Why Shouldn’t We Trust the Non-Canonical “Arabic Gospel of the Infancy of the Savior”?

By J. Warner Wallace 11/15/2017

     The Arabic Gospel of the Infancy of the Savior is an ancient text purportedly providing detail about the childhood of Jesus. But is this non-biblical text reliable? Was it really written by eyewitnesses who observed Jesus as a child? There are four attributes of reliable eyewitness testimony, and the first requirement is simply that the account be old enough to actually be written by someone who was present to see what he or she reported. The Arabic Gospel of the Infancy of the Savior was written too late in history to have been written by anyone who would have truly known Jesus, and like other late non-canonical texts, this fictional account was rejected by the early Church. In spite of this, The Arabic Gospel of the Infancy of the Savior still references accurate det­ails related to Jesus.  Although it is a legendary fabrication written by an author hoped to provide detail about the childhood of Jesus, much can still be learned about the historic Jesus from this late text:

     The Arabic Gospel of the Infancy of the Savior (450-550AD)

     This Infancy Gospel (like other apocryphal Infancy Gospels) was likely written to satisfy the curiosity of those who wanted more detail related to the childhood of Jesus. It appears to be a compilation written originally in Syriac and then later translated into Arabic, and it clearly draws from (and amplifies) information from prior Infancy Gospels. The document borrows heavily from The Infancy Gospel of James for material related to the Virgin Mary, from The Infancy Gospel of Thomas for material related to the childhood of Jesus, and then provides additional information (from an unknown source) related to the flight of the Holy Family into Egypt.

     Why Isn’t It Considered Reliable?

     This text appears very late in history; scholars date the compilation to the 5th-6th centuries. It is first mentioned by Isho’dad of Merv, (a 9th century Church leader in the Syrian Church) in his commentary on the Gospel of Matthew. The text contains a number of obvious embellishments on the Infancy Gospels of Thomas and James, two documents that already appear too late in history to contain true eyewitness accounts. The Arabic Gospel of the Infancy of the Savior is a late fictional account drawing from other fictional documents from the apocrypha.

James "Jim" Warner Wallace (born June 16, 1961) is an American homicide detective and Christian apologist. Wallace is a Senior Fellow at the Colson Center for Christian Worldview and an Adjunct Professor of Apologetics at Biola University in La Mirada, California. He has authored several books, including Cold-Case Christianity, God’s Crime Scene, and Forensic Faith, in which he applies principles of cold case homicide investigation to apologetic concerns such as the existence of God and the reliability of the Gospels.

• Cold-Case Christianity: A Homicide Detective Investigates the Claims of the Gospels

• God's Crime Scene: A Cold-Case Detective Examines the Evidence for a Divinely Created Universe

• Alive: A Cold-Case Approach to the Resurrection

• Cold-Case Christianity for Kids: Investigate Jesus with a Real Detective

• Keeping Your Kids on God's Side: 40 Conversations to Help Them Build a Lasting Faith

• Forensic Faith: A Homicide Detective Makes the Case for a More Reasonable, Evidential Christian Faith

Blaming the Reformation for Secularism?

By Justin Taylor 10/30/2017

     Baylor recently hosted a splendid conference on the 500th anniversary of the Reformation, with talks by Mark Noll, Bruce Gordon, Beth Allison Barr, and many more. One of the most intriguing talks I attended was by Westminster Seminary’s Carl Trueman, who addressed the work of a trio of scholars—Charles Taylor, ( A Secular Age ) Carlos Eire, ( Reformations: The Early Modern World, 1450-1650 ) and especially Brad Gregory ( The Unintended Reformation: How a Religious Revolution Secularized Society ) —who have blamed a host of modern ills on the Reformation. (Collin Hansen and TGC have recently produced a book on Taylor’s thought, ( A Secular Age ) in which Trueman is one of the contributors.) These ills include radical individualism, moral relativism, and an utterly fractured church and culture.

     Most profoundly, they blame the Reformation for the secularism of modernity. This is not secularism as the “absence” of religion, but a secularism that turns religion into one choice among many, as opposed to an inheritance. It is also a secularism in which the world becomes “disenchanted,” and naturalistic explanations rule in science and in everyday life.

     Trueman’s talk raised a number of problems with these types of criticisms. He readily conceded that modern Western culture is characterized by most of the ills highlighted by the Reformation’s critics. But how do we know the Reformation caused the ills, when there are so many other possible causes?

     Trueman proposed that we consider material explanations for individualism, relativism, and secularism, as much as ideological and theological explanations. Here I want to give just one example of such material explanations: the advent of the automobile, a development that Trueman says was devastating to church discipline. Sure, the Reformation helped to inaugurate the fundamentally divided nature of Christendom, but the Catholic Church itself had long since aided that process in episodes such as its break with the Eastern Orthodox Church in 1054.

     Trueman notes that religious “choice” remained quite limited at least until the era of disestablishment and religious liberty in the 19th century. (This is a Charles Taylor-inspired line of investigation also pursued by Lincoln Mullen in his book The Chance of Salvation, about which I interviewed Mullen recently.)

Jesus, the Shema, and the Glorious Trinity

By Scott Redd 11/17/2017

     The call of Deuteronomy 6:4–5, often referred to as the Shema (the first Hebrew word in v. 4, which means “Hear!”), is one of the most important texts of the old covenant mediated by Moses between God and the nation of Israel. It reads: “Hear, O Israel: The Lord is our God; the Lord is one. You shall love the Lord your God with all your heart and with all your soul and with all your might.”

     The text was of great significance during the New Testament period, a significance that seems understood between Jesus and His interlocutors (Matt. 22:36–40; Mark 12:28–34; Luke 10:25–28). Students of the Bible who read the New Testament with an ear for the Shema will find references to it elsewhere among the new covenant writings. For instance, the Apostle Paul develops the Shema in 1 Corinthians 8:6 when he teaches that not only is God one, but this arrangement should be understood in a Trinitarian sense: “Yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.” Paul is obviously not affirming two deities here. Rather, he is using the two divine names of the Old Testament, “God” and “Lord,” to help us understand the Father and the Son as two persons but nevertheless one God.

     Elsewhere, Paul includes the Holy Spirit in his formulation of the Shema. In Ephesians 4:4–6, the Spirit figures prominently in the oneness of God: “There is one body and one Spirit—just as you were called to the one hope that belongs to your call—one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.” Paul is clear that the Shema was not made obsolete by the Christian gospel, but rather that Christians are called to observe it in light of the revelation of Jesus Christ and the filling of the Spirit, both of whom are one with the Father in heaven.

     Jesus’ Exposition Of The Shema | In the gospel of John, we find what is perhaps the most expansive theological reading and exposition of the Shema in the New Testament Scriptures. In the finale of His High Priestly Prayer (John 17:20–26), Jesus takes up the language of the Shema in order to describe first His identity with the Father, then His identity with His people, and finally the identity of His people with one another. In this passage, He prays that the oneness of the triune God would be expressed in the oneness of the people with the result of love.

     I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. The glory that you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me. Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world. O righteous Father, even though the world does not know you, I know you, and these know that you have sent me. I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.

The Blessing of a Bad Reputation

By Jon Bloom 11/17/2017

     How important to you is people’s approval? How important to you is faithfully obeying God? Sometimes we’re forced to sacrifice one in order to have or do the other.

     The last time you faced this choice, which did you choose? Was your choice an anomaly, or did it follow a pattern of previous choices?

     A good reputation is a very good thing — better than silver or gold, the Bible says (Proverbs 22:1). The apostles required people’s approval of the seven men chosen to ensure Hellenistic widows stopped being neglected (Acts 6:3). They required a good reputation of elders, both inside and outside the church (1 Timothy 3:2, 7), as well as of widows supported by the church (1 Timothy 5:9–10). Cornelius (Acts 10:22), Timothy (Acts 16:1–2), and Ananias of Damascus (Acts 22:12) are documented, in Scripture, as men who had good reputations.

(Pr 22)22 A good name is to be chosen rather than great riches, and favor is better than silver or gold. ESV

(Ac 6:3) 3 Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty. ESV

(1 Ti 3:2) 2 Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, ESV

(1 Ti 3:7) 7 Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil. ESV

(1 Ti 5:9–10) 9 Let a widow be enrolled if she is not less than sixty years of age, having been the wife of one husband, 10 and having a reputation for good works: if she has brought up children, has shown hospitality, has washed the feet of the saints, has cared for the afflicted, and has devoted herself to every good work. ESV

(Ac 10:22) 22 And they said, “Cornelius, a centurion, an upright and God-fearing man, who is well spoken of by the whole Jewish nation, was directed by a holy angel to send for you to come to his house and to hear what you have to say.” ESV

(Ac 16:1–2) 16 Paul came also to Derbe and to Lystra. A disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek. 2 He was well spoken of by the brothers at Lystra and Iconium. ESV

(Ac 22:12) 12 “And one Ananias, a devout man according to the law, well spoken of by all the Jews who lived there, ESV

     We should want to be thought well of by others because of our integrity and the purity of our conduct. But it’s evil to want to be thought well of by others so much that, when push comes to shove, we compromise the integrity and purity of our conduct to get it.

     When Good Is Very Bad | Consider this: the same God who commends a good reputation, also made this statement: (Luke 6:26)

     Jon Bloom serves as author, board chair, and co-founder of Desiring God. He and his wife live in the Twin Cities with their five children.

Nine Points about Biblical Slavery and Skeptics’ Condemnation of the Bible

By S.J. Thomason

     “So if you consider me a partner, welcome him as you would welcome me. If he has done you any wrong or owes you anything, charge it to me. I, Paul, am writing this with my own hand. I will pay it back—not to mention that you owe me your very self. I do wish, brother, that I may have some benefit from you in the Lord; refresh my heart in Christ. Confident of your obedience, I write to you, knowing that you will do even more than I ask.” (Letter from Paul to Philemon about Philemon’s slave)

     The horrific treatment of slaves in the United States between 1619 and 1865 has led many Bible skeptics to question the often-mentioned practice of Biblical slavery, with the assumption that the systems of the U.S. were similar to those in Biblical times. The intention of the present blog is to offer contextual evidence that counters this assertion and other condemnations of the Bible.

     1. The Bible is an historical textbook, which documented actual events in our history.

• If we wanted a book devoid of actual events and our sometimes ugly history, the Bible would have been a fairy tale instead of an historical text.
• Some question the historicity of the Bible. Over a hundred years ago, famed Scottish archaeologist William Ramsay, who was highly critical of the book of Acts, set out to explore the book’s history by conducting digs over two decades in Asia Minor and Greece. He came to the conclusion that Luke’s work was “trustworthy” and “exceptionally valuable” and unsurpassed for its historical and archaeological accuracy. A detailed account can be accessed here:

• 1     Wayward Paths and Golden Handcuffs
• 2     Eyes on the Unseen Prize

Acts 15

By Don Carson 7/28/2018

     Here I shall squeeze two separate meditations into this space, one on each of the primary passages.

     In Acts 15, it is critically important to understand what the dispute was about that called into existence what has since been labeled “the Jerusalem Council.” Some (Jewish) men traveled from Judea to Antioch and began teaching the believers there that even though they believed in Jesus they could not be saved unless they were circumcised in compliance with the law of Moses (Acts 15:1). Later history has attached the name Judaizers to these people.

     From the perspective of the Judaizers, Jesus was the Jewish Messiah, and one could not really follow this Jewish Messiah without becoming a Jew. Doubtless some Jews felt threatened by this influx of uncircumcised Gentiles into the church: the Jewish self-identity was in terrible danger of being diluted and even lost. If these Gentiles all became Jews, however, as signaled by circumcision, that danger would dissolve.

     Yet the issue is deeper than the question of Jewish self-identity. It finally develops into the question of how your whole Bible is put together. The Judaizers elevated the law of Moses above Jesus. Jesus could be accepted as the Messiah, only if the result was a group of people even more devoutly committed to obeying the Mosaic Covenant — food laws, circumcision, temple culture and all. By contrast, the leaders point in another direction.

     The law was never well obeyed by the Jews (Acts 15:10); why impose it on the Gentiles? More importantly, the revelation reflected in the old covenant points to Jesus. He is its goal, not its servant. Peter reminds the assembled crowd that in the Cornelius episode God poured out his Spirit on the Gentiles without their being circumcised (15:7-8). At issue, finally, is the freedom of God’s grace (Acts 15:11).

     The reports of Paul and Barnabas prove helpful. James, the half-brother of the Lord Jesus — by this time apparently the chief elder of the Jerusalem church — offers both a telling exposition of an Old Testament text and his own pastoral judgment (Acts 15:13-21). The combination wins the day — though the argument flares up repeatedly during the next few decades. Understand these issues aright, and your Bible comes together.

     Judges 11:30-31, 34-40 is a stellar example of a promise that should not have been made, and a promise that should not have been kept. Despite strong biblical insistence that one should keep one’s vows, a vow to do something evil should not be kept but repented of, lest one commit two sins instead of one. Moreover, here is further evidence of the descending spiral of theological and moral stupidity in Israel at the time of judges.

Click here to go to source

Don Carson is research professor of New Testament at Trinity Evangelical Divinity School in Deerfield, Illinois, and co-founder (with Tim Keller) of The Gospel Coalition. He has authored numerous books, and recently edited The Enduring Authority of the Christian Scriptures (Eerdmans, 2016).

Grim Reality of Last Days

By John MacArthur

     11/7/2017 my son Chris texted his brothers, mom and me, "Just a thought why do people fear times of peace and accept times of war. We wait for peace and calm in the world but we never stop hurting one another. Just so much backwards thinking these days."  I know he doesn't remember that text, but now on 11/8/2018, he texts us a very similat text after the killings in California. Regarding his two texts I think the video below is a must watch.

     Isaiah preceeded Jesus by 8 centuries, 8 centuries!

Woe to those who call evil good
and good evil,
who put darkness for light
and light for darkness,
who put bitter for sweet
and sweet for bitter!
21  Woe to those who are wise in their own eyes,
and shrewd in their own sight!
22  Woe to those who are heroes at drinking wine,
and valiant men in mixing strong drink,
23  who acquit the guilty for a bribe,
and deprive the innocent of his right!

24  Therefore, as the tongue of fire devours the stubble,
and as dry grass sinks down in the flame,
so their root will be as rottenness,
and their blossom go up like dust;
for they have rejected the law of the LORD of hosts,
and have despised the word of the Holy One of Israel. ESV

     The following is an excerpt from an excellent teaching I listened to right after Chris texted his question.

Perspectives on Social Ethics 1 - Theological Perspectives on Social Ethics

By Charles C. Ryrie     1976

     [EDITOR’S NOTE: This is the first in a series of four articles, first delivered by the author as the Louis S. Bauman Memorial Lectures at Grace Theological Seminary, Winona Lake, Indiana, February 10–13, 1976.]

     Many evangelicals trace the emergence of modern thought about the social implications of the gospel to Carl Henry’s book, The Uneasy Conscience of Modern Fundamentalism, which first appeared in 1947. From that same author have also come such works is Christian personal ethics (1957), Aspects of Christian social ethics (Twin brooks series) (1964), and A plea for evangelical demonstration, (1971). Sociologist David Moberg wrote The Church as a Social Institution: The Sociology of American Religion in 1962 and Inasmuch in 1965. The subtitle of the latter was “Christian Social Responsibility in the Twentieth Century.” Sherwood Wirt, former editor of Decision magazine, wrote The Social Conscience of the Evangelical (1968), which is a strong call to action rather than a detailed discussion of the issues per se. A professor at Philadelphia College of Bible, Charles Y. Furness, produced in 1972 the book The Christian and social action, which gives blueprints for implementing social concern. In addition, there have been countless articles, seminars, and consultations on the subject.

     When new evangelicalism set forth its manifesto, one of its main concerns was to do something about the social implications of the gospel which, in the opinion of the new evangelicals, fundamentalists had abandoned. Now a generation later, there has appeared the unbelievable spectacle of another group pushing aside the new evangelicals (actually the old new evangelicals) and insisting that they are the true new evangelicals. And so, what was new evangelicalism from the late 1940s through the 1960s is now being called in the 1970s the “establishment evangelicalism”; it has been supplanted by the self-proclaimed young evangelicals who, according to their own publicity, are the only ones who have a genuine social concern. Richard Quebedeaux, their spokesman, charges:

We have found social concern among Establishment Evangelicals to be often merely an offering of pious words rather than a demonstration of prophetic action. Hence, if we are looking for a powerful expression of spiritual renewal in Orthodox Christianity — one genuinely committed to reconciliation and active faith in a secular society — we shall have to search elsewhere.

The International Congress on World Evangelization held in Lausanne in 1974 devoted an entire article in its covenant to “Christian Social Responsibility.” Indeed, one receives the impression that this was one of the most significant articles in the entire covenant since almost every news story about the congress devoted considerable space to it. Carl Henry deplored the fact that the covenant “left ill doubt whether social concern … is a legitimate aspect of — and not simply compatible with and supplementary to — evangelism.”

     In January, 1976 an ecumenical group of twenty-one Boston area theologians, replying to the conservative - oriented Hartford Declaration of the year before, deplored “escapist” tendencies among conservatives and sought to “anchor social concern in the biblical message and in the central tradition of the church.” Significantly, the New York Times noted that “omitted from the document were precise definitions of the significance of Christ, the authority of the Bible, and the nature of salvation.” One could go on, but the point is clear: this is a timely subject of current interest.

     This first article in the series will examine the theological foundations for social ethics, and for this a systematic theology methodology will be employed. Then, using the methodology of biblical theology the other three articles will investigate the Old Testament perspective, Jesus’ perspective, and the perspective of the apostles on the subject.

     Four areas of theology are often cited as relevant to social ethics. They are the doctrine of God (theology proper), the doctrine of man (anthropology), the doctrine of the Christian life, and the doctrine of last things (eschatology).

The Doctrine Of God

     One’s concept of God is basic to all other doctrines. Henry has correctly emphasized this point:

     Christian doctrine is a harmonious unity whose main axis is the nature of God. For this reason a correct understanding of the whole range of Christian faith and duty turns on a proper comprehension of divine attributes. How the theologian defines and relates God’s sovereignty, righteousness, and love actually predetermines his exposition of basic positions in many areas — in social ethics …

     Writers of all theological persuasions recognize this truth, though not all have the same view of God, nor do all consistently apply their doctrine of God to their doctrine of social ethics. For the liberal, love is the only attribute of God for all practical purposes. All ideas of justice and righteousness are dissolved into love. Though the Barthian distinguishes justice and love, ultimately he considers all acts to be acts of love, including acts of judgment. Unfortunately, evangelicals are not always clear as to which attributes of God relate to social problems, and exactly how they relate. One writer lists relevant attributes, then centers on only one, viz., love. “God is righteous, generous, good, and just. His love is extended to the whole world, not merely to those who love Him.” Why cannot one also say, “His justice is extended to the whole world?” What attributes of God do in fact relate to social ethics?

Sovereignty

     The first attribute is sovereignty. Basically, sovereignty means not that God is a dictator, but that He is the supreme ruler. The word sovereignty does not of itself tell how He rules. But the Bible does. He rules by working all things after the counsel of His own will ( Eph 1:11 ). He works those things together in various ways. Sometimes He directly intervenes, as when He elected the nation Israel, a decision which certainly carried profound social ramifications for Israel and the rest of the world. Or He sends rain on one city and not on another ( Amos 4:7 ). In the future He will send worldwide judgments which will bring all kinds of social problems. Sometimes He permits men to have free rein over their sinful desires, again with far-reaching social ramifications ( Rom 1 ). In the realm of government, God raises up and removes rulers ( Dan 4:35 ), sometimes by direct intervention ( Acts 12:23 ) and sometimes by permitting them to carry out exceedingly sinful purposes ( Rev 13:5–7 ). But He is in control of all things, regardless of His means of operation. More of this will be discussed later under the topic of eschatology.

Love

     A second attribute of God relating to social ethics is love.  What is love? It is seeking the highest good in the object loved, and ultimately “good” is what brings glory to God. Love in its purest form is seeking the glory of God. When the Bible says that God is love, it is saying that He glorifies Himself, without any suggestion of selfishness or pride. In obeying the biblical command to love one another, believers are to seek the glory of God in each other’s lives. In loving outside the family of God, believers are to seek God’s glory in the lives of those unbelievers. To love those outside the family of God (that is, to glorify God in their lives) means primarily to seek their salvation, for an individual can glorify God in no better way than by displaying His grace throughout all eternity ( Eph 2:7 ). Of course, there are degrees of glorifying God. Whenever He is imitated, He is glorified. Every attribute of God, when reflected in man’s actions, brings glory to Him, but perhaps none does so as much as the display of His grace in the salvation of a person.

Goodness

     God’s goodness is manifested in many facets of common grace: in nature ( Matt 5:45 ), in the arrangement of the seasons so that humans may eat ( Acts 14:17 ), in the restraining of sin, and in allowing men to be pricked by the gospel. Writers on social ethics recognize this and usually emphasize it, but they do not generally elaborate on the variety of God’s goodness or the reason He is good. God’s goodness also includes being kind to the wicked and allowing them to prosper ( Luke 6:35 ). In other words, in the overall perfect design of the sovereign God, injustice is sometimes permitted to triumph in order to accomplish an often unrevealed purpose of God. Why is God good in these evil-sounding ways? From  Romans 2:4 the answer is clear: in order to lead men to repentance.

Justice

     Love must always be tempered with justice. When either love or justice is sacrificed to the other, theology and practice both go awry. Since God’s justice will triumph, some leaders emphasize that social ethics should be concerned with bringing justice to the world now. They desire justice for the poor by dividing the wealth, or they stress justice for oppressed races by any means, including (in the opinion of some) violent revolution.  Micah 6:8 is often cited:  “What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God.” But these are personal requirements, not programs for social action. To do justice may be different from imposing justice on others. God’s just judgments are often delayed for higher purposes known only to Him. This implies that there can be a higher purpose than bringing immediate justice to all men. This is not to say that God is pleased with the injustices men bring on each other, but it is to say He often tolerates scoffers who live lustfully and inflict injustice on others because He is  “not willing that any should perish, but that all should come to repentance” ( 2 Pet 3:8 ). So it may be said that there is ultimate justice which God Himself will bring about; there is present justice which can sometimes be accomplished; and there is postponed justice which is often involuntary but is sometimes used by God for higher purposes. How will the believer know when he should fight for immediate justice, or when he must grieve over justice that must be postponed and wait patiently instead for God’s ultimate justice?

     Suppose a Christian worker who is not being treated fairly by his employer, seeks redress through his union. Or suppose a Christian citizen being defrauded by his government seeks redress in the courts. Or suppose a Christian’s neighbor is violating something in the city code and the Christian complains to city hall. These are legitimate avenues of protest and legitimate reasons for lodging a complaint. All the actions are just. But should men insist on their rights because God is just, or deny themselves their rights because God is longsuffering? In insisting on justice, the worker, the citizen, or the home owner may alienate those aqainst whom he has the grievance. Contrariwise, not to insist on their rights may also alienate those people. Either action might open or close the door to the gospel witness. Merely saying that “Christian social concern imitates God’s concern” is to mouth a pious platitude that says little theologically or practically. For God’s concern is sometimes expressed in love which is kind, and other times in love which is harsh. Sometimes it is expressed in goodness which tolerates evil, and other times in justice which does not. How will the believer know which is the proper course of social action? Only through intimate fellowship with the living Lord will he know what to do in each situation. And that is much more difficult than a well-planned universal course of action. God’s nature is multifaceted and His attributes are many; so the believer’s imitation of Him must be Spirit-directed or it will not be a true representation of His character.

The Doctrine Of Man

     In this area of doctrine two themes relating to social ethics commonly appear in the literature on social ethics: the oneness of humanity, and the image of God.

Human Solidarity

     The oneness or solidarity of humanity finds its roots in man’s common relation to Adam, consisting of limitations and sinfulness. The limitations are seen in bodies made of dust which return to dust ( Gen 2:7; 1 Cor 15:47–50 ), bodies that are soulish ( 1 Cor 15:44–45 ), and bodies of flesh ( Gal 4:14; Col 2:5 ). All these characteristics exude limitation. The solidarity is also exhibited in man’s sinfulness. This is certainly the principal thought of  Romans 5:12–21, where Paul describes a sinfulness which brings death to all, both spiritually and physically.

     The most obvious ramification of this concept of solidarity is in the field of evangelism. If all men are limited and sinful, then the remedy of eternal salvation through Christ is of primary importance.

     A second ramification is in the area of racial prejudice. Paul wrote of God making of one blood all nations of men to dwell on the face of the earth ( Acts 17:26 ). Although some have taken the phrase “bounds of their habitation” to support such things as apartheid, proper exegesis forbids such an interpretation. God has determined how long each nation should flourish and what the boundaries of its territory should be. Since all men are of the same blood, and God’s offspring by creation, there can be no superior or inferior race of people. James elaborated on the problem of prejudice in the second chapter of his epistle, and plainly labelled it sin. Thus the concept of solidarity of the race underscores the urgency of evangelism and prohibits all racial or national prejudice.

The Image of God

     What is the image of God? The answers are numerous. Eichrodt thinks there is a physical similarity between God and man, but most theologians do not see any physical connotations in the image. Chafer taught that it consists of the attributes of personality — intellect, sensibility, and will. Systematic Theology (4 Volume Set)  Calvin stated that “there is no doubt that the proper seat of his image is in the soul” and that the image “includes all the excellence in which the nature of man surpasses all the other species of animals.” Institutes of the Christian Religion  Keil and Delitzsch find the image of God in the spiritual or self-conscious personality of man. The Pentateuch (Biblical commentary on the Old Testament / by C.F. Keil and F. Delitzsch)  According to this writer, the image of God includes (a) the dominion which God, the supreme Sovereign, delegated to man ( Gen 1:26 relates the image to man’s ruling over the creatures of the earth), (b) intelligence, for one of Adam’s first acts was to name the animals ( Gen 2:20 ), and (c) life itself ( Gen 2:7 ) in all its creative potential.

     Most commentators agree that the image was greatly marred by Adam’s rebellion, though not totally erased. Feinberg says, “In spite of the fall man did not become a beast or a demon, but retained his humanity. He did lose, however, his communion with God, his righteousness, his conformity to the will of God. And he became mortal.”

     The Scriptures suggest at least three specific ways in which the marred image of God should affect social ethics. First, James prohibits cursing another person because even in his fallen state man reflects the image of God in which be was created ( 3:9 ). Second, capital punishment was instituted because taking a life demands the ultimate in retribution for one who was made in the image of God ( Gen 9:6 ). Third, Paul relates the image of God to the matter of church ethics when he wrote of the uncovering of a man’s head in the public worship of the church. He should be uncovered because he was made in the image of God; by contrast, a woman should be covered because she “is the glory of the man” ( 1 Cor 11:7 ). It is obvious that this area of ethics is not made much of these days even though its basis in God’s original acts of creation can hardly be written off as cultural and thus inapplicable.

The Doctrine Of The Christian Life

     Two emphases commonly found in writings on social ethics which relate to the Christian life need to be evaluated. They are the incarnational model and the servant concept.

The Incarnational Model

     In a word, the incarnational model is this: just as God performed His great work in the world through the incarnation of Christ, so now He continues that work through Christians in whom Christ is continually incarnated. Just as God was in Christ coming to the rescue of the world, so now Christ is in believers to continue His work.

     This idea is not entirely unscriptural, but the best one can say is that it is not the most carefully stated concept. The Incarnation is the eternal Word become flesh. Jesus Christ’s indwelling of believers is in no sense His becoming flesh again. The means of the Incarnation was the virgin birth; after the Resurrection, the humanity of Christ was a risen and glorified humanity. The incarnational model seems to imply that the present form of the humanity of Christ is the bodies of believers which He indwells. But that is not so. His present form is described in  Revelation 1, in which the humanity of the God-man is seen as His body wounded and risen. That Christ lives in and works today through believers is indisputable, but not because of any incarnation in believers, it may be nice sounding, but it is theological confusion.

The Servant Concept

     The servant concept is more accurate. The Incarnation resulted in Christ’s taking the form of a servant, and that example is held up to believers in several places in the New Testament:  Philippians 2; 1 Peter 2:21; 1 John 2:6, to name but a few. However, two important facts of the servant concept need to be emphasized and delineated. One answers the question: Why did He become a servant? The other: To whom did He become a servant?

     First, why did He become a servant? He became a servant in order to die. That self-sacrificing love is what is exalted as the example for believers to follow ( John 13:1–17; 1 Pet 2:21; 1 John 2:6 ). This does not mean that the believer’s responsibility as a servant is limited to giving his life for someone else, and that if he cannot do that then he is relieved of all obligation.  John makes it clear that most believers will never be called on to die for another; therefore, they can show their self-sacrificing love by giving to the brethren ( 1 John 3:15–16 ). Peter relates the servant concept to the obedience of slaves to their masters, whether unsaved or saved ( 1 Pet 2:18–21 ). In  Philippians 2 Paul likens the work of himself, Timothy, and Epaphroditus to the self-sacrificing service of the Lord. Thus the servant concept refers to sacrificial service in the work of the Lord, in testimony before the unsaved, and in selfless giving to other believers.

     Whom do Christians serve? The answer in the New Testament is clear:  “you serve the Lord Christ” ( Col 3:24 ). What has happened in the thinking of some ethics writers represents a kind of mutation, whereby the servant of the Lord becomes the servant of the world. “The practical conclusion to which this leads, in practice if not in theory, is that the Church now takes its cues from the world. Casting herself in the role of servant, the church, perhaps unthinkingly, has cast the world in the role of master.” The Scriptures indicate that Christ, not the world, is the Christian’s master. The ultimate goal in imitating Christ is to do always the things that please the Father ( John 8:29 ). Christenson continues:

The church is sent into the world to serve—sent by the Lord. But that is quite another thing from being called by the world. The list of needs which the world sets for itself may be quite different than the priorities which God sets for it. The church serves the world only at those places and in those ways and toward those ends which God may determine.

The servant concept is an important theological consideration in social ethics, as long as one understands that his greatest service is to exhibit the self-sacrificing love of Christ in specific ways which are directed by the Lord whom he serves.

The Doctrine Of Last Things

     Dispensational premiliennialism is regularly accused of such pessimism as to make it useless in the realm of personal and social ethics. In personal ethics it is commonly characterized as negative; in social ethics, as impotent. Quebedeaux characterizes what he labels separatist fundamentalism “with its Dispensational pessimism about the human situation” as having “nothing to offer” in regard to social concern. Oddly, however, those he cites as separatist fundamentalists are actually not dispensationalists at all. What he calls “open fundamentalism” (which is, in fact, dispensationalism) comes under the same condemnation: “The unyielding Dispensational view of the present human situation which characterizes Open Fundamentalism deprives it of a meaningful social ethic.”

     Though Moberg does not connect the following with dispensationalism, he feels that some evangelicals have sometimes misinterpreted the prophecy that perilous times shall come in the last days so that “evil men and seducers shall wax worse and worse, deceiving, and being deceived” ( 2 Tim 3:13 ). They have pessimistically taken this to mean that no matter what Christians and other men do, conditions will go from bad to worse; therefore, it is no use trying to do anything about social problems except to rescue souls through personal evangelism.”

     Why these charges? Undoubtedly they stem from teachings often associated with dispensationalism: the apostate church, steadily worsening conditions in the world, no enduring peace until Christ returns to set up His millennial kingdom. From these concepts (which, not so incidentally, are biblical) it is inferred that dispensational premillennialists also teach that there is no point in trying to do anything good to reverse temporarily the evil trends in the world and the church. And perhaps dispensationalists have given that impression.

     In viewing the coming of Christ and the ultimate triumph of His rule, premillennialists are optimistic. In viewing the present scene up to the time of His return, they are pessimistic. How do premillennialists properly balance these two opposites? On one occasion during this writer’s early years of teaching, he overheard a group of professors heatedly discussing the question of whether a premillennialist was optimistic or pessimistic. After the arguments had been wrung dry (and some were that way to begin with), one sage in the group calmly put the matter in its proper biblical perspective. He quietly said,  “A premillennialist is realistic. He recognizes the present pessimism and the ultimate optimism, and in the meantime is a realist.” That is the whole point in a nutshell. Premillennialists are not so optimistic (or unbiblical) as to think that in the present they can do for the world what only Christ can do when He comes to establish universal righteousness. On the other hand, they are not so pessimistic (or unbiblical) as to sit on their hands and do nothing to combat evil.

     This is one of those tensions under which Christians live. They know that they cannot bring in peace, righteousness, or social justice; these will be accomplished only by Christ at His second coming. At the same time they know equally well that they ought to pray for peace and practice righteousness. Realistic dispensational premillennialism acknowledges both. Christians will not win the war until He comes; yet they must fight to win battles now.  “Evil men and impostors will go from bad to worse” ( 2 Tim 3:13 ), but in the meantime believers must  “make every effort to be found spotless, blameless, and at peace with him” ( 2 Pet 3:14 ). Alva McClain expressed this point well:

The premillennial philosophy of history makes sense. It lays a biblical and rational basis for a truly optimistic view of human history. Furthermore, rightly apprehended, it has practical effects. It says that life here and now, in spite of the tragedy of sin, is nevertheless something worthwhile; and therefore all efforts to make it better are also worthwhile. All the true values of human life will be preserved and carried over into the coming kingdom; nothing worthwhile will be lost.

     Vernon Grounds stated this idea as follows:

Premillennialism then does not have pessimism as its logical corollary. There is no prophetic necessity for the outbreak of global war now, the unchecked growth of apostasy now, the irreversible collapse of civilization now. Instead, there may be an indeterminable delay of divine judgment, an era of peace, a time of spiritual renewal, an epoch of order and freedom and creativity. Consequently, one may adhere to premillenarianism and still hold out for the world penuitimately as well as ultimately. The Christian attitude, one suggests, is like that of a physician who knows that eventually his patient must die. All the skill that doctors and surgeons possess cannot prevent the inevitable end of life. But does that inevitability discourage the physician when illness strikes? Does it reduce him to unethical apathy? By no means! He utilizes all of his abilities and resources to prevent not only that particular illness from becoming fatal, but also to restore health and vitality for how long a time only God knows. So the premillenarian … ought to view no particular world-crisis as helpless. The Christian’s God-assigned duty is not only to evangelize, but to pray and work for freedom, justice, and peace, doing everything he can within the limits of his opportunity and discernment to secure optimal conditions for a more successful on-going of the Gospel.

Read The Psalms In "1" Year

Psalm 122

122:1 I was glad when they said to me,
“Let us go to the house of the LORD!”
2 Our feet have been standing
within your gates, O Jerusalem!

3 Jerusalem—built as a city
that is bound firmly together,
4 to which the tribes go up,
the tribes of the LORD,
as was decreed for Israel,
to give thanks to the name of the LORD.
5 There thrones for judgment were set,
the thrones of the house of David.

6 Pray for the peace of Jerusalem!
“May they be secure who love you!
7 Peace be within your walls
and security within your towers!”
8 For my brothers and companions’ sake
I will say, “Peace be within you!”
9 For the sake of the house of the LORD our God,
I will seek your good.

Fox's Book Of Martyrs

By John Foxe 1563

CHAPTER XIV | An Account of the Persecutions in Great Britain and Ireland, Prior to the Reign of Queen Mary I

The Continual Burnt Offering (2 Timothy 2:24)

By H.A. Ironside - 1941

November 18

When I am dying, how glad I shall be
That the lamp of my life has been blazed out for Thee;
I shall not regret one thing that I gave,
Money or time, one sinner to save.
I shall not mind that the way has been rough,
That Thy blest feet led the way for me is enough.
When I am dying, how glad I shall be
That the lamp of my life has been blazed out for Thee.

The Institutes of the Christian Religion

Translated by Henry Beveridge

     THE EPISTLE TO THE READER

     [prefixed to the second edition, published at strasburg in 1539.]

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     In the First Edition of this work, having no expectation of the success which God has, in his goodness, been pleased to give it, I had, for the greater part, performed my office perfunctorily, as is usual in trivial undertakings. But when I perceived that almost all the godly had received it with a favour which I had never dared to wish, far less to hope for, being sincerely conscious that I had received much more than I deserved, I thought I should be very ungrateful if I did not endeavour, at least according to my humble ability, to respond to the great kindness which had been expressed towards me, and which spontaneously urged me to diligence. I therefore ask no other favour from the studious for my new work than that which they have already bestowed upon me beyond my merits. I feel so much obliged, that I shall be satisfied if I am thought not to have made a bad return for the gratitude I owe. This return I would have made much earlier, had not the Lord, for almost two whole years, exercised me in an extraordinary manner. But it is soon enough if well enough. I shall think it has appeared in good season when I perceive that it produces some fruit to the Church of God. I may add, that my object in this work was to prepare and train students of theology for the study of the Sacred Volume, so that they might both have an easy introduction to it, and be able to proceed in it, with unfaltering step, seeing I have endeavoured to give such a summary of religion in all its parts, and have digested it into such an order as may make it not difficult for any one, who is rightly acquainted with it, to ascertain both what he ought principally to look for in Scripture, and also to what head he ought to refer whatever is contained in it. Having thus, as it were, paved the way, I shall not feel it necessary, in any Commentaries on Scripture which I may afterwards publish, to enter into long discussions of doctrines or dilate on common places, and will, therefore, always compress them. In this way the pious reader will be saved much trouble and weariness, provided he comes furnished with a knowledge of the present work as an essential prerequisite. As my Commentary on the Epistle to the Romans will give a specimen of this plan, I would much rather let it speak for itself than declare it in words. Farewell, dear reader, and if you derive any fruit from my labours, give me the benefit of your prayers to the Lord.

     Strasbourg, 1st August 1539.

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     SUBJECT OF THE PRESENT WORK.

     [prefixed to the french edition, published at geneva in 1545.]

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     In order that my Readers may be the better able to profit by the present work, I am desirous briefly to point out the advantage which they may derive from it. For by so doing I will show them the end at which they ought to aim, and to which they ought to give their attention in reading it.

     Although the Holy Scriptures contain a perfect doctrine, to which nothing can be added--our Lord having been pleased therein to unfold the infinite treasures of his wisdom--still every person, not intimately acquainted with them, stands in need of some guidance and direction, as to what he ought to look for in them, that he may not wander up and down, but pursue a certain path, and so attain the end to which the Holy Spirit invites him.

     Hence it is the duty of those who have received from God more light than others to assist the simple in this matter, and, as it were, lend them their hand to guide and assist them in finding the sum of what God has been pleased to teach us in his word. Now, this cannot be better done in writing than by treating in succession of the principal matters which are comprised in Christian philosophy. For he who understands these will be prepared to make more progress in the school of God in one day than any other person in three months, inasmuch as he, in a great measure, knows to what he should refer each sentence, and has a rule by which to test whatever is presented to him.

     Seeing, then, how necessary it was in this manner to aid those who desire to be instructed in the doctrine of salvation, I have endeavoured, according to the ability which God has given me, to employ myself in so doing, and with this view have composed the present book. And first I wrote it in Latin, that it might be serviceable to all studious persons, of what nation soever they might be; afterwards, desiring to communicate any fruit which might be in it to my French countrymen, I translated it into our own tongue. I dare not bear too strong a testimony in its favour, and declare how profitable the reading of it will be, lest I should seem to prize my own work too highly. However I may promise this much, that it will be a kind of key opening up to all the children of God a right and ready access to the understanding of the sacred volume. Wherefore, should our Lord give me henceforth means and opportunity of composing some Commentaries, I will use the greatest possible brevity, as there will be no occasion to make long digressions, seeing that I have in a manner deduced at length all the articles which pertain to Christianity.

     And since we are bound to acknowledge that all truth and sound doctrine proceed from God, I will venture boldly to declare what I think of this work, acknowledging it to be God's work rather than mine. To him, indeed, the praise due to it must be ascribed. My opinion of the work then is this: I exhort all, who reverence the word of the Lord, to read it, and diligently imprint it on their memory, if they would, in the first place, have a summary of Christian doctrine, and, in the second place, an introduction to the profitable reading both of the Old and New Testament. When they shall have done so, they will know by experience that I have not wished to impose upon them with words. Should any one be unable to comprehend all that is contained in it, he must not, however, give it up in despair; but continue always to read on, hoping that one passage will give him a more familiar exposition of another. Above all things, I would recommend that recourse be had to Scripture in considering the proofs which I adduce from it.

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     EPISTLE TO THE READER.

     [prefixed to the last edition, revised by the author.]

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     In the first edition of this work, having not the least expectation of the success which God, in his boundless goodness, has been pleased to give it, I had, for the greater part, performed my task in a perfunctory manner (as is usual in trivial undertakings); but when I understood that it had been received, by almost all the pious with a favour which I had never dared to ask, far less to hope for, the more I was sincerely conscious that the reception was beyond my deserts, the greater I thought my ingratitude would be, if, to the very kind wishes which had been expressed towards me, and which seemed of their own accord to invite me to diligence, I did not endeavour to respond, at least according to my humble ability. This I attempted not only in the Second Edition, but in every subsequent one the work has received some improvement. But though I do not regret the labour previously expended, I never felt satisfied until the work was arranged in the order in which it now appears. Now I trust it will approve itself to the Judgment of all my readers. As a clear proof of the diligence with which I have laboured to perform this service to the Church of God, I may be permitted to mention, that last winter, when I thought I was dying of quartan ague, the more the disorder increased, the less I spared myself, in order that I might leave this book behind me, and thus make some return to the pious for their kind urgency. I could have wished to give it sooner, but it is soon enough if good enough. I shall think it has appeared in good time when I see it more productive of benefit than formerly to the Church of God. This is my only wish.

     And truly it would fare ill with me if, not contented with the approbation of God alone, I were unable to despise the foolish and perverse censures of ignorant as well as the malicious and unjust censures of ungodly men. For although, by the blessing of God, my most ardent desire has been to advance his kingdoms and promote the public good,--although I feel perfectly conscious, and take God and his angels to witness, that ever since I began to discharge the office of teacher in the Church, my only object has been to do good to the Church, by maintaining the pure doctrine of godliness, yet I believe there never was a man more assailed, stung, and torn by calumny [as well by the declared enemies of the truth of God, as by many worthless persons who have crept into his Church--as well by monks who have brought forth their frocks from their cloisters to spread infection wherever they come, as by other miscreants not better than they [51] ]. After this letter to the reader was in the press, I had undoubted information that, at Augsburg, where the Imperial Diet was held, a rumour of my defection to the papacy was circulated, and entertained in the courts of the princes more readily than might have been expected. [52] This, forsooth, is the return made me by those who certainly are not unaware of numerous proofs of my constancy--proofs which, while they rebut the foul charge, ought to have defended me against it, with all humane and impartial judges. But the devil, with all his crew, is mistaken if he imagines that, by assailing me with vile falsehoods, he can either cool my zeal, or diminish my exertions. I trust that God, in his infinite goodness, will enable me to persevere with unruffled patience in the course of his holy vocation. Of this I give the pious reader a new proof in the present edition.

     I may further observe, that my object in this work has been, so to prepare and train candidates for the sacred office, for the study of the sacred volume, that they may both have an easy introduction to it, and be able to prosecute it with unfaltering step; for, if I mistake not, I have given a summary of religion in all its parts, and digested it in an order which will make it easy for any one, who rightly comprehends it, to ascertain both what he ought chiefly to look for in Scripture, and also to what head he ought to refer whatever is contained in it. Having thus, as it were, paved the way, as it will be unnecessary, in any Commentaries on Scripture which I may afterwards publish, to enter into long discussions of doctrinal points, and enlarge on commonplaces, I will compress them into narrow compass. In this way much trouble and fatigue will be spared to the pious reader, provided he comes prepared with a knowledge of the present work as an indispensable prerequisite. The system here followed being set forth as in a mirror in all my Commentaries, I think it better to let it speak for itself than to give any verbal explanation of it.

     Farewell, kind reader: if you derive any benefit from my labours, aid me with your prayers to our heavenly Father.

     Geneva, 1st August 1559.

     The zeal of those whose cause I undertook, Has swelled a short defence into a book.

     "I profess to be one of those who, by profiting, write, and by writing profit."--Augustine, Epist. 7.

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     [51] The passage in brackets occurs only in the French original. The words are as follows: "Tant des ennemis manifestes de la vérité de Dieu, que de beaucoup de canailles qui se sont fourrez en son Eglise: tant des Moines qui ont apporté leurs frocs hors de leurs cloistres pour infecter le lieu o? ils venoyent, que d'autres vilains qui ne valent pas mieux qu'eux."

     [52] The words in the French are, "Avec trop grande facilité; ce qui monstroit que beaucoup de mechans hypocrites, faisans profession de l'Evangile, eussent bien voulu qu'ainsi fust." With too great facility; showing that many wicked hypocrites, making profession of the gospel, would have been very glad it had been so.

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     METHOD AND ARRANGEMENT, OR SUBJECT OF THE WHOLE WORK.

     [From an epitome of the institutions, by gaspar olevian.]

     The subject handled by the author of these Christian Institutes is twofold: the former, the knowledge of God, which leads to a blessed immortality; and the latter (which is subordinate to the former), the knowledge of ourselves. With this view the author simply adopts the arrangement of the Apostles' Creed, as that with which all Christians are most familiar. For as the Creed consists of four parts, the first relating to God the Father, the second to the Son, the third to the Holy Spirit, and the fourth to the Church, so the author, in fulfilment of his task, divides his Institutes into four parts, corresponding to those of the Creed. Each of these parts it will now be proper to explain separately.

     I. The first article of the Apostles' Creed is concerning God the Father, the creation, preservation, and government of the universe, as implied in his omnipotence. Accordingly, the First Book of the Institutes treats of the knowledge of God, considered as the Creator, Preserver, and Governor of the world, and of every thing contained in it. It shows both wherein the true knowledge of the Creator consists, and what the end of this knowledge is, chap. 1 and 2; that it is not learned at school, but that every one is self-taught it from the womb, chap. 3. Such, however, is man's depravity, that he stifles and corrupts this knowledge, partly by ignorance, partly by wicked design; and hence does not by means of it either glorify God as he ought, or attain to happiness, chap. 4. This inward knowledge is aided from without, namely by the creatures in which, as in a mirror, the perfections of God may be contemplated. But man does not properly avail himself of this assistance, and hence to those to whom God is pleased to make himself more intimately known for salvation, he communicates his written word. This leads to a consideration of the Holy Scriptures, in which God has revealed that not the Father only, but along with the Father, the Son, and Holy Spirit, is that Creator of heaven and earth, whom, in consequence of our innate depravity we were unable, either from innate natural knowledge, or the beautiful mirror of the world, to know so as to glorify. Here the author treats of the manifestation of God in Scripture; and in connection with it, of the one divine essence in three persons. But, lest man should lay the blame of his voluntary blindness on God, the author shows in what state man was created at first, introducing dissertations on the image of God, free will, and original righteousness. The subject of Creation being thus disposed of, the preservation and government of the world is considered in the three last chapters, which contain a very full discussion of the doctrine of Divine Providence.

     II. As man, by sinning, forfeited the privileges conferred on him at his creation, recourse must be had to Christ. Accordingly, the next article in the Creed is, And in Jesus Christ his only Son, &c. In like manner, the Second Book of the Institutes treats of the knowledge of God considered as a Redeemer in Christ, And showing man his falls conducts him to Christ the Mediator. Here the subject of original sin is considered, and it is shown that man has no means within himself, by which he can escape from guilt, and the impending curse: that, on the contrary, until he is reconciled and renewed, every thing that proceeds from him is of the nature of sin. This subject is considered as far as the 6th chapter. Man being thus utterly undone in himself, and incapable of working out his own cure by thinking a good thought, or doing what is acceptable to God, must seek redemption without himself--viz. in Christ. The end for which the Law was given, was not to secure worshipers for itself, but to conduct them unto Christ. This leads to an exposition of the Moral Law. Christ was known to the Jews under the Law as the author of salvation, but is more fully revealed under the Gospel in which he was manifested to the world. Hence arises the doctrine concerning the similarity and difference of the two Testaments, the Old and the New, the Law and the Gospel. These topics occupy as far as the 12th chapter. It is next shown that, in order to secure a complete salvation, it was necessary that the eternal Son of God should become man, and assume a true human nature. It is also shown in what way these two natures constitute one person. In order to purchase a full salvation by his own merits, and effectually apply it, Christ was appointed to the offices of Prophet, Priest, and King. The mode in which Christ performs these offices is considered, and also whether in point of fact he did accomplish the work of redemption. Here an exposition is given of the articles relating to Christ's death, resurrection, and ascension into heaven. In conclusion, it is proved that Christ is rightly and properly said to have merited divine grace and salvation for us.

     III. So long as Christ is separated from us we have no benefit from him. We must be ingrafted in him like branches in the vine. Hence the Creed, after treating of Christ, proceeds in its third article, I believe in the Holy Spirit,--the Holy Spirit being the bond of union between us and Christ. In like manner, the Third Book of the Institutes treats of the Holy Spirit which unites us to Christ, and, in connection with it, of faith, by which we embrace Christ with a double benefit--viz. that of gratuitous righteousness which he imputes to us, and regeneration, which he begins in us by giving us repentance. In order to show the worthlessness of a faith which is not accompanied with a desire of repentance, the author, before proceeding to a full discussion of justification, treats at length from chapter 3-10 of repentance, and the constant study of it--repentance, which Christ, when apprehended by faith, begets in us by his Spirit. Chapter 11 treats of the primary and peculiar benefit of Christ when united to us by the Holy Spirit--viz. justification. This subject is continued to the 20th chapter, which treats of prayer, the hand, as it were, to receive the blessings which faith knows to be treasured up for it with God, according to the word of promise. But, as the Holy Spirit, who creates and preserves our faith, does not unite all men to Christ, who is the sole author of salvation, chapter 21 treats of the eternal election of God, to which it is owing that we, in whom he foresaw no good which he had not previously bestowed, are given to Christ, and united to him by the effectual calling of the Gospel. This subject is continued to the 25th chapter, which treats of complete regeneration and felicity, namely, the final resurrection to which we must raise our eyes, seeing that, in regard to fruition, the happiness of the godly is only begun in this world.

     IV. Since the Holy Spirit does not ingraft all men into Christ, or endue them with faith, and those whom he does so endue he does not ordinarily endue without means, but uses for that purpose the preaching of the Gospel and the dispensation of the Sacraments, together with the administration of all kinds of discipline, the Creed contains the following article, I believe in the Holy Catholic Church, namely, that Church which, when lying in eternal death, the Father, by gratuitous election, freely reconciled to himself in Christ, and endued with the Holy Spirit, that, being ingrafted into Christ, it might have communion with him as its proper head; whence flow perpetual remission of sins, and full restoration to eternal life. Accordingly the Church is treated of in the first fourteen chapters of the Fourth Book, which thereafter treats of the means which the Holy Spirit employs in calling us effectually from spiritual death, and preserving the Church, in other words, Baptism and the Lord's Supper. These means are, as it were, the royal sceptre of Christ, by which, through the efficacy of his Spirit, he commences his spiritual reign in the Church, advances it from day to day, and after this life, without the use of means, finally perfects it. This subject is continued to the 20th chapter.

     And because civil governments are, in this life, the hospitable entertainers (hospitia) of the Church (though civil government is distinct from the spiritual kingdom of Christ), the author shows how great blessings they are, blessings which the Church is bound gratefully to acknowledge, until we are called away from this tabernacle to the heavenly inheritance, where God will be all in all.

     Such is the arrangement of the Institutes which may be thus summed up: Man being at first created upright, but afterwards being not partially but totally ruined, finds his entire salvation out of himself in Christ, to whom being united by the Holy Spirit freely given without any foresight of future works, he thereby obtains a double blessing--viz. full imputation of righteousness, which goes along with us even to the grave, and the commencement of sanctification, which daily advances till at length it is perfected in the day of regeneration or resurrection of the body, and this, in order that the great mercy of God may be celebrated in the heavenly mansions, throughout eternity.

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     GENERAL INDEX OF CHAPTERS.

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     BOOK FIRST.

     OF THE KNOWLEDGE OF GOD THE CREATOR.

     Eighteen Chapters

     1. Connection between the Knowledge of God and the Knowledge of Ourselves. Nature of the connection.

     2. What it is to Know God. Tendency of this Knowledge.

     3. The Human Mind naturally imbued with the Knowledge of God.

     4. This Knowledge stifled or corrupted, ignorantly or maliciously.

     5. The Knowledge of God displayed in the fabric and constant Government of the Universe.

     6. The need of Scripture as a Guide and Teacher in coming to God as a Creator.

     7. The Testimony of the Spirit necessary to give full authority to Scripture. The impiety of pretending that the Credibility of Scripture depends on the Judgment of the Church.

     8. The Credibility of Scripture sufficiently proved, in so far as Natural Reason admits.

     9. All the principles of piety subverted by fanatics who substitute revelations for Scripture.

     10. In Scripture, the true God opposed, exclusively, to all the gods of the Heathen.

     11. Impiety of attributing a visible form to God. The setting up of Idols a revolt against the True God.

     12. God distinguished from Idols, that He may be the exclusive object of Worship.

     13. The Unity of the Divine Essence in Three Persons taught in Scripture, from the foundation of the World.

     14. In the Creation of the World, and all things in it, the True God distinguished by certain marks from fictitious gods.

     15. State in which man was created. The Faculties of the Soul--The Image of God--Free Will--Original Righteousness.

     16. The World, created by God, still cherished and protected by Him. Each and all of its parts governed by His Providence.

     17. Use to be made of this Doctrine.

     18. The instrumentality of the wicked employed by God, while He continues free from every taint.

     BOOK SECOND

     OF THE KNOWLEDGE OF GOD THE REDEEMER, IN CHRIST, AS FIRST MANIFESTED TO THE FATHERS UNDER THE LAW, AND THEREAFTER TO US UNDER THE GOSPEL

     Seventeen Chapters

     1. Through the Fall and revolt of Adam the whole Human race made accursed and degenerate. Of Original Sin.

     2. Man now deprived of Freedom of Will, and miserably enslaved.

     3. Every thing proceeding from the corrupt Nature of Man damnable.

     4. How God works in the hearts of men.

     5. The Arguments usually alleged in support of Free Will refuted.

     6. Redemption for lost man to be sought in Christ.

     7. The Law given, not to retain a people for itself, but to keep alive the Hope of Salvation in Christ until his Advent.

     8. Exposition of the Moral Law.

     9. Christ, though known to the Jews under the Law, yet only manifested under the Gospel.

     10. The resemblance between the Old Testament and the New.

     11. The difference between the two Testaments.

     12. Christ, to perform the Office of Mediator, behoved to become man.

     13. Christ clothed with the true substance of Human Nature.

     14. How two natures constitute the Person of the Mediator.

     15. Three things chiefly to be regarded in Christ--viz. his Offices of Prophet, King, and Priest.

     16. How Christ performed the Office of Redeemer in procuring our salvation. The Death, Resurrection, and Ascension of Christ.

     17. Christ rightly and properly said to have merited Grace and Salvation for us.

     BOOK THIRD

     THE MODE OF OBTAINING THE GRACE OF CHRIST.

     THE BENEFITS IT CONFERS, AND THE EFFECTS RESULTING FROM IT.

     Twenty-Five Chapters

     1. The Benefits of Christ made available to us by the Secret Operation of the Spirit.

     2. Of Faith. The Definition of it. Its peculiar properties.

     3. Regeneration by Faith. Of Repentance.

     4. Penitence, as explained in the sophistical jargon of the Schoolmen, widely different from the purity required by the Gospel. Of Confession and Satisfactions.

     5. Of the modes of Supplementing Satisfactions--viz. Indulgences and Purgatory.

     6. The Life of a Christian Man. Scriptural Arguments exhorting to it.

     7. A Summary of the Christian Life. Of Self-Denial.

     8. Of Bearing the Cross--one branch of Self-Denial.

     9. Of Meditating on the Future Life.

     10. How to use the Present Life, and the comforts of it.

     11. Of Justification by Faith. Both the name and the reality defined.

     12. Necessity of contemplating the Judgment-seat of God, in order to be seriously convinced of the Doctrine of Gratuitous Justification.

     13. Two things to be observed in Gratuitous Justification.

     14. The beginning of Justification. In what sense progressive.

     15. The boasted merit of Works subversive both of the Glory of God, in bestowing Righteousness, and of the certainty of Salvation.

     16. Refutation of the Calumnies by which it is attempted to throw odium on this doctrine.

     17. The Promises of the Law and the Gospel reconciled.

     18. The Righteousness of Works improperly inferred from Rewards.

     19. Of Christian Liberty.

     20. Of Prayer--a perpetual exercise of Faith. The daily benefits derived from it.

     21. Of the Eternal Election, by which God has predestinated some to Salvation and others to Destruction.

     22. This Doctrine confirmed by Proofs from Scripture.

     23. Refutation of the Calumnies by which this Doctrine is always unjustly assailed.

     24. Election confirmed by the Calling of God. The Reprobate bring upon themselves the righteous destruction to which they are doomed.

     25. Of the Last Resurrection.

     BOOK FOURTH

     OF THE EXTERNAL MEANS OR HELPS BY WHICH GOD ALLURES US INTO FELLOWSHIP WITH CHRIST, AND KEEPS US IN IT.

     Twenty Chapters

     1. Of the True Church. Duty of cultivating Unity with her, as the mother of all the godly.

     2. Comparison between the False Church and the True.

     3. Of the Teachers and Ministers of the Church. Their Election and Office.

     4. Of the State of the Primitive Church, and the Mode of Government in use before the Papacy.

     5. The Ancient Form of Government utterly corrupted by the tyranny of the Papacy.

     6. Of the Primacy of the Romish See.

     7. Of the Beginning and Rise of the Romish Papacy, till it attained a height by which the Liberty of the Church was destroyed, and all true Rule overthrown.

     8. Of the Power of the Church in Articles of Faith. The unbridled license of the Papal Church in destroying Purity of Doctrine.

     9. Of Councils and their Authority.

     10. Of the Power of making Laws. The cruelty of the Pope and his adherents, in this respect, in tyrannically oppressing and destroying Souls.

     11. Of the Jurisdiction of the Church and the Abuses of it, as exemplified in the Papacy.

     12. Of the Discipline of the Church, and its principal use in Censures and Excommunication.

     13. Of Vows. The miserable entanglements caused by Vowing rashly.

     14. Of the Sacraments.

     15. Of Baptism.

     16. Paedobaptism. Its accordance with the Institution of Christ, and the nature of the sign.

     17. Of the Lord's Supper, and the benefits conferred by it.

     18. Of the Popish Mass. How it not only profanes, but annihilates the Lord's Supper.

     19. Of the Five Sacraments, falsely so called. Their spuriousness proved, and their true character explained.

     20. Of Civil Government.

     Christian Classics Ethereal Library / Public Domain