachers of the gospel.; 9:30 PM, APRIL 03, 2011
Matthew said...: Ps. Phil,

Thank you for this article.
I was saved through an open air preaching ministry. I then open air preached in that same ministry for 2 years. In that ministry's 5-6 year existence I was the only one who VISIBLY came to Christ through it.

We would always take great comfort in R.A Torrey's words, "your greatest crowd is the one you cannot see".

Thanks again,
Matthew; 9:40 PM, APRIL 03, 2011
Thomas Louw said...: I did a kind of “street preaching” and mostly one on one evangelism for a year after school. I wish I could be as bold as I was then. The funny thing is the hecklers is the ones I remember most, and fondly.
I also would ask friends to support your local “nut” it takes loads of courage and love for Christ.

The best way you can help him is stand an listen for a few minutes if his preaching or if he happens to stop you and want to evangelise you one to one, listen to the message, check the accuracy and then pray with him.; 9:50 PM, APRIL 03, 2011
Thomas Louw said...: If our chief goal in evangelism is the converting of souls, I think we are missing the point.

Evangelism first and foremost is for the glorifying of God.

Proclaiming His glory is shown in the saving gospel. Yes, God is supremely glorified by people who are converted. There is however one thing that give God even more glory, the crucifixion of Christ.

I believe that is why so many street preachers stop, why the majority of Christians stop evangelizing. Their focus is on changing people while it should be glorifying God.

Should we then tell the guy who preachers with the conviction that saving people is the prime motive for evangelism? No!!
Even Paul said if the truth gets preach let them preach, even if the motive is a bit off.; 10:30 PM, APRIL 03, 2011
Sarah said...: I always thought that street preaching gave Christians a bad name because it was so in-your-face. It was as if we were confronting people with christianity, and portraying it as a loony-bin kinda religion. But your points make sense, some people may not know anyone christian in their lives so may not ever hear the good news. I still think that christianity needs to be relevant and continually evolve(while being theologically sound of course!) to reach people.; 10:33 PM, APRIL 03, 2011
Chris Lovie-Tyler said...: Thanks, Phil. Some good points. You've given me reason to see street-preaching in a more positive light.; 2:03 AM, APRIL 04, 2011
Canyon Shearer said...: I am the poster-child for "Street Preaching doesn't work!" as I was won by a street preacher in Hyde Park (though not Mr. Smith).

Don't know what your rules are for posting youtube videos, but here is my testimony (hope this link works, on my phone): http://m.youtube.com/watch?gl=US&client=mv-google&hl=en&v=4zcI285FWnc

Making noise and bothering people,
Canyon; 5:02 AM, APRIL 04, 2011
Pierre Saikaley said...: I can honestly say street preaching is scary, but exhilerating. Yes, there is a "foolishness" associated with it. But it is that foolishness that God is using to save the lost, and to glorify God.

I was only involved in it for several months years ago, when I attended a small Baptist church. But I will say, if you have the opportunity to do it, please do.

One thing you will always get out there is opposition. You expect it from the world. But what you don't expect, but isn't surprising I guess, is evangelical Christians who oppose the method, and interrupt your ministry to argue over theology and method.

I remember a friend of mine saying how street preaching has become outdated because our culture is post modern and doesn't even listen to the Gospel.

However, I think he is wrong. Our times need the Gospel to be more public, more bold, more engaging than ever.

It's high time we stopped catering to The Culture™ and continued doing it God's way.; 5:02 AM, APRIL 04, 2011
Canyon Shearer said...: Better link: http://www.youtube.com/watch?v=O1CNJ5V6kt8; 5:08 AM, APRIL 04, 2011
Johnny Dialectic said...: Doug Wilson's admonition to go to your elders and be overseen in this is essential. Not everyone is called to preach.

Also, the old idea of open-air meetings ought to be rediscovered.; 5:19 AM, APRIL 04, 2011
Daryl said...: I suppose you could say that street preaching and blogging have a commonality in that very often it's the unseen lurkers, who don't comment on a blog or openly respond on the street, who are the target audience.; 5:38 AM, APRIL 04, 2011

Islam and the 7 Year Tribulation

2011-03-31T08:49:00.000-05:00

Revival or Ruin: Whatever happened to Evangelism?

2011-03-30T19:40:00.000-05:00

Revival or Ruin: Whatever happened to Evangelism?: "There are some verses in the Bible that are so well-known (perhaps one might even venture to say “over-used”) that they are considered pass..."

Judgment Seat of Christ - Leonard Ravenhill

2011-03-28T16:53:00.000-05:00

Picture of a Prophet By Leonard Ravenhill

2011-03-25T18:21:00.002-05:00

The prophet in his day is fully accepted of God and totally rejected by men.

Years back, Dr. Gregory Mantle was right when he said, "No man can be fully accepted until he is totally rejected." The prophet of the Lord is aware of both these experiences. They are his "brand name."

The group, challenged by the prophet because they are smug and comfortably insulated from a perishing world in their warm but untested theology, is not likely to vote him "Man of the year" when he refers to them as habituates of the synagogue of Satan!

The prophet comes to set up that which is upset. His work is to call into line those who are out of line! He is unpopular because he opposes the popular in morality and spirituality. In a day of faceless politicians and voiceless preachers, there is not a more urgent national need than that we cry to God for a prophet! The function of the prophet, as Austin-Sparks once said, "has almost always been that of recovery."

The prophet is God's detective seeking for a lost treasure. The degree of his effectiveness is determined by his measure of unpopularity. Compromise is not known to him.
He has no price tags.
He is totally "otherworldly."
He is unquestionably controversial and unpardonably hostile.
He marches to another drummer!
He breathes the rarefied air of inspiration.
He is a "seer" who comes to lead the blind.
He lives in the heights of God and comes into the valley with a "thus saith
the Lord."
He shares some of the foreknowledge of God and so is aware of
impending judgment.
He lives in "splendid isolation."
He is forthright and outright, but he claims no birthright.
His message is "repent, be reconciled to God or else...!"
His prophecies are parried.
His truth brings torment, but his voice is never void.
He is the villain of today and the hero of tomorrow.
He is excommunicated while alive and exalted when dead!
He is dishonored with epithets when breathing and honored with
epitaphs when dead.
He is a schoolmaster to bring us to Christ, but few "make the grade" in his class.
He is friendless while living and famous when dead.
He is against the establishment in ministry; then he is established as a saint
by posterity.
He eats daily the bread of affliction while he ministers, but he feeds the Bread of
Life to those who listen.
He walks before men for days but has walked before God for years.
He is a scourge to the nation before he is scourged by the nation.
He announces, pronounces, and denounces!
He has a heart like a volcano and his words are as fire.
He talks to men about God.
He carries the lamp of truth amongst heretics while he is lampooned by men.
He faces God before he faces men, but he is self-effacing.
He hides with God in the secret place, but he has nothing to hide in
the marketplace.
He is naturally sensitive but supernaturally spiritual.
He has passion, purpose and pugnacity.
He is ordained of God but disdained by men.

Our national need at this hour is not that the dollar recover its strength, or that we save face over the Watergate affair, or that we find the answer to the ecology problem. We need a God-sent prophet!

I am bombarded with talk or letters about the coming shortages in our national life: bread, fuel, energy. I read between the lines from people not practiced in scaring folk. They feel that the "seven years of plenty" are over for us. The "seven years of famine" are ahead. But the greatest famine of all in this nation at this given moment is a FAMINE OF THE HEARING OF THE WORDS OF GOD (Amos 8:11).

Millions have been spent on evangelism in the last twenty-five years. Hundreds of gospel messages streak through the air over the nation every day. Crusades have been held; healing meetings have made a vital contribution. "Come-outers" have "come out" and settled, too, without a nation-shaking revival. Organizers we have. Skilled preachers abound. Multi-million dollar Christian organizations straddle the nation. BUT where, oh where, is the prophet? Where are the incandescent men fresh from the holy place? Where is the Moses to plead in fasting before the holiness of the Lord for our moldy morality, our political perfidy, and sour and sick spirituality?

GOD'S MEN ARE IN HIDING UNTIL THE DAY OF THEIR SHOWING FORTH. They will come. The prophet is violated during his ministry, but he is vindicated by history.

There is a terrible vacuum in evangelical Christianity today. The missing person in our ranks is the prophet. The man with a terrible earnestness. The man totally otherworldly. The man rejected by other men, even other good men, because they consider him too austere, too severely committed, too negative and unsociable.

Let him be as plain as John the Baptist.
Let him for a season be a voice crying in the wilderness of modern theology and
stagnant "churchianity."
Let him be as selfless as Paul the apostle.
Let him, too, say and live, "This ONE thing I do."
Let him reject ecclesiastical favors.
Let him be self-abasing, nonself-seeking, nonself-projecting, nonself- righteous,
nonself-glorying, nonself-promoting.
Let him say nothing that will draw men to himself but only that which will move
men to God.
Let him come daily from the throne room of a holy God, the place where he has
received the order of the day.
Let him, under God, unstop the ears of the millions who are deaf through the
clatter of shekels milked from this hour of material mesmerism.
Let him cry with a voice this century has not heard because he has seen a vision
no man in this century has seen. God send us this Moses to lead us from the
wilderness of crass materialism, where the rattlesnakes of lust bite us and where
enlightened men, totally blind spiritually, lead us to an ever-nearing Armageddon.

God have mercy! Send us PROPHETS!

COPYRIGHT/REPRODUCTION LIMITATIONS: This data file is the sole property of Leonard Ravenhill. It may not be altered or edited in any way. It may be reproduced only in its entirety for circulation as "freeware," without charge. All reproductions of this data file must contain the copyright notice (i.e., "Copyright (C) 1994 by Leonard Ravenhill."). This data file may not be used without the permission of Leonard Ravenhill for resale or the enhancement of any other product sold. This includes all of its content with the exception of a few brief quotations. Please give the following source credit: Copyright (C) 1994 by Leonard Ravenhill, Lindale Texas - http://www.ravenhill.org

Advice to Preachers

2011-03-15T09:28:00.000-05:00

Advice to Preachers

The year was 1768. A twenty-eight year old preacher by the name of Augustus Toplady, who wrote many hymns, including "Rock of Ages", spent the afternoon in London with a Mr. Brewer, an older, veteran Gospel preacher, whom he greatly admired and from whom he learned much. This is what Mr. Brewer said to the young Toplady, as Toplady later recorded in his diary:

I cannot conclude without reminding you, my young brother, of some things that may be of use to you in the course of your ministry:

1. Preach Christ crucified, and dwell chiefly on the blessings resulting from His righteousness, atonement, and intercession.

2. Avoid all needless controversies in the pulpit, except when your subject necessarily requires it or when the truths of God are likely to suffer by your silence.

3. When you enter the pulpit, leave your learning behind you. Endeavor to preach more to the hearts of your people than to their heads.

4. Do not be tempted toward much oratory. Seek rather to profit your hearers than to be admired by them.

HT: Mack T

The Corruption of Man, His Conversion to God and the Manner Thereof

2011-03-08T16:57:00.000-06:00

The Corruption of Man, His Conversion to God and the Manner Thereof
Synod of Dort Third and Fourth Heads of Doctrine, 1618-1619

THIRD AND FOURTH HEAD: ARTICLE 1. Man was originally formed after the image of God. His understanding was adorned with a true and saving knowledge of his Creator, and of spiritual things; his heart and will were upright, all his affections pure, and the whole man was holy. But, revolting from God by the instigation of the devil and by his own free will, he forfeited these excellent gifts; and an in the place thereof became involved in blindness of mind, horrible darkness, vanity, and perverseness of judgment; became wicked, rebellious, and obdurate in heart and will, and impure in his affections.

THIRD AND FOURTH HEAD: ARTICLE 2. Man after the fall begat children in his own likeness. A corrupt stock produced a corrupt offspring. Hence all the posterity of Adam, Christ only excepted, have derived corruption from their original parent, not by limitation, as the Pelagians of old asserted, but by the propagation of a vicious nature, in consequence of the just judgment of God.

THIRD AND FOURTH HEAD: ARTICLE 3. Therefore all men are conceived in sin, and are by nature children of wrath, incapable of saving good, prone to evil, dead in sin, and in bondage thereto; and without the regenerating grace of the Holy Spirit, they are neither able nor willing to return to God, to reform the depravity of their nature, or to dispose themselves to reformation

THIRD AND FOURTH HEAD: ARTICLE 4. There remain, however, in man since the fall, the glimmerings of natural light, whereby he retains some knowledge of God, or natural things, and of the difference between good and evil, and shows some regard for virtue and for good outward behavior. But so far is this light of nature from begin sufficient to bring him to a saving knowledge of God and to true conversion that he is incapable of using it aright even in things natural and civil. Nay further, this light, such as it is , man in various ways renders wholly polluted, and hinders in unrighteousness, by doing which he becomes inexcusable before God.

THIRD AND FOURTH HEAD: ARTICLE 5. In the same light are we to consider the law of the decalogue, delivered by God to His peculiar people, the Jews, by the hands of Moses. For though it reveals the greatness of sin, and more and more convinces man thereof, yet, as it neither points out a remedy nor imparts strength to extricate him from his misery, but, being weak through the flesh, leaves the transgressor under the curse, man cannot by this law obtain saving grace.

THIRD AND FOURTH HEAD: ARTICLE 6. What, therefore, neither the light of nature nor the law could do, that God performs by the operation of the Holy Spirit through the word or ministry of reconciliation; which is the glad tidings concerning the Messiah, by means whereof it has pleased God to save such as believe, as well under the Old as under the New Testament.

THIRD AND FOURTH HEAD: ARTICLE 7. This mystery of His will God reveals to but a small number under the Old Testament; under the New Testament (the distinction between various peoples having been removed) He reveals it to many. The cause of this dispensation is not to be ascribed to the superior worth of one nation above another, nor to their better use of the light of nature, but results wholly from the sovereign good pleasure and unmerited love of God. Hence they to whom so great and so gracious a blessing is communicated, above their desert, or rather notwithstanding their demerits, are bound to acknowledge it with humble and grateful hearts, and with the apostle to adore, but in no wise curiously to pry into, the severity and justice of God's judgments displayed in others to whom this grace is not given.

THIRD AND FOURTH HEAD: ARTICLE 8. As many as are called by the gospel are unfeignedly called. For God has most earnestly and truly declared in His Word what is acceptable to Him, namely, that those who are called should come unto Him. He also seriously promises rest of soul and eternal life to all who come to Him and believe.

THIRD AND FOURTH HEAD: ARTICLE 9. It is not the fault of the gospel, nor of Christ offered therein, nor of God, who calls men by the gospel and confers upon them various gifts, that those who are called by the ministry of the Word refuse to come and be converted. The fault lies in themselves; some of whom when called, regardless of their danger, reject the Word of life; other, though they receive it, suffer it not to make a lasting impression on their heart; therefore, their joy, arising only from a temporary faith, soon vanishes, and they fall away; while others choke the seed of the Word by perplexing cares and the pleasures of this world, and produce no fruit. This our Savior teaches in the parable of the sower (Matt 13).

THIRD AND FOURTH HEAD: ARTICLE 10. But that others who are called by the gospel obey the call and are converted is not to be ascribed to the proper exercise of free will, whereby one distinguishes himself above others equally furnished with grace sufficient for faith and conversion (as the proud heresy of Pelagius maintains); but it must be wholly ascribed to God, who, as He has chosen His own from eternity in Christ, so He calls them effectually in time, confers upon them faith and repentance, rescues them from the power of darkness, and translates them into the kingdom of His own Son; that they may show forth the praises of Him who has called them out of darkness into His marvelous light, and may glory not in themselves but in the Lord, according to the testimony of the apostles in various places.

THIRD AND FOURTH HEAD: ARTICLE 11. But when God accomplishes His good pleasure in the elect, or works in them true conversion, He not only cause the gospel to be externally preached to them, and powerfully illuminates their minds by His Holy Spirit, that they may rightly under and discern the things of the Spirit of God; but by the efficacy of the same regenerating Spirit He pervades the inmost recesses of man; He opens the closed and softens the hardened heart, and circumcises that which was uncircumcised; infuses new qualities into the will, which, though heretofore dead, He quickens; from being evil, disobedient, and refractory, He renders it good, obedient, and pliable; actuates and strengthens it, that like a good tree, it may bring forth the fruits of good actions.

THIRD AND FOURTH HEAD: ARTICLE 12. And this is that regeneration so highly extolled in Scripture, that renewal, new creation, resurrection from the dead, making alive, which God works in us without out aid. But this is in no wise effected merely by the external preaching of the gospel, by moral suasion, or such a mode of operation that, after God has performed His part, it still remains in the power of man to be regenerated or not, to be converted or to continue unconverted; but it is evidently a supernatural work, most powerful, and at the same time most delightful, astonishing, mysterious, and ineffable; not inferior in efficacy to creation or the resurrection from the dead, as the Scripture inspired by the Author of this work declares; so that all in whose heart God works in this marvelous manner are certainly, infallibly, and effectually regenerated, and do actually believe. Whereupon the will thus renewed is not only actuated and influenced by God, but in consequence of this influence becomes itself active. Wherefore also man himself is rightly said to believe and repent by virtue of that grace received.

THIRD AND FOURTH HEAD: ARTICLE 13. The manner of this operation cannot be fully comprehended by believers in this life. Nevertheless, they are satisfied to know and experience that by this grace of God they are enabled to believe with the heart and to love their Savior.

THIRD AND FOURTH HEAD: ARTICLE 14. Faith is therefore to be considered as the gift of God, not on account of its being offered by God to man, to be accepted or rejected at his pleasure, but because it is in reality conferred upon him, breathed and infused into him; nor even because God bestows the power or ability to believe, and then expects that man should by the exercise of his own free will consent to the terms of salvation and actually believe in Christ, but because He who works in man both to will and to work, and indeed all things in all, produces both the will to believe and the act of believing also.

THIRD AND FOURTH HEAD: ARTICLE 15. God is under no obligation to confer this grace upon any; for how can He be indebted to one who had no previous gifts to bestow as a foundation for such recompense? Nay, how can He be indebted to one who has nothing of his own but sin and falsehood? He, therefore, who becomes the subject of this grace owes eternal gratitude to God, and gives Him thanks forever. Whoever is not made partaker thereof is either altogether regardless of these spiritual gifts and satisfied with his own condition, or is in no apprehension of danger, and vainly boasts the possession of that which he has not. Further, with respect to those who outwardly profess their faith and amend their lives, we are bound, after the example of the apostle, to judge and speak of them in the most favorable manner; for the secret recesses of the heart are unknown to us. And as to others who have not yet been called, it is our duty to pray for them to God, who calls the things that are not as if they were. But we are in no wise to conduct ourselves towards them with haughtiness, as if we had made ourselves to differ.

THIRD AND FOURTH HEAD: ARTICLE 16. But as man by the fall did not cease to be a creature endowed with understanding and will, nor did sin which pervaded the whole race of mankind deprive him of the human nature, but brought upon him depravity and spiritual death; so also this grace of regeneration does not treat men as senseless stocks and blocks, nor take away their will and it properties, or do violence thereto; but is spiritually quickens, heals, corrects, and at the same time sweetly and powerfully bends it, that where carnal rebellion and resistance formerly prevailed, a ready and sincere spiritual obedience begins to reign; in which the true and spiritual restoration and freedom of our will consist. Wherefore, unless the admirable Author of every good work so deal with us, man can have no hope of being able to rise from his fall by his own free will, by which, in a state of innocence, he plunged himself into ruin.

THIRD AND FOURTH HEAD: ARTICLE 17. As the almighty operation of God whereby He brings forth and supports this our natural life does not exclude but require the use of means by which God, of His infinite mercy and goodness, has chosen to exert His influence, so also the aforementioned supernatural operation of God by which we are regenerated in no wise excludes or subverts the use of the gospel, which the most wise God has ordained to be the seed of regeneration and food of the soul. Wherefore, as the apostles and the teachers who succeeded them piously instructed the people concerning this grace of God, to His glory and to the abasement of all pride, and in the meantime, however, neglected not to keep them, by the holy admonitions of the gospel, under the influence of the Word, the sacraments, and ecclesiastical discipline; so even now it should be far from those who give or receive instruction in the Church to presume to tempt God by separating what He of His good pleasure has most intimately joined together. For grace is conferred by means of admonitions; and the more readily we perform our duty, the more clearly this favor of God, working in us, usually manifest itself, and the more directly His work is advanced; to whom alone all the glory, both for the means and for their saving fruit and efficacy, is forever due. Amen.

Read the The Canons of Dordt in full.

The Doctrine of Unity and Separation

2011-03-01T14:25:00.000-06:00

The Doctrine of Unity and Separation

February 26, 2011 — Mike Ratliff

by Mike Ratliff

This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you— if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination. For an overseer, as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, but hospitable, a lover of good, self-controlled, upright, holy, and disciplined. He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it. (Titus 1:5-9 ESV)

It doesn’t take very long for me to discern whether the person I am dealing with is truly God’s man or woman or is a pretender. That personal interaction is necessary for me to see the true nature and focus of the person. As we debate or discuss doctrinal or church issues or even secular issues it soon becomes very clear whether I am dealing someone who is walking according to the Lordship of Christ or is their own man or woman. Their values soon become apparent. All of us are in various stages of spiritual growth and repentance to be sure, but the mark of the washing of regeneration is there to be seen in all of God’s people that cannot be counterfeited. Of course, this is only discernable by those who are looking for it and then only through God’s testing fires.

I think that is why those of us who truly belong to Him are so often struggling in the fires of tribulation. As I have that personal interaction with people as I shared above, I am given glimpses into their value systems and what is truly beleaguering them, et cetera. When some come to me full of retribution, meaning to shut me up or whatever, I always prayfully look at their motives. Never have I had anyone do that with the motive of bringing God glory. No, it has always been self-motivated personal glory. In light of this I pray that you will carefully read the passage from Titus I placed at the top of this post.

According to those in the Rick Warren camp, unity is what the Church must be about. This unity is all encompassing with no regard for doctrine, et cetera. However, as you just read in that passage, the elder of the Church is to do what? He must be ready to give instruction in sound doctrine and also be ready to rebuke those who contradict it. Does this “rebuke” mean we separate from them as well? First, here is a definition of the “Unity” part of the Doctrine of Unity and Separation.

The church is united in Christ, having a common salvation which is found in Christ; a common citizenship which is in heaven; a common hope which is Christ; a common spirit which dwells within each believer; a common fate which is likeness and conformity to Christ; a common interest to walk with Christ and to spread His name. (Matt. 28:19; 1:Cor. 2:2; Phil. 3:8-10; Rom. 5:2,5; Col. 1:5; Heb. 6:18-19). These things all believers share regardless of race, ethic or political background, class distinction and church affiliation. We are united together to the Head which is Christ.

However, we are also called to be separate from the world and those who profess to be Christians, but who are worldly or who refuse to submit to the doctrine of Christ. We are also to separate from professing Christians who refuse to submit to the Lordship of Christ.

Consider the following two quotes from C.H Spurgeon.

“On all hands we hear cries for unity in this and unity in that; but in our mind the main need of this age is not compromise but conscientiousness. `First pure, then peaceable…’ It is easy to cry, `A confederacy,’ but that union that is not based on the truth of God is rather a conspiracy than a communion. Charity by all means: but honesty also. Love of course, but love to God as well as love to men, and love of truth as well as love of union. It is exceedingly difficult in these times to preserve one’s fidelity before God and one’s fraternity among men. Should not the former be preferred to the latter if both cannot be maintained? We think so.”

The following is an excerpt from “The Bond of the Covenant,” preached Sunday morning, May 10, 1885 at the Met Tab in London. Spurgeon’s criticisms of 19th-century modernism are also perfectly suited for 21st-century post-modernism:

This generation has made a god of its own. The effeminate deity of the modern school is no more the true God than Dagon or Baal. I know him not, neither do I reverence him. But Jehovah is the true God: he is the God of love, but he is also robed in justice; he is the God of forgiveness, but he is also the God of atonement; he is the God of heaven, but he is also the God who sends the wicked down to hell. We, of course, are thought to be harsh, and narrow-minded, and bigoted: nevertheless, this God is our God for ever and ever. There has been no change in Jehovah. He has revealed himself more clearly in Christ Jesus; but he is the same God as in the Old Testament, and as such we worship him –

Biblical Separation or correctly obeying the doctrine of separation is not to be taken lightly and we must do it correctly. Here are the guidelines.

l. Be discerning (I Th. 5:21). Biblical separation begins with spiritual and doctrinal discernment. I cannot separate from that which is false if I do not know truth from error! See also I Col. 1:9; 3:16; Ph. 1:9; He. 5:12-14. This is where separation begins. Each child of God is to study the Scriptures intently and prayerfully that he might know sound doctrine. He is to exercise CAREFUL discernment that he might know truth from error, good from evil, fidelity from compromise.

2. Maintain an earnest proclamation and defense of the faith (Jude 3).

Jude exhorts his readers to contend for the faith, not because he loved contention, but because it is necessary to preserve the faith from corruption. He indicates that he would rather write concerning the common salvation but it had become necessary to take up the sword. Here is a picture of the well-balanced Christian: he loves to proclaim the gospel, but when necessary he will take up the sword in defense of the gospel.

Jude did not say, as some say today who wish to avoid the reproach of a liberal ecclesiasticism, that all one has to do is to preach the gospel, or the Word of God is its own defense. The real Christian has to contend for the faith in these times. Jude would have had scant sympathy for that type of ministerial self-righteousness which often says, “I preach the Gospel and let these issues alone.” This convinces some people that he is not a “wicked” separatist, but it also convinces a compromising ecclesiasticism that they have nothing to fear from this ex-Gidionite, who has a number of reasons for not serving in Gideon’s army.

The prophets contended for the faith within the structure of religious Israel, often to their own death. John the Baptist contended for the faith, incurred the enmity of the religious leadership and was beheaded for denouncing sin by name in high places. Jesus contended for the faith, that the Messianic hope and promise was fulfilled in Himself and was murdered. Stephen contended for the faith that Christianity was the fulfillment of the Old Testament faith and was stoned to death. The evangelical inclusivists of our day, though, seem to be alive and doing fairly well! [`Inclusivist' refers to those who promote ecumenical union and disregard doctrinal and moral purity.]

3. Mark those who err (Ro. 16:17). Not only are we to know the truth and to be discerning, not only are we to aggressively contend for the truth, but we are to identify false teachers and apostate Christian groups by name. In this way we protect ourselves and others. This was Paul’s custom. Consider the following examples: 1 Ti. 1:19-20; 2 Ti. 2:16-18; 4:14-15. In these passages the Apostle warned Timothy of several false teachers and disobedient men, and he identified these men by name. This was also the custom of the Lord Jesus Christ (Lk. 20:45-47; 12:1; Re. 2:6,15,20). Following the example of the Lord Jesus Christ and of His Apostles, we must identify and label those who are false, apostate, or disobedient. To fail to do so is rebellion to the Bible’s command. It is also the mark of an unfaithful, careless shepherd. A good shepherd protects the sheep from danger.

4. Avoid fellowship. Once we have discerned false doctrine or practice, what then? God’s command at this point is very clear–separation. The following expressions are used in the N.T. to describe separation: “Avoid” (Ro. 16:17). “Shun” (2 Ti. 2:16). “Turn away from” (2 Ti. 3:5). “Purge oneself from” (2 Ti. 2:21). “Come out from among” (2 Co. 6:17; Re. 18:4). “Have no fellowship or communion with” (2 Co. 6:14). “Receive them not into your house neither bid them Godspeed” (2 Jn. 10). One does not need a Ph.D. to understand the meaning of these exhortations. God is telling His people to stay away from those who teach or practice false things!

5. Avoid yoking together in ministry, organization, etc. (2 Co. 6:14-18). This command does not allow a Christian to be in the same denomination, Christian organization, fellowship, or church with those who are committed to unbelief. However, I see no issue with someone like John MacArthur going to Liberty University and preaching the truth of the Gospel to the students there for example. If we cut ourselves off completely from the world then how can we share the gospel with them?

6. Avoid their doctrine (2 Ti. 2:14-18). In this passage Christians are warned to avoid the Words of the false teachers. Let us not be deceived. False teachings have been very successful. Christendom is permeated with false doctrine. Wherein comes this success? The Bible reveals to us that there is a supernatural power behind false teaching. That power is Satan (2 Co. 11:13-15; 1 Ti. 4:1). It is for this reason that Christians are warned not to become involved in any way with false doctrine. Rather we are taught to “shun” it, for “they will increase unto more ungodliness. And their word will eat as doth a canker.”

This means the Christian is not to attend a church in which false doctrine is being proclaimed. We are not to attend Bible studies, or meetings, or prayer groups in which false doctrine is involved. When those involved with false doctrine ask permission to sit with us to “explain their beliefs more clearly,” we must wisely refuse. The only exception is an occasion in which we ourselves teach the one who is in bondage to the false belief. And this is only when that one is willing to listen with an open heart and not argue and resist the truth. See 2 Ti. 2:23-26. Apart from our own ministry to try to help the deceived, we must avoid all false instruction.

7. Rebuke them openly, publicly, and plainly (Mt. 23:13-33; Ac. 13:8-10). God’s Word commands us to rebuke false teachers openly, publicly, and plainly, and the faithful servant of God will do just that. Christians who dislike biblical separation often protest that we cannot help the erring person if we separate. This is not true. One reason for separating is to help those who err see the seriousness of their error, to make a clear distinction between true and false doctrine. Many excuse their refusal to obey biblical separation by saying they are ministering to the false and disobedient. This is wrong. The Bible warns that a little evil leavens the whole body (1 Co. 5:6; Ga. 5:9). The ecumenist is confused. He apparently thinks a little good leavens the whole body!

8. Try to convince them of the truth (2 Ti. 2:24-26). We are to try to help those who are involved in false doctrine, but we are to do this from a separated position. It is our separation which shows them that we do indeed believe false doctrine to be evil. It impresses them that we take the Word of God seriously. And though we must refuse to have close fellowship with those involved in false doctrine, and though we must not allow them to be members in our churches and organizations, we are to try to teach them the truth if they will listen.

Notice in 2 Ti. 2:26 that the false teacher’s root problem is revealed. They are in “the snare of the devil.” False doctrine is not a problem of ignorance; it is a spiritual problem. Only a great miracle can rescue a person out of the grasp of false doctrine once he has fallen prey to it.

9. Maintain a spiritual demeanor (Jam. 3:13-18). Last, but not least, we see that the ministry of discernment, judgment, contention for the truth, and separation from error are to be carried out in a spiritual manner.

I pray that you noticed that these calls to separate had nothing to do with traditions or personalities or personal disagreements. No, this has to do with Biblical Doctrine alone. The reason I could not in good conscience go and have my name attached as a speaker at a Purpose Driven sponsored event (it would never happen anyway) is that I consider the PDC paradigm to be heresy and Rick Warren to be a heretic and scripture twister and have rebuked him many times in articles on this blog and will continue to do so.I would like to add a number 10 to this.

10. Do not become discouraged if the ones being rebuked never repent and if all their followers consider you to be the bad guy and attack you as divisive. This is what is going to become more and more prevalent as these times grow ever more darker.

Soli Deo Gloria!

HT:http://mikeratliff.wordpress.com/

Our Gospel Responsibilities

2011-02-24T18:56:00.000-06:00

Revival or Ruin Newsletter

2011-02-21T13:54:00.001-06:00

Who Leads Evangelism

2011-02-21T10:53:00.000-06:00

Video streaming by Ustream

The Skeleton in the Closet

2011-02-15T10:25:00.000-06:00

airo: “One of the main reasons for the resurgence of Pelagianism today is the ministry of Charles Finney. Many call him America’s greatest revivalist. Few are aware he rejected essential Christian truth.”
Nicenecouncil.com: “For years Charles G. Finney has gotten a free ride from evangelical preachers and churches for various reasons, but mostly because few had ever taken the time to read his obtuse books or even try to understand his theology. Many supposedly came to Christ under him, and that was enough to convince the multitudes that he must be sound and Biblical. But now a number of writers and theologians are opening the door to his theology, and many are shocked to see what he truly believed – Charles G. Finney was clearly and undeniably a heretic – he did not preach nor teach the true gospel, as set forth in the Scriptures. In fact it is not an exaggeration to say that he was one of the greatest heretics of church history!”
Finney’s influence is widespread in our day, but even more troubling is the pervasive Pelagianism that he taught. Why is this such a problem? Dr. Sproul explains:

The Skeleton in the Closet

We Have A Perfect God !

2011-02-14T18:19:00.001-06:00

You are either a Slave of sin or a Slave of Righteousness

2011-02-14T18:19:00.000-06:00

A Hymn by John Berridge On The Work of the Spirit.

2011-02-07T11:30:00.003-06:00

An earthly heart I have, And earthly made by sin ! No good, but sensual, it will crave, And sweetly drinks it in. No joy it finds in God; And when my tongue would pray, My heart will take a different road, And start and prance away. No converse can we find, With Him, our God, we call; No will or power lodg'd in the mind To walk with God at all. Such is man's nature now, Sunk and berir'd in earth! And what can raise his fallen brow, And give him heavenly birth? Who can the spirit turn, And unto God unite, And make the heart with fevour burn, And in its God delight? Thou, Holy Spirit, must The mighty work perform, Awake the sleeper from his dust, And wing the grovelling worm. Oh, let thy breath inspire All needful power and will And make my soul to God aspire, And with his presence fill.

Revival or Ruin: Note to my brothers Part 5: What they don’t tell y...

2011-02-04T08:59:00.000-06:00

Revival or Ruin: Note to my brothers Part 5: What they don’t tell y...: " I am going to break the rules today and tell y..."

The Forgotten Doctrine of Regeneration

2011-02-01T13:17:00.002-06:00

Regeneration by Asahel Nettleton

But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God — John 1:12-13.

The important and simple doctrine taught by these words, is that those who receive Christ-who have power given them to become the sons of God and who believe on his name are born of God. In other words, every real Christian becomes such by a special exertion of Almighty power to change his heart. The phrase born of God-begotten of God, so often used by the writers of the New Testament is figurative. Its propriety, when applied to things of a spiritual nature, arises from the analogy which exists between the beginning of our natural and spiritual existence. Believers are the sons of God and this must be understood in a peculiar sense. All men equally receive their existence and natural faculties from the Creator, and in this sense are all the children of God. But when the Scriptures apply the phrases sons of God and children of God to the saints by way of distinction, it must be to point out a relation to God which is not common to all men. This relation is wholly of a new and spiritual nature; and God is the sole author of it, and by virtue of it they are his sons, they are said to be born of him; begotten of him, in allusion to the relation between earthly parents and their children.

The object of this text is to deny that our relation to God as his spiritual children is produced in any way, but by his own special and sovereign power. It was originally adapted to oppose the carnal prejudices of the Jews. For the common opinion was that all who could be counted as the children of Abraham were heirs of the divine promises and entitled to eternal life. This notion was uniformly opposed by Christ and his apostles. Leaving an attempt to ascertain the precise meaning of the phrases 'not of blood, nor of the will of the flesh, nor of the will of man,' I observe that there were three ways in which individuals became the reputed children of Abraham: by regular descent; by unlawful connection; and by adoption. Let the method be which it might, the Jews supposed that whoever became a child of Abraham, of course, became a child of God. The celebrated Lightfoot supposes the object of the Evangelist is to cut off the false hopes of the Jews, by denying that either method and of course any method of becoming the children of Abraham would make them the children of God. Another birth is necessary; a new filiation from above. They must be born again-born of God. Whatever may be the particular meaning of the text, the obvious general impression from it, and the one designed to be made by the sacred writer is that all other ways of becoming the sons of God are false and visionary, except that of being born of him. It was spoken to meet the prevailing prejudices of the day, and may now be used in the same manner.

Of all subjects, that which respects change from death unto life, is certainly one of the most important, and interesting to us. To have clear and definite ideas here is of great moment. Error on such a fundamental point is awfully perilous.

In one sense all things are of God. He is the Creator and governor of all. All a man's powers and faculties are from God, and all the means of grace and institutions of religion are ordained by him. But when the Scriptures speak of being born of God, they mean something more than that a man is influenced by these means and institutions in the use of his ordinary powers and faculties.-To prevent misconception, I have said that regeneration is the special work of Almighty power. Errorists have never dared to deny, directly, that saints are born of God; because this would be to renounce all appearance of belief in the Scriptures. They have chosen a surer method of propagating their sentiments. While they retain the language of the sacred writers, they have attacked and frittered away their meaning, until regeneration becomes the mere application of an external rite, or a persuasion of mind affected in an ordinary manner and a consequent reformation of morals.

To expunge error serves to illustrate the truth. I shall briefly consider some false notions respecting regeneration and then proceed to illustrate what it is to be born of God.

I need not consume the time in labouring to prove that baptism is not regeneration. Nothing is plainer than that an external rite cannot change the heart. Baptism is only a sign or token of the saving influences of the Holy Spirit, and is not that work itself. It cannot be the token of a thing, and the thing itself at the same time. Both the Scriptures and experience show, that all who are baptized are not regenerated; for in their lives and conversation many who are baptized differ not from the 'world which lieth in wickedness.'On this, I shall only add the words of an eminent English divine, 'This scheme,' says he, speaking of regeneration by water baptism, 'is the utter rejection and overthrow of the grace of our Lord Jesus Christ. 'And again, 'The vanity of this presumptuous folly is destructive of the grace of the gospel; invented to countenance men in their sins; and to hide from them the necessity of being born again; and therein of turning unto God. But my beloved Christian brethren, you have not so learned Christ.'

The absurdity of substituting this and other things of a like nature is so palpable and gross, that it is very likely to be seen and apprehended, where any considerable degree of knowledge respecting the nature of religion exists. There is far less danger from such extravagant notions than from those which are more specious and imposing.

Pelagius in the 4th century first invented and advocated a scheme of regeneration which, with a few modifications, sometimes in the phraseology, and sometimes by partial additions or diminutions, has been the scheme of the great body of all sectaries, who have dis-sented from orthodox evangelical sentiments. Authors have appeared in different periods and in various countries, who have brought forward this specious scheme of the new birth, as principally illustrated, or defined by themselves; and many whose reading is superficial have been deceived into this supposition. The fact is, that almost the whole system of vague and inadequate notions on this great subject is only the heresy of Pelagius, so universally condemned by the ancient Church, which has now been newly dressed up, after the modern fashion, to secure a better reception.

The fundamental truths of the Pelagian and Arminian scheme, (for they are in substance the same) are these

That God not only proclaims the offers of grace and salvation to all men alike, but that the Holy Spirit is equally and sufficiently distributed to all men to insure their salvation, provided they duly improve the benefits bestowed upon them.
That the precepts and promises of the gospel are not only good and desirable in themselves, but so suited to the natural reason and interests of mankind, that they will of course be inclined to receive them, unless overpowered by prejudice, and an habitual course of sin.
That the consideration of the threatenings and promises of the gospel is sufficient to remove these prejudices and reform that course.
That those who thus seriously reflect and amend their lives have the promise of the Holy Spirit, and are entitled to the benefits of the new covenant.

Under this specious statement of fundamental principles which is apt to strike an inconsiderate mind in a favorable manner, the very life and soul of gospel truth is taken away. On this scheme, all men are regenerated alike, originally; all having an equal measure of the Spirit, and the difference between one man and another is to be ascribed wholly to himself; to the improvement he has made of the blessings vouchsafed. And regeneration is a reformation of life, induced by moral suasions, or commenced in consequence of the understanding being enlightened and the affections being moved by divine truth alone. If you ask, how does salvation proceed from divine grace on this plan, the answer is that all the means of improvement are bestowed by God and herein is the grace.

The whole scheme is simply this, God gives faculties and grace to all, and to all alike and thus furnished, they work out their own salvation, being persuaded to do this by the promises and threaten-ings of the gospel. The dreadful mischief which this extensive and popular scheme has caused springs from its plausibility-from such an appearance of truth, mixed with so many great and dangerous errors.

That the Holy Spirit makes use of the word and many other instruments to bring sinners to Christ, I have no doubt. But that men are naturally so inclined, as to approve of and obey the precepts of the gospel, unless some peculiar course of sin or prejudice prevent them, contradicts the whole tenor of the gospel, in which it is a fundamental principle, that by nature we are children of wrath, and that we are at enmity with God and blinded to the light of his truth and dead in trespasses and sins. That the Holy Spirit is communicated to all in a sufficient manner to save them, entirely overthrows the idea of any special grace, and makes one man as much born of God as another! Our text says that as many as received Christ, and believed on his name, were born of God. If so, others who did not, were not born of God, and the undistinguishing influences of the Spirit cannot be maintained.

It is a great stumbling block, in the way of many, that God should give more of his Spirit to one, than another. To remove this subject of prejudice, Pelagius and multitudes ever since, have maintained that all men receive gifts alike, and are alike furnished to work out their salvation. This effectually destroys the new birth, and makes it alike common to every man. On this scheme Judas had as much grace as Paul, Ahab who sold himself to work wickedness, as David, a man after God's own heart. All the difference between them, was owing to the different manner in which they improved their privileges.

I know such doctrine is agreeable to corrupt nature; and the easy reception it has met with ever since it was first preached proves how agreeable it is to carnal reason. But neither the Scriptures nor experience afford us any reason to believe it. I do not doubt that the Spirit of God strives with all men who are not reprobates. I fully admit it. I admit that the promises and threats of the gospel would be sufficient to persuade us to a holy life, if our understandings were neither darkened, nor our affections depraved. But after all this, I deny that common grace makes us the sons of God, or that we are persuaded to be Christians without any special divine influence; or that all men receive the same measure of the Spirit.

After all preparatory means all the promises and threats of the gospel all the operations of common grace and all exertions of unregenerate sinners, they must be born of God to become his children. There must be a new creation, a work accomplished by Almighty power 'a sovereign-special-supernatural act', like making a world, or raising the dead, as to the power exerted, and without such an act no one can ever see the kingdom of heaven. Persuasion is not sufficient to make men new creatures. If the Spirit operates on the minds of men only by setting persuasive arguments or motives before them, be the kinds never so diverse or well adapted to this purpose, yet after all, it depends on the will of man whether any shall be regenerated or not. On this scheme the glory of regeneration would belong to ourselves. It would be uncertain also, whether Christ would have any spiritual seed, as it would depend after all upon the uncertain determination of each individual before whom the motives were set. This then contradicts the Scriptures. God does not confine his operations to setting motives of persuasion before men, thy people shall be willing in the day of thy power.

Moral persuasion to a better life confers no new real, supernatural strength to the soul, which may enable it thus to live. No new taste no new spiritual discernment springs from persuasion. If regeneration comes thus, then a man begets himself, he is born of himself, he makes himself to differ from others. On this plan the Spirit of God has no more to do than Paul or Apollos.

Besides, this is not for what we pray; we pray not that motives may be set before us to regenerate ourselves, but that God would change us, create us anew. The ancient churches urged this prayer upon the heretics, who denied a supernatural work in regeneration, and they felt themselves sorely pressed without.

There is then only one way left for a creature dead in trespasses and sins to rise to life. This is by the power of God which quickens him-creates him anew. Observe in what language sacred writers have chosen to communicate their ideas on this subject: born of God; begotten of God; quickened; or made alive from the dead; created anew. If it be said this is figurative language, I agree to it, but if there be any correctness in the figures, the work of regeneration must be the commencement of a new spiritual existence. On any other grounds the language of the Scriptures is of all books the most fancied, unmeaning, and obscure.

You may suppose all the preparation, all the knowledge; motives; morality (in the common acceptation of the term); unregenerate strivings which you please; after all there must be a new creation,-the dead must be quickened-believers must be born of God. The same energy which brought Christ from the dead-the exceeding great power of the living God must perform the work. This is the apostle's statement, that we may know what is the exceeding greatness of his power toward us who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead.

Indeed, my friends, where else can we look for the origin of such a change as makes believers pass from death to life but the omnipotence of the divine Spirit? Is it our understanding which accomplishes this change? But our understanding is darkened. 'The natural man receives not the things of the Spirit, neither can he know them.' Is it our will? But we are 'prone to evil as the sparks fly upward.' Our wills are perverse and rebellious. Is it our strength? Christ died for the ungodly who are without strength. We are not sufficient of ourselves to think a good thought. Is it our merits? We merit nothing but utter rejection. Is it the ministers of God who persuade us? Paul may plant and Apollos water, but God gives the increase.

Every effort has been made by the ingenuity of man, by palpably erroneous schemes, and by plausible ones, to wrest the glory of this work from the hands of the divine Spirit, and claim the operation for ourselves; at least to share in the honor of it. After all, its origin can be traced only to the free and sovereign grace and Almighty power of God. The work is all his; and the glory must and will forever belong exclusively to him.

It is a doctrine supported by the great light of the Reformation and by the pillars of the evangelical churches ever since: that regeneration is a physical work. And by this they mean there is an actual new creation, as absolutely so as when the world was created; that a new spiritual taste or discernment, and principle is implanted by a sovereign creative operation, and not simply a new direction given to the old faculties.

Such a work being proved, the whole system of evangelical truth; the doctrines of grace; of divine sovereignty; of election; of redemption only by Christ; of human depravity and others connected with them, all flow from it. There is one grand, harmonious, and perfect system: and God is the sum the substance and the glory of all.

My friends, I am fully aware of the difficulties incident to the doctrines here laid down. I know full well how ready the natural heart is both to oppose, and misconstrue them. But if the Bible supports them, it is enough. Here our carnal reason must bow. Here our proud hearts must submit. Charge them with mystery-with inconsistency-with unprofitableness, O sinner, and you assail not man, but God. Look on his word and read. There it stands; and it is written in characters of light, 'which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.'

This is the only birth which can fit us for heaven, 'Except a man be born again, he cannot see the kingdom of God.' We may please our fancies, and gratify our self-righteousness, by adopting loose Pelagian sentiments on this subject; we may remonstrate against such absolute dependence on the grace of God as has now been advocated, but a new heart, and a right spirit will after all be found of such absolute necessity, that without them we must perish forever.

(HT: www.graceonlinelibrary.org)

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