Our Church Covenant

For the members of Sovereign Grace Baptist Church, one of the most vital and crucial documents of our church family (next to our Confession of Faith) is our church covenant. We count this document very precious, because it is a published standard of biblical imperatives which help us all to hold one another accountable; to a path whereby we can glorify God in how we relate to one another. On March 18th, 2007 - when we officially organized as a church - the charter members publicly signed a copy of our covenant. Such an act solemnized even more the weightiness of what we committed as a way of life for our church. Those who have joined us since then have also been required to agree to this same standard in the same way. Would to God that other churches (especially fellow Baptist churches) would restore this historic means of grace which truly makes church membership meaningful. The following is our church covenant in full:

Having, as we trust, been brought by Sovereign Divine Grace to repent and believe in the Lord Jesus Christ and to give up ourselves to Him, and having been transformed by the Spirit into a new creation with a new nature, and thus being baptized upon our profession of faith, in the name of the Father and of the Son and of the Holy Spirit, we do now, relying on His gracious power, solemnly and joyfully affirm our covenant with each other (Eph.2:1-10; Rom.14:7-8; II Cor.5:17; Matt.28:19; I Thess. 5:12-22).

We will work and pray for the unity of the Spirit in the bond of peace (Eph.4:3).

We will walk together in brotherly love, as becomes the members of a Christian Church; exercise an affectionate care and watchfulness over each other and faithfully admonish and entreat one another as occasion may require (Jn.13:34,35; Rom.12:10; Heb.3:12-14; 10:24,25).

We will not forsake the assembling of ourselves together, nor neglect to pray for ourselves and others (Heb.10:24,25; Eph.6:18).

We will endeavor to bring up such as may at any time be under our care, in the nuture and admonition of the Lord, and by a pure and loving example to seek the salvation of our family and friends (Eph.4:12-16; Tit.2:1-3:8).

We will rejoice at each other's happiness and endeavor with tenderness and sympathy to bear each other's burdens and sorrows (Rom.12:10,13,15; Gal.6:1-2).

We will seek, by Divine strength, to live carefully in the world, denying ungodliness and worldly lusts, and remembering that, as our old life has been crucified and buried with Christ, and we have now been raised up in spiritual union with Christ; so there is on us a special responsibility and expectation to lead a new & holy life (Rom.6:1-8:13; Gal.5:16-23; Eph.4:17-6:9).

We will work together for the continuance of a faithful evangelical ministry in this church, as we sustain its worship, ordinances, discipline, doctrine, and governance as it is based on God's Word and affirmed in the Church Constitution; we will further contribute cheerfully and regularly to the support of the ministry, the expenses of the church, the relief of the poor, and the spread of the Gospel to all nations (Phil.1:3-7; Col.3:12-17; Matt.28:19; I Cor.11:23-26; Matt.18:15-17; I Tim.3:15; II Tim.1:13; I Cor.8-9; I Cor.9:8-12,13,14).

We will, when we move from this place, as soon as possible unite with some other church where we can carry out the spirit of this covenant and the principles of God's Word (Heb.10:24,25).

May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with us all (II Cor.13:14). Amen.

The Importance and Value of Church Covenants

Nearly from the very first emergence of Baptists in 17th century England, taking their cue from their fellow Separatist forbears, was the adoption and practice for church covenants. The basic concept behind the church covenant is to answer the question, "How do we commit to live together?" Thus, a church covenant is "a solemn agreement voluntarily entered into by a particular congregation of believers" (from Baptist Confessions, Covenants, and Catechisms by Timothy and Denise George; published by Broadman and Holman; 1996. p.14). This covenantal "agreement" is for the manner in which a local body of believers shall walk together in the name of Christ and unto His glory. At the very core then, a church covenant is really the published expression of the biblical mandate for the communal and missional life of God's people as they gather together as a visible localized church.

Noting the great value and practical effects of having and keeping a church covenant, Mark Dever (in his book The Deliberate Church) offered these helpful observations:

"Implenting a church covenant helps to correct the misperception that members can live in either isolated individualism or unrepented sin and still be members in good standing. It provides a biblical standard of behavior for members, notifying them of what it means to be a member of the local church, and reminding them of the [responsibilities] that membership entails for our lifestyles and interactions with each other. Church covenants make membership meaningful because they clarify the spiritual and relational commitments that membership signifies. Clarifying the commitments of membership promotes health of the local church because it keeps nominalism at bay and keeps us accountable to growing in real Christian piety. And the more we grow in true Christian holiness and love, the more evidence we have that we are indeed [Christ's] disciples."

Corrective Church Discipline: The Missing Mark

Dr. R. Albert Mohler, Jr. once wrote these sobering words concerning the lack of church discipline in most evangelical churches:

"The decline of church discipline is perhaps the most visible failure of the contemporary church. No longer concerned with maintaining purity of confession or lifestyle, the contemporary church sees itself as a voluntary association of autonomous members, with minimal moral accountability to God, much less to each other."

Dr. Mohler went on to say that he believed church discipline to be "the missing mark" in most churches; and thus the proof, that "Christ has abandoned many churches who are blissfully unaware of His departure."

This assessment and observation is no doubt strong but painfully true. For the "deadness" which is seen and felt in so many local churches, can be largely attributed to the absence of church discipline which results in the absence of Christ's felt presence and power (see Matt.18:20). Even in churches where there is a large attendance of people with exciting music and a myriad of programs, if there is no practice of church discipline, then all appearance of "spiritual life" is only an illusion of something that is in truth, base carnality.

Biblically speaking, church discipline has two sides: first, there is formative discipline. This is carried out by the regular teaching of God's Word, the example of Christian living, and the mutual ministry of the collective members who make up the body of Christ. Its goal is the instruction and edification of Christ's church as a gathered community of His people (Rom.12:1-16; I Cor.12:4-27; Eph.4:11-13). This form of church discipline is attempted in most churches to a greater or lesser degree.

It is the other side of church discipline however which has gone missing from a vast majority of local congregations. This is called corrective discipline. Concerning the nature and form of this type of discipline, Mark Dever noted: "[It] is the act of excluding an individual who carelessly brings disrepute onto the gospel and shows no commitment to do otherwise...[it] helps the church to reflect God's glorious character faithfully [and] it helps the church to remain holy. It's an attempt to polish the mirror and remove the specks." To say it another way, corrective church discipline is that special means of grace whereby the church helps wayward members to return to the path of holiness which they have left due to sin (see Matt.18:15-17; I Cor.5:1-13; Gal.6:1-2; II Thess.3:14-15).

Now it might seem strange to describe corrective church discipline as "loving". How could something so negative be so loving? The truth is, there is nothing more "unloving" and even hateful, that to knowingly allow fellow Christians to pursue a path of sin. As members of Christ's body we are responsible for the spiritual welfare of one another (Gal.6:2; Heb.10:24). It therefore matters for the internal health of the church, the external witness of the church, and the faithful display of God's glory by the church, to rescue, restore, and if necessary, exclude sinning members.

But when churches fail to carry out corrective discipline they are sending a damning message to those inside and outside of their congregations. To those inside, they are saying, "You can be a Christian without repentance and holiness"; and to those outside, they are saying, "Jesus is not a Savior who saves from sin but He condones all sin." In both cases, the absence of corrective discipline perverts the message of the gospel and denies the Lordship of Jesus Christ.

What is Preaching?

Last year, Dr. R. Albert Mohler, Jr., (the president of the Southern Baptist Theological Seminary) wrote a book on the subject of preaching called, He is Not Silent. Having personally read a myriad of books on preaching, I can honestly say that this particular work is one of the clearest and most compelling presentations on what biblical preaching really is. I wish every pastor would read this book once a year as a reminder of what their primary calling is - namely - to feed God's sheep (John 21:15,17). In Chapter Three of Mohler's book, he plainly defines what preaching is and what it is not. This one portion of the book should be read carefully and searchingly by every pastor. Consider what Dr. Mohler wrote:

"One of the hallmarks of our time is that we face a crisis of preaching. Indeed it would be an exercise in self-delusion if we tried to pretend that nothing is wrong with the preaching that happens in most evangelical churches. Let me ask some honest and difficult questions: if you picked an evangelical church at random and attended a Sunday morning service there, how likely is it that you would hear a faithful expository sermon, one that takes its message and its structures from the biblical text? If you answer that question honestly, you'll admit that your expectation would not be very high. Further, do you believe that as time passes it is becoming more likely or less likely that you would hear an expository message in that random church?

I am convinced that we add to the confusion by discussing expository preaching as merely one kind of preaching - or even the best kind. When we fall into that pattern, we do serious injury to the scriptural vision of preaching. Let's be clear. According to the Bible, exposition is preaching. And preaching is exposition.

Here we must deal not only with what preaching really is but also with what it is not. Much of what happens in pulpits across America today is not preaching, even though the preacher - and probably his congregation along with him - would claim that it is. Preaching is not the task of saying something interesting about God, nor is it delivering a religious discourse or narrating a story.

Many evangelicals are seduced by the proponents of topical and narrative preaching. The declarative force of Scripture is blunted by a demand for story, and the textual shape of the Bible is supplanted by topical considerations. In many pulpits, the Bible, if referenced at all, becomes merely a source for pithy aphorisms or convenient narratives...One sympton of our modern confusion is found in the fact that so many preachers would claim that their preaching is expository, even though this often means no more than that the preacher has a biblical text in mind, no matter how tenuous may be the actual relationship between the text and the sermon. One of the first steps to a recovery of authentic Christian preaching is to stop saying, 'I prefer expository preaching.' Rather, we should define exactly what we mean when we say 'preach'. What we mean is, very simply, reading the text and explaining it - reproving, rebuking, exhorting, and patiently teaching directly from the text of Scripture. If you are not doing that, then you are not preaching...Essentially, [therefore] this is what it means to preach. The heart and soul of expository preaching - of any true Christian preaching - is reading the Word of God and then explaining it to the people so that they understand it.

God without Christ is no God

In the last ten years, I have become more convinced that declaring the exclusivity of Jesus Christ cannot be weakened or compromised in any degree. With statistics telling us that 56% of professing evangelicals in America believe that "all good people will go to heaven without having Christ as Savior"; and with the increase of secularization abroad in our country - the time has never been more crucial to be clear about the Gospel of Christ. In other words, when we proclaim the gospel, there must not be even a hint in anything we say that would lead others to think that some other "road" than Jesus Christ will put them right with God. Or to say this another way: Christians must be more bold and direct in our day that Jesus Christ is the only way to God.

In his heart-searching book, Don't Waste Your Life, John Piper nails this matter down with the kind of clarity that needs to resonate and be applied with every believer in Christ:

Since September 11, 2001, I have seen more clearly than ever how essential it is to exult explicitly in the excellence of Christ crucified for sinners and risen from the dead. Christ must be explicit in all our God-talk. It will not do, in this day of pluralism, to talk about the glory of God in vague ways. God without Christ is no God. And a no-God cannot save or satisfy the soul. Following a no-God - whatever his name or whatever his religion - will be a wasted life. God in Christ is the only true God and the only path to joy...Ever since the incarnate, redeeming work of Jesus, God is gladly glorified by sinners only through the glorification of the risen God-Man, Jesus Christ. His bloody death is the blazing center of the glory of God. There is no way to the glory of the Father but through the Son. All promises of joy in God's presence, and pleasures at his right hand, come to us only through faith in Jesus Christ. Jesus is the litmus test of reality for all persons and all religions...People and religions who reject Christ reject God...There is no point in romanticizing other religions that reject the deity and saving work of Christ. They do not know God. And those who follow them tragically waste their lives.

A Careful Approach to a Difficult Passage

Since November of 2006 I have had the great joy and pleasure of preaching through the book of Romans. This series has been a verse-by-verse study, taking in this entire New Testament epistle in its full context. For our church family, the study in Romans has been a mighty means of God's grace in grounding us more deeply in the Gospel. Furthermore, we have also come to have a full-orbed view of the biblical doctrine of salvation. In other words, the book of Romans really gives us a complete view of what is incorporated in God's act to save sinners.

Now one thing I love about preaching chapter-by-chapter in a book of the Bible, is that you come to face passages which are very challenging and difficult. Rather than preaching only on those verses we may all know and believe, "expository preaching" (the technical name for the kind of preaching I do) forces us to look at portions of the Bible that otherwise we might tend to avoid. So as we have been working through Romans we have come upon such passages that Christians would either ignore or explain away - because the passage is hard to understand or they don't like what it says.

One of these passages in Romans is 8:29-30. These verses say: "For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those he called he also justified, and those whom he justified he also glorified." I spent four weeks expounding these verses. But on the first Sunday we approached this text, I opened my sermon waving eight caution flags to help put us all in a right frame of mind and spirit that would be to the honor and glory of God. Each of these cautions could be applied to most any passage of the Bible which might be seen as difficult.

In the first place, we must see these verses in their proper context. Romans 8:29-30 is the exposition of God's purpose of salvation and His promise to work all things for the good of His people, in order to complete their salvation. In other words, these verses are sandwiched within the larger and greater context of Romans 8 - which is the assurance of final salvation. Paul the apostle is therefore bringing to every Christian in verses 29-30 the most profound doctrines to deepen the most lasting assurance that if God has saved you He will keep you saved. To be more precise, Romans 8:29-30 is explaining how God has determined to accomplish the purpose and promise of Romans 8:28 - which is the complete salvation of His people.

In the second place, we must realize the magnitude of the task we are undertaking. We are NOT musing over theories here! But we are considering the mind and will of Almighty God. This is a passage that we must therefore approach with reverence and godly fear. Commenting on this same approach to Romans 8:29-30, Martyn Lloyd-Jones (1899-1981) declared:

We, pigmy creatures of time, fallible creatures as we are, unworthy and sinful, are now going to look together into this particular revelation that God has been pleased to give of His own mind. There is no activity in which we can ever engage which is more solemn than this, or more holy.

In the third place, we must not approach these verses in a merely intellectual manner. We are not dealing here with a problem in philosophy. This is God's divine revelation of His will and purpose that is before us in Romans 8:29-30.

In the fourth place, we must not approach this passage with an argumentative or quarrelsome spirit. We would all do well to remember the counsel of Second Timothy 2:23-24, "Have nothing to do with foolish controversies; you know that they breed quarrels. And the Lord's servant must not be quarrelsome..." The word translated "quarrelsome" means to "wrangle" and "fight over words." Thus, taking this in application to Romans 8:29-30, we do not enter our study here to fight over words in this passage. Now I grant that we must define the words that are used so that we can understand them - and that may lead into controversy with certain people. But how we approach this passage should never be in a spirit to stir up controversy and argument over the words used in these verses. To do this is sinful and will accomplish nothing for the good of God's people.

In the fifth place, we must also never come to a passage like this in God's Word with the idea that we can fully understand and comprehend it. I believe this in one reason why so many Christians turn away from the teaching of Romans 8:29-30. They cannot fully understand and comprehend the doctrine of these verses, so they pass over them. Now in response to any believer who may do this, let me say plainly: not only is it foolish but even worse, it is arrogant to reject something just because you can't understand it - especially, when we are looking at God's Word.

The truth is, we are dealing here with the Mind of the infinite, holy, and sovereign God who will never be fully comprehended (see Rom.11:33-36). If I can fully understand and comprehend God and all that He does, then He is not worthy of either my worship nor my obedience at all! For in that instance, He has ceased to be God. However, thank God He is above and beyond all that we can understand and fully know because He is God! Furthermore, we have got to develop those categories in our mind for "mystery". In other words, we have got to develop categories for accepting all the counsel of God's Word, despite the fact that we will not be able to completely fathom everything the Bible teaches - like the Trinity, the Incarnation of Christ, and even predestination.

In the sixth place, we must approach these verses with absolute honesty by letting the Scripture speak for itself. Here again is another area where I see the greatest trouble generated over passages like Romans 8:29-30. I have seen more people in the church just simply deny what is plainly taught by these verses for the simple reason that they do not like what it says; or it doesn't fit their worldview; or most of all, they will just not accept that God can be like what this passage teaches. "My God", they retort, "would never do such a thing!" This is a common objection to the teaching of Romans 8:29-30. However, this objection is built upon a purely dishonest approach to the passage. They see what it says and they know what it says but they refuse to believe it. Therefore, they press upon the passage a meaning which is entirely contrary and foreign to what it actually teaches. It is nothing but sheer dishonesty.

In the seventh place, we must understand that the great doctrines of Romans 8:29-30 are meant only for the children of God. Who was the book of Romans written to? This letter was written to believers in Jesus Christ (see Rom.1:6-7). Henceforth, the doctrines of God's foreknowledge, predestination, and calling in particular, are all designed for the Christian to understand and embrace. These doctrines are not meant for anyone else but Christians. J.I. Packer called them, "The family secret of God's children." But admitting this means that such passages like Romans 8:29-30 should be preached and expounded to every Christian. Moreover, the setting of these verses are "pastoral" in nature, which means they are meant to comfort believers and give them greater assurance in salvation. It is therefore sad and disappointing that so many pastors choose to deny the Christians they shepherd, the comfort and assurance that Romans 8:29-30 would provide.

Finally, the greatest proof that we have approached these verses in the right spirit will be a greater urgency toward holiness and sanctification. To know that God has chosen me, set His love upon me, has marked me out to be like Jesus and has guaranteed that I will persevere to the very end - should only motivate me more to pursue holiness and be deeply humbled by the sovereign grace of God (see I Cor.15:10; Eph.1:4; Col.3:12). However, if the doctrine of predestination, for instance, should motivate me toward careless and loose living (since God has predestined my life to salvation and nothing can stop that plan); then not only am I putting myself in a very dangerous position, but I am also proving that I don't understand predestination. Humility, kindness, compassion, repentance, and love for Christ and my neighbor should all be the by-products of understanding in truth the teaching of Romans 8:29-30.

The Real Problem with Arminianism

In their "Historical and Theological Introduction" to a modern edition of Martin Luther's The Bondage of the Will, J.I. Packer and O.R. Johnston get to the heart of the problem with Arminian thinking about salvation. What they maintain in effect, is that those who understand salvation through the lenses of Arminianism posture man as the "first cause" of salvation. This is specifically seen in the Arminian idea regarding the origin of "faith". Consider the following observations:

What is the source and status of faith? Is it the God-given means whereby the God-given justification is received, or is it a condition of justification which is left to man to fulfill? Is it a part of God's gift of salvation, or is it man's own contribution to salvation? Is our salvation wholly of God, or does it ultimately depend on something that we do for ourselves? Those who say the latter (as the Arminians later did) thereby deny man's utter helplessness in sin, and affirm that a form of semi-Pelagianism is true after all.

It is no wonder, then, that later Reformed theology condemned Arminianism as being in principle a return to Rome (because in effect it turned faith into a meritorious work) and a betrayal of the Reformation (because it denied the sovereignty of God in saving sinners, which was the deepest religious and theological principle of the Reformers' thought). Arminianism was, indeed, in Reformed eyes a renunciation of New Testament Christianity in favor of New Testament Judaism; for to rely on oneself for faith is no different in principle from relying on oneself for works, and the one is an un-Christian and anti-Christian as the other.

Now one must ask after reading such a strong denunciation like this: "Are we to conclude that Arminians are not Christians?" My first answer would be "no" - however, this does not mean that there are no "un-Christian" elements in Arminianism. While Arminians will affirm that salvation is by grace through faith in the finished work of Christ, they still want to assert that man has the ability to exercise the instrumental cause of faith without first being regenerated. In other words, for the Arminian, to be "born again" is not a true neceesity (see John 1:13; 3:1-8). To hold this position is essentially at large, a denial that salvation is by grace ALONE. It denies the very clear teaching of Ephesians 2:8-9, "For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works" (emphasis mine). Faith is God's gift to the sinner not the sinner's gift to God.

But for the Arminian, the faith to be exercised in Christ, is their own contribution to the work of salvation. Hence, by this way of thinking, they have "in effect" added to the merits of Christ and have thus gutted the power and sovereignty of God's grace in saving sinners. It is no wonder that Packer and Johnston denounce Arminianism as a "return to Rome" (i.e., Roman Catholicism); because it turns "faith" into a meritorious work of the sinner. This is the real problem with Arminianism.

On Further Reflection...

Having mused on the essential origins of the church I pastor in my previous blog - I want to indulge a little more time reflecting on where we have been as a church in these past three years. In the first year that we were together (2006-2007), there was both a revival and reformation occuring at the same time. The revival was seen in the fact that God's Word simply came alive in the hearts of this small band of believers. Every time we met together God's Word was all the buzz and chatter. Men, for example, who certainly believed the Bible to be God's Word were now overjoyed with an insatiable hunger to know everything the Scriptures taught. Moreover, this hunger carried them in their families and into the workplace. They just wanted to talk the Word of God with whoever would listen.

The reformation which took place was also centered around the Word of God. Since everyone in this new congregation had come out of a church culture where God's Word did not regulate anything in either doctrine or practice - now the Scriptures were seen as the final authority in all these matters. So then, in our first year, I led studies on Sunday evenings which focused on developing a biblical doctrine of the church. And on Wednesday evenings we concentrated on the doctrine of salvation.

Regarding the doctrine of the church, we studied church government and church discipline. Both of these Bible studies were hugely important in laying down a solid foundation for how the church is to be led and how sin is to be handled. Having come out of a background where "the mob rules" and sin is given a free reign, it was deeply illuminating for everyone to learn from the Bible about being an "elder-led church" (see I Thessalonians 5:12-13; I Timothy 3:1-7; 5:17; Hebrews 13:17; I Peter 5:1-5) and a church where sin is corrected and censured with the erring believer restored in love (e.g., Matthew 18:15-17; I Corinthians 5; Galatians 6:1-2). In addition to these teachings, on Sunday mornings I preached a series through book of Titus which I called, "The Marks of a Healthy Church" (the title is of course not original with me).

On Wednesday evenings, as I mentioned, we studied intensely the doctrine of salvation. But our main focus here was on "the doctrines of grace" (i.e., total depravity, unconditional election, definite atonement, effectual calling, and the perseverance of the saints). This study actually lasted over a year. And during that time we also viewed three very crucial DVDs: Chosen by God & Willing to Believe by R.C. Sproul and Amazing Grace: The History and Theology of Calvinism. The doctrine of salvation was now being understood with God at the center rather than man. Furthermore, salvation was being seen as what God accomplished for all those He chose to save before the foundation of the world (John 6:37; 17:2; Romans 8:28-30; Ephesians 1:3-11; II Thessalonians 2:13-14); as opposed to an offer He was making to everyone with no guarantee that man would accept it.

Needless to say, God in His gracious providence was fashioning a church that would be driven by the Truth of His Word in all things rather than the whims and fancies of carnal men. Moreover, the very unity of Sovereign Grace Baptist Church would be gathered around the Word of God - not personalities or a denomination or the traditions of men. This was the reformation God brought to us in that first year and it has served since as an unshakable foundation for our church.

We also took in that first year The 1689 Baptist Confession of Faith to be our church Confession. In December of 2006, I started an exposition of this Confession which has lasted ever since on a weekly basis! This study has wonderfully forged in us all a clear confessional identity as being Evangelical, Reformed, and Baptist. In addition to this, in 2007 we joined the Southern Baptist Convention, holding to its doctrinal heritage and historical principles which actually fall in line with the 1689 Confession. And this year (in April), our church will officially join The Association of Reformed Baptist Churches of America (ARBCA). This association is made of churches which all hold to the 1689 Confession, and thus makes for us a meaningful and authentic fellowship with other like-minded churches.

Now since our church has begun, I would not want to give the impression by everything I have written so far, that we somehow think ourselves to be "perfect." Or that we have "arrived". No, the truth is, we all know ourselves to be sinners saved by God's sovereign grace alone in Jesus Christ alone. Moreover, we know too well that we are a people in the life-long process of sanctification. We may be "reformed" in our theology but we are "reforming" always according to the Word of God. We also have nothing to boast of in ourselves but only in Jesus Christ who is our Treasure, Life, and King. This is who the family of Sovereign Grace Baptist Church is in Lenox, Georgia. And as for me, their pastor, I am simply humbled and thankful that God in His good pleasure chose to make me a part of such a work for His kingdom and the spread of His gospel in South Georgia and beyond.

Reflections on the Riches of God's Grace in South Georgia

This month marks the three-year anniversary for the church I am so humbled and privileged to pastor - Sovereign Grace Baptist Church. On the third Sunday of this month we will have what we call, "Reaffirmation Sunday". This special event is dedicated to the "reaffirmation" of our covenant together as a church. When we officially organized and constituted on March 18th, 2007 - part of our coming together as a new church was committing to each other by a written covenant. This document expresses the biblical imperatives which all of us as Christians are to carry out in our personal relations with one another (e.g., John 13:34-35; Hebrews 3:12-14;10:24-25). And for us as a church family, our covenant serves as a means of grace to hold us accountable to each other and to our walk with Lord.

So, as an annual reminder, we publicly read from our covenant on the third Sunday in March (though this is surely not the only time the covenant is before us). In addition to this, we also have a special speaker to come and bring the Word of God to us. This year we are privileged to have Pastor Roy Hargrave from Riverbend Community Church. Needless to say, I look very forward to this time of the year! It is a great way for all of us as a church to reexamine ourselves in the light of God's Word as the body of Christ.

Today I have just been reflecting on these past three years, and once again, I truly stagger at the riches of God's grace. You see, first of all, from a purely human standpoint, this church was not a "planned" church plant. Contrary to what circulates in the rumor-mill of Lenox, Georgia (i.e., the town where I pastor) - I did not come to South Georgia in 2003 with the intentions to "split a church" in order to start a church. I originally came to pastor a local Baptist church where my full intentions were to stay there and shepherd God's sheep till the Lord called me home. In fact, I would often tell the congregation of that former church that I "brought my coffin". This meant very simply, "I am here to stay." Of course, knowing that God is sovereign over all things, I certainly recognized that I would be there only as long as the Lord saw fit.

So, in the mystery and wonder of God's providence, I pastored that church for exactly two years and three months. Now the question must certainly be raised: well what brought your ministry there to an end? Certainly the first answer is God. He is the First Cause of whatever comes to pass (e.g., Genesis 50:20; Psalm 33:10-11; Isaiah 46:10-11; Ephesians 1:11) . Hence, I must give God the praise and glory for closing the door there. However, there are second causes which must be recognized too. And what God used to bring about His purpose to shut that door was a faction of people who, quite honestly, did not want the preaching of God's Word.

I know that explanation may sound too simplistic. But if I may put this in biblical terms, the apostle Paul in Second Timothy 4:3-4 gave this sober warning: "For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths." The large majority of the membership in this church could not and would not "endure sound teaching." As an example, there were people who denied the exclusivity of Jesus Christ, His virgin birth, and His deity. Others did not believe in the authority, sufficiency, and infallibility of Scripture. Moreover, the errors of mysticism and antinomianism combined with the heresy of Pelagianism plagued the general culture of this congregation. And for most members in this church, they were essentially deists or practical atheists - denying completely God's absolute sovereignty over the universe, and thus His divine personal intervention sustaining and governing all things. Needless to say, when it came to expounding God's Word with faithfulness and clarity in the face of such an heretical, liberal, and unorthodox culture - the church membership at large said: "We can't put up with this!"

Now if you were to ask those who actually sought my removal why my ministry came to an end, they would probably tell you that I was a Calvinist who was deceiving the people by my Calvinism. It is true that I am a Calvinist! It is also true that this church knew about my Calvinist convictions before I was ever called as pastor. So there was no deception about that. Furthermore, I never made "Calvinism" an issue from the pulpit nor an issue for anyone personally. Plenty of people asked me about Calvinism and I answered their questions openly and honestly.

But for certain people in this church, they needed a "scape goat" to run the preacher off. And in our present day, there is no better scape goat in Baptist churches (especially Southern Baptist churches) than that "nasty theology" called Calvinism. So in a matter of ten months, a faction of people capitalized on the ignorance of the majority and demonized both Calvinism and those who are Calvinists.

On March 15, 2006, it all came to a head in a classic stereotypical Baptist "business meeting." Nearly two hundred people showed up (several of whom were not even church members) and called for my resignation because I was a "Calvinist" who believed in "predestination." However, God's amazing grace showed up in that meeting in a very unexpected way. First, by giving me the peace and courage to rest in God's sovereignty and to love my enemies. I can say honestly that I really felt no personal anger toward those who so viciously slandered me that night. But the second display of God's grace was in the actions of nearly thirty people. They stood up to the majority and rebuked what was taking place. They defended my integrity as a faithful pastor who simply preached the Word of God. But most importantly, they defended the Truth of God's Word which was being horribly misintepreted and misapplied.

The most shocking thing that occured that night though, was that these thirty or so people were literally told by the majority to "leave the church". They were plainly told that if they believed what I believed (i.e., the Bible!) then they could not worship there anymore. So not only was I told to leave that night - but church members who had served in that congregation for several decades were also told to pack their bags.

All of this is why I said that what would become Sovereign Grace Baptist Church was not planned by human hands. No, the truth is, what certain people meant for evil God meant it for good! God closed a door that no one would have ever believed could have been closed; and He opened a door no one ever expected. So in a matter of three months following much prayer, Bible study and discussion, a new church came into being. In fact, the decision to start this new church was not even originally broached by me! It was the rest of the men in this gathering who came together and said to me: "With you or without you we are starting a new church. But we would like it to be with you." My wife and I knew, (at this point after much prayer), that our service to Christ in South Georgia was not yet finished (even though we had planned to move back to our home in the Atlanta area).

Since that time I thank God for what He has brought together in this church. We are twelve families strong who have grown deeply in God's Word and through the joy of suffering for the sake of the gospel. We have also been blessed to see genuine conversions to Christ, and take great pleasure in reaching our community and county for Christ. But most importantly, we have come to hold a sincere conviction, that we exist not for buildings, bucks, or bodies but for the glory of God alone. This is our motto, if you will. And yes, we are unapologetically Reformed, Evangelical, and Baptist in our confessional identity. There is no shame at Sovereign Grace Baptist Church for being a bunch of Calvinists! O the unsearchable riches of God's grace in South Georgia.

"If Satan took over a city..."

Recently, I have been working through Michael Horton's latest book, Christless Chrisrianity. In the opening chapter, Horton raises a thought provoking question: "What would things look like if Satan really took control of a city?" He answered this question by quoting the late Donald Grey Barnhouse who raised the same question many years ago. Barnhouse speculated that "if Satan took over [a city], all of the bars would be closed, pornography banished, and pristine streets would be filled with tidy pedestrians who smiled at each other. There would be no swearing. The children would say, 'Yes, sir' and 'No, ma'am,' and the churches would be full every Sunday...where Christ is not preached."

When I first read this I thought this is exactly how subtle the devil works. Satan is not opposed to a Christless morality. He is not going to oppose churches where the sermon every Sunday is "be good and God will bless you" - "don't drink, don't smoke, love your family, and above all, know that God loves you!" The devil will applaud a message like this. Indeed, he will promote it so strongly that it will end up becoming a national best-selling book; and it will be heard all over the country on T.V. by a whimsical soft spoken speaker, who would be the kind of person you would like to have as your next door neighbor. The point of all this is simple: where Christ is not proclaimed in all the glory of His saving work the devil will not be present as an adversary.

Michael Horton made this observation:

"As provocative as Barnhouse's illustration remains, it is simply an elaboration of a point made throughout the history of redemption. Wherever Christ is truly and cleary being proclaimed, Satan is most actively present in opposition. The wars between the nations and enmity within families and neighborhoods is but the wake of the serpent's tail as he seeks to devour the church. Yet even in this pursuit, he is more subtle than we imagine. He lulls us to sleep as we trim our message to the banality of popular culture and invoke Christ's name for anything and everything but salvation from the coming judgment...while the blood of the martyrs is the seed of the church, the assimilation of the church to the world silences the witness. "

Treating Others Gently

One of my all-time favorite Christian writers is Jerry Bridges. His books have been a massive resource for helping me understand more clearly the biblical doctrine of sanctification and how it is "fleshed-out" every day in our lives. I would recommend to any fellow believer to read everything Bridges has written!

Among his most helpful books have been two works entitled, The Pursuit of Holiness & The Pursuit of Godliness. In the Pursuit of Godliness, Bridges concentrates on what it means to live a godly life. And to unpack what a godly life looks like he devotes each chapter to a particular Christ-like virtue. One of the chapters that was most illuminating and convicting for me dealt with the godly virtue of "gentleness" (see Gal.5:22,23; Col.3:12). After I had read that chapter, I thought to myself: "I have never heard a single sermon on this virtue nor have I ever heard any Christian (including myself) talk about this virtue as a need for growth in one's Christian life."

To define what gentleness is, Jerry Bridges wrote: "it is mildness in dealing with others...it displays a sensitive regard for others and is careful never to be unfeeling for the rights of others." From this definition, he went on to describe it with this word-picture: "Gentleness is illustrated by the way we would handle a carton of exquisite crystal glasses; it is the recognition that human personality is valuable but fragile, and must be handled with care."

Now the obvious question at this point would be: "How do we see this grace of Christlikeness specifically in action?" Answering this question, Jerry Bridges gave five definite traits of how gentleness works itself out in daily Christian experience. This section of his chapter was what nailed me to the wall with how incredibly weak I am in this fruit of the Spirit. Consider these examples of gentleness at work and ask yourself: "Am I a gentle Christian?"

"A profile of gentleness as it should appear in our lives will first include actively seeking to make others feel at ease, or "restful," in our presence. We should not be so strongly opinionated or dogmatic that others are afraid to express their opinions in our presence. Instead, we should be sensitive to others' opinions and ideas.

[Second], gentleness will demonstrate respect for the personal dignity of the other person. Where necessary, it will seek to change a wrong opinion or attitude by persuasion and kindness, not by domination or intimidation.

[Third], gentleness will also avoid blunt speech and an abrupt manner, instead seeking to answer everyone with sensitivity and respect, ready to show consideration toward all. The gentle Christian does not feel he has the liberty to "say what I think and let the chips fall where they may." Instead he is sensitive to the reactions of others to his words, and considerate of how others may feel about what he says. When he finds it necessary to wound with his words, he also seeks to bind up those wounds with words of consolation and encouragement.

[Fourth], the gentle Christian will not feel threatened by opposition or resent those who oppose him. Instead, he will seek to gently instruct, looking to God to dissolve the oppoisition, just as Paul taught Timothy to do in chapter 2 of his second letter.

[Finally], the gentle Christian will not degrade or belittle or gossip about the brother who falls into some sin. Instead, he will grieve for him and pray for his repentance. If it is appropriate for him to become personally involved with the erring brother, he will seek to restore him gently, as Paul instructs in Galatians 6, aware that he himself is also subject to temptation."

In the light of these examples of how we treat others "gently" as believers in Christ, it should be quite obvious that this is a much needed grace to be excercised in ALL of our relationships - at home, at work, in the church and out in the world. Sadly though, it is a missing virtue among most Christians. May God grow us all to be a more "gentle" people.

The True Relevance of the Church

Since the 1990s, American Evangelicalism has been largely seduced by the consumer-driven culture of our country. The seduction is basically this: if the gospel is going to be effective in our present-day culture, then the church must project itself in a manner that will be appealing to the non-church going American. Now since the American culture is a "consumer-driven" culture the church must cater to the "unchurched" (as the unbeliever is now called) as a consumer looking for a product to buy. This means that the church has to completely reinvent itself to blend in and become more "relevent" to a greedy, stuck-up, self-centered, entertainment-obessed age.

Sadly, there has been a myriad of churches that have bought into this lie. But what's even more tragic, is that most of these churches have been "successful" in growing their numbers by following the consumer-driven mindset. I say this is "tragic" because the appearance of a large crowd can lead many people to think that they must be doing something right. But the attendance of large numbers is never a sure sign of true spiritual health nor is it a sign of God's blessing. Look at our Lord Jesus Christ, for example. He had great crowds that followed Him in many places, but they were in His presence for the most part to see the miracles or have their bellies filled, not to follow Him as Lord and Savior (see John 2:23-25; 6:26). Actually, when Jesus did preach the Truth to these great crowds, they complained against His teaching; and even many of His so-called "disciples" turned their backs on Him and followed Him no more (John 6:60,66). By the standards of our present-day seeker-sensitive, consumer-driven churches - our Lord Himself would have to be rated as a terrible failure! Jesus did not cater to the consumer in Israel.

But of course, if we, as Christ's Church, are going to be faithful and true to our Lord and His divine Word, then the selfish desires of an American pagan consumer will never dictate how we worship God, what we preach, nor in what manner we minister. Our calling as the church is not to win the world's acceptance but preach Christ to them (I Corinthians 1:17-21). Moreover, we must understand that no unbeliever is ever going to have an appetite for the gospel or God's worship if left to the desires of his own sinful nature (Romans 3:11; I Corinthians 2:14). To love Christ, want Christ, obey Christ, and be a witness for His glory - a person must first be "born again" (John 1:12-13; 3:1-8). This is a biblical truth which consumer-driven churches must recover!

But above all, our whole purpose for being the church of Jesus Christ in this world is to display and magnify the glory of who He is (I Corinthians 10:31; Colossians 3:17). This is why we exist as the church! God has chosen us, called us, regenerated us, justified us, is sanctifying us, and will one day glorify us for one sole reason: that we as His people will make much of Him (I Corinthians 1:30-31). Therefore, what our consumer-driven American culture should see most of all in individual Christians who live and talk among them (not to mention, in the gathered churches as well) are a people who hallow, treasure, and delight in Jesus Christ more than life itself. This is our true relevence as the church in today's culture.

Preaching that Honors God

To many of my fellow Southern Baptist pastors, there are words of great counsel and wisdom that I strongly pray would be heeded in the matter of preaching. These words were written in 1902, in a book entitled Baptist Principles Reset. The author of these words was the venerable James Bruton Gambrell (1841-1921) who served as the 13th president of the Southern Baptist Convention. His influence throughout the denomination was widely felt through his prolific pen, powerful preaching and godly leadership. Prayerfully consider this exhortation:

"We may invigorate our faith and renew our courage by reflecting that divine power has always attended the preaching of doctrine, when done in the true spirit of preaching. Great revivals have accompanied the heroic preaching of the doctrines of grace, predestination, election, and that whole lofty mountain range of doctrines upon which Jehovah sits enthroned, sovereign in grace as in all things else. God honors the preaching that honors him. There is entirely too much milk-sop preaching nowadays, trying to cajole sinners to enter upon a truce with their Maker, quit sinning, and join the church. The situation does not call for a truce, but a surrender. Let us bring out the heavy artillery of heaven, and thunder away at this stuck-up age as Whitefield, Edwards, Spurgeon, and Paul did, and there will be many slain of the Lord raised up to walk in newness of life"

Authentic Calvinism

In his soul-searching book, The Shadow of the Cross, Walter J. Chantry makes some very needed observations concerning the true nature of historic Calvinism. These words are not only good to correct those who slander Calvinism, but they are even better for those of us who are Calvinist in our doctrine and theology:

"True Calvinism always leads to the appreciation of self-denial. When the doctrines of grace are warmly and experimentally preached, denial of self is necessarily one of the chief experiences of the soul. Each one of the doctrines infinitely exalts the most high God and humbles the sinful and human self as a mere worm...One great benefit of the biblical truths called Calvinism is that they humble men in the dust. They make a man feel that 'the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores' (Isaiah 1:5-6). When this truth has seeped into the innermost man, he can no longer live for himself, but cries with Job, 'Wherefore I abhor myself, and repent in dust and ashes' (Job 42:6). Calvinism that does not humble has missed its mark."

Universal Atonement and its Logical Conclusion
Consider this observation from Charles Haddon Spurgeon (1834-1892):

"The Arminians say, Christ died for all men. Ask them what they mean by it. Did Christ die so as to secure the salvation of all men? They say, 'No, certainly not.' We ask them the next question - did Christ die so as to secure the salvation of any man in particular? They answer, 'No.' They are obliged to admit this if they are consistent. They say, 'No, Christ has died that any man may be saved if' - and then follow certain conditions of salvation. We say, then, we will just go back to the old statement - Christ did not die so as beyond a doubt to secure the salvation of anybody, did he? You must say 'no'; you are obliged to say so, for you believe that even after a man has been pardoned, he may yet fall from grace, and perish. Now, who is it that limits the death of Christ? Why you....You are welcome to your atonement; you may keep it. We will never renounce ours for the sake of it"

Some Thoughts on Definite Atonement

The doctrine of definite atonement or "limited atonement" or as it is called by many, "particular redemption", is certainly the most controversial and debated teaching among the so-called Five Points of Calvinism. For me personally, this was the one doctrine I struggeled with the most. Of course, the root of my struggles was having grown up in a church culture that embraced without question the idea of a "universal atonement". It was hard for me to imagine that the death of Christ wasn't meant for everyone without exception. Hence, I plunged myself into the Scriptures seeking to understand more fully the intended purpose of Christ's death. For what reason did He die? What was the design of His death meant to accomplish?

The answers to these questions from the Word of God opened my eyes to see that Christ did not die to make salvation possible for everyone but His death accomplished a real salvation for a particular people. He came "to save His people from their sins" (Matt.1:21). Or as Jesus Himself said in John 10:11-16, as "the Good Shepherd" He has come to lay down His life for "the sheep". And who are the sheep? He identifies them as those who hear His voice, follow Him, are given eternal life, will never be taken away from Christ, and they are those whom the Father has given to His Son to save (see John 10:27-29). By such a description, "the sheep" cannot be referring to the whole world. The sheep can only be describing believers in Christ.

Again, what one must conclude by such a passage like this, is that Jesus did not die to make salvation a possibility for someone somewhere to accept if they think it is worthy. That is to say, the death of Christ was not a gamble God took hoping that the sacrifice of His Son would mean something to somebody. No, Christ laid down His life to save only those whom His Father gave Him to save (see John 6:37; 17:2). His death therefore was a definite or particular atoning sacrifice for a particular people.

Expanding further on the glory of this doctrine, Joel Beeke once wrote:

"The good news of Christ's definite atonement is that it means He is a complete Mediator. He both merits and applies salvation. Both are necessary because we are unable to do either. Christ must be a full Savior because sinners are spiritually dead and cannot independently receive a Christ presented to them. Though Christ has merited everything, God's people know that they have no legs to run to Him, no arms to embrace Him, no lips to kiss Him. He must do everything - both the meriting and the applying. Thus, He receives all honor and glory as the Alpha and Omega for His own" (Living for God's Glory: An Introduction to Calvinism: Reformation Trust Publishing, 2008; pp. 91-92).

Warfield & Predestination

B.B. Warfield (1851-1921), the famed theologian of Princeton Theological Seminary (before the school departed from the Bible!), was, among many things, a prolific writer. In a collection of his "shorter writings" he penned an article called, "Some Thoughts on Predestination." There are two quotes from this article which I wish every Christian would read and consider - especially those who are most hostile to this biblical doctrine.

The first quote regards the manner in which we should approach this doctrine:

"...if only we were willing to sit simply at the feet of the inspired writers and take them at their word, we should have no difficulties with Predestination. The difficulties we feel with regard to Predestination are not derived from the Word. The Word is full of it, because it is full of God, and when we say God and mean God - God in all that God is - we have said Predestination."

So, according to Warfield, if we would just take God at His Word we would have no difficulties over predestination. To say it another way, if we would just be honest with what the Bible teaches and take it seriously, then we should not be having fits over the truth of predestination. On another matter, Warfield also offers some deeply insightful words concerning why people reject the doctrine of predestination:

"Our difficulties with Predestination arise from a, no doubt not unnatural, unwillingness to acknowledge ourselves to be wholly at the disposal of another. We wish "to belong to ourselves," and we resent belonging, especially belonging absolutely, to anybody else, even if that anybody else be God...We will not be controlled. Or rather, to speak more accurately, we will not admit that we are controlled."

I am convinced that Warfield has exposed by these words the root of the problem, over why so many Christians reject the biblical doctrine of predestination. They don't want to think of themselves as not in "the driver's seat" of their life and destiny. Frankly, this is nothing but the residual sin of pride that remains in us all as believers in Christ. But despite what we may want to believe about our "destiny" being the result of our decision, there is no other explanation for our salvation but that God sovereignly set His love upon us, elected us to be saved by His Son, and thus predestined us to that glorious end (see Jn.6:37,44,65; 17:2; Rom.8:29-30; Eph.1:3-6; II Thess.2:13; II Tim.1:9). Left to ourselves, we would only be busting hell wide open. Thank God then, for His predestinating grace!

Recovering True Biblical Preaching

I have been very disappointed in the last few months over the quality of preaching I have heard in several worship services I have been able to attend. By and large, I have heard comedians, cheerleaders, pychologists, and moralists - but on only one occasion did I actually hear a man take God's Word and expound it. What's really sad, is that all of these preachers would affirm the Bible as the inerrant, infallible Word of God. But it has been painfully obvious that their confession over the Bible's divine origin and authority is not a conviction when they enter the pulpit.

For me as a pastor and preacher of God's Word, the exposure to such pathetic, pragmatic, man-centered, ear-tickling, entertainment-driven preaching has only reaffirmed my already strong conviction and commitment to biblical preaching. To be more specific: I am more earnest and passionate about expository preaching.

By definition, expository preaching is "the presentation of biblical truth, derived from and transmitted through a historical, grammatical, Spirit-guided study of a passage in its context, which the Holy Spirit applies first to the life of the preacher and then through him to his congregation" (Haddon W. Robinson). Regarding the preacher who "expounds" God's Word, Iain Murray once described him in this way:

The expository preacher is not one who 'shares his studies' with others, he is an ambassador and a messenger, authoritatively delivering the Word of God to men. Such preaching presents a text, then, with that text in sight throughout, there is deduction, argument and appeal, the whole making up a message which bears the authority of Scripture itself.

Would to God that every pulpit in America represented this kind of preaching! For me, this has become a regular part of my praying - that God, in His mercy, would restore the faithful expositon of His Word in the pulpits that fill His church. I am convinced from Scripture and history that this is where we will see the reformation and revival the church in America needs so desperately. But at this present hour, the cryptic words of Os Guiness loom over many churches: "...in all my studies I have yet to see a Western society where the church pews are so full and the sermons so empty." O God, restore the true preaching of Your Word!

When is it right to leave a church?

First of all, let me say, that no Christian can truly leave a church since they are the church. The church is the body of Christ (see I Cor.12:12-13; Eph.1:22-23). So it is really impossible for believers to leave what they are in Christ. We therefore need to rephrase the heading question: when is it right to leave a fellowship of believers? Since the body of Christ is made up of local gatherings of believers (what is called "the local church") - when is it right then to depart from that fellowship?

Someone might say that it is never right to leave a local church. I know people who feel this way, and such a sentiment is really extreme and unbiblical. There is a right time, a right way, and a right motive to leave. However, there are others who think that whenever they feel like leaving they should go. These people are your "church hoppers" who come and go to local churches on a whim. They are purely led by their emotions but not God. The first group then stays in a local church out of pride and legalism; the second group leaves a local church out of selfishness and self-serving interests.

So, when is it right to leave a local church? I will offer four reasons that I believe stand out as biblical both in principle and precept. First, there can be physical reasons. Such as living too far away to really be a part of that fellowship or just having to move. My family and I had to leave a fellowship of believers for that very reason - we lived so far from the church (60 miles away) that it just became impossible to fulfill biblical mandates like Hebrews 10:24-25. Another reason however is a bit more serious: when God's Word ceases to be faithfully taught and honored as the final authority for what we should believe and practice. When this happens in a local church, that gathering can no longer be called in truth a church. They can be called a "club" or a "community center" but not a church. Why? Because they have cut themselves off from the only credible authority they have to confirm and assure them of God's nature, purpose, will, and way of salvation (see II Tim.3:15-4:2). A true believer cannot remain in such a gathering and expect to grow and be nurtured in Christ when His Word is ignored, denied, and dishonored. When human tradition and human philosophy become the rule of the day, then it is time to leave. A third reason is simply and tragically, when the gospel ceases to be cherished and clearly proclaimed (see Rom.1:16; I Cor.1:18-21; 2:1-2) then its time to look elsewhere. Christ and His imputed righteousness and perfect sacrifice must never cease being the center of a church's existence. Sadly, there are many congregations that have subtlety laid the gospel aside. The fourth and final reason I would mention as cause for leaving a local church, is when sin is not taken seriously and corrected by God's standard (see Matt.18:15-20; Rom.16:17-18; I Cor.5; II Thess.3:14-15). When moral and doctrinal perversion persists in a local church without any effort toward corrective discipline, then the hour has come to part from that congregation.

Now even with these reasons to leave a local church, I must stress in closing that a Christian should never leave without much prayer; and following the procedure of Matthew 18:15-17 and I Timothy 5:19 with the leadership of the church. But if such problems cannot be corrected after these efforts have been made, then seeking a new church is a believer's only option. Ultimately, all Christians should want to be part of local churches that are biblically healthy and thus pursue at all costs and above all things the glory of God (I Cor.10:31).

What is it to win a Soul? Part I

I have been a Christian for nineteen years. Within the first two years of my walk with Christ, I was introduced to a man who became a fast friend and godly example for both my life and future ministry. His name was Charles Haddon Spurgeon (1834-1892). Now of course I am not the only believer nor minister who has been so strongly shaped and influenced by Spurgeon. It would be probably incalculable to really know how many men and women in Christ have been richly blessed by the ministry of C.H. Spurgeon. All one can really say in view of Spurgeon's vast influence, is that it has simply pleased God for His own inscrutable purposes and good pleasure to use His servant to reach across generations with the Word of God.

One thing I have really settled in my heart over the years about Spurgeon, is that God has given the church only one Charles Spurgeon! Though there be many things about his character, doctrine, and ministry which are commendable for any leader or layperson to emulate; yet, there will not be another Spurgeon. And I believe this could be said for all of us. As Stephen Olford was always fond of declaring: "God never makes duplicates - only originals!" Hence, the Lord has taught me over the years (and continues to do so) to learn to be content with who and what His grace has made me for the glory of His name. Nevertheless, I love and admire Spurgeon and thank God for giving to His church this precious gift (cf. Eph.4:12; Heb.13:7).

Recently, I have begun reading again Spurgeon's classic work entitled, The Soul Winner. The subject of this book centers on the ministry of personal evangelism (if you couldn't tell by the title). If you were to rank this book among the many that have been written on this matter in the last 150 years, I would have to say that The Soul Winner is certainly going to be perched in the top five, if not in the top three. Other worthies in this catagory would be Will Metzger's Tell the Truth and J.I. Packer's Evangelism & The Sovereignty of God. What I appreciate so much about The Soul Winner though, is that Spurgeon takes nearly the first half of this book to speak directly to pastors. In fact, out of the fifteen chapters which make up the book, the first six were delivered at Spurgeon's Pastor's College to his ministerial students. So there is a wealth of godly wisdom and insight here for any pastor who cares about bringing the gospel to the lost. And for me personally, this is a high priority.

I want to be more intentional in this work of evangelism as a pastor; and yet at the same time, I want to be biblical. There is so much today that passes for evangelism, but it is not. Evangelism is the proclamation of the good news of Jesus Christ (see Acts 5:42; I Cor.1:17; 2:2). It is nothing more nor less. Hence, if we as Christians are not telling others about Christ and pointing them to Christ for who He is and what He has accomplished by His saving work - then we are not "doing" evangelism. So although we must give ourselves to this glorious work for the sake of Christ and the privilege it is to proclaim His name; yet, we must be careful in how we take the gospel to others. It is not in our power to save a soul, but it is an entrusted stewardship from God to deliver the message through which God has chosen to bring that sinner to himself. Therefore the work of evangelism is, to say the least, a very weigthy work in the service of Christ.

Now Spurgeon, in the opening chapter of The Soul Winner, gives an excellent treament for pastors to understand what evangelism is and what it is not. He begins by saying very matter of factly, that "Soul-winning is the chief buisness of the Christian minister; indeed, it should be the main pursuit of every true believer." From here Spurgeon raises this great question: "What is it to win a soul?" And he starts answering this question with a list of negatives. In this present post I will look only at these negatives of what evangelism is not. I intend to follow this up in a future post with what Spurgeon deems as biblical evangelism. But for now, let's be negative!

First, he declares: "We do not regard it to be soul-winning to steal members out of churches already established, and train them to utter our peculiar Shibboleth: we aim rather at bringing souls to Christ than at making converts to our synagogue." It is very sad and deplorable to think that a pastor would make it his buisness to steal sheep, as it were. But I know first hand of men in the ministry whose verbally stated goal it is to empty out all the churches in their area to boost the numbers of their own. And to add to this sin of greed and coveting, they would even report such a swelling of new church members as the result of evangelism! It's lying and deceiving. But in addition to this practice, Spurgeon also denounces the act of converting men to "our own peculiar views of Christianity." Consider his wise and stinging counsel here:

We would do a great deal to make a Paedo-baptist brother into a Baptist, for we value our Lord's ordinances; we would labour earnestly to raise a believer in salvation by free-will into a believer in salvation by grace, for we long to see all religious teaching built upon the solid rock of truth, and not upon the sand of imagination; but, at the same time, our grand object is not the revision of opinions, but the regeneration of natures. We would bring men to Christ...Our first care must be that the sheep should be gathered to the great Shepherd; there will be time enough afterwards to secure them for our various folds. To make proselytes, is a suitable labour for Pharisees: to beget men unto God, is the honourable aim of ministers of Christ.

These words by Spurgeon are needed across all denominational and even theological lines. For me, no matter how strong my convictions are as both a Baptist and a Calvinist, I am not seeking to convert sinners to be Calvinists or Baptists. My hope and great aim must always be to "bring men to Christ." In other words, let's first give ourselves to seeing sinners become Christians by God's grace in Christ through the faithful preaching of the gospel. This is what matters above all else for the souls of men. And that was Spurgeon's great point.

Another matter Spurgeon raises which he decries as a false form of true evangelism he describes in this way: "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." Spurgeon could not be more contemporary in this observation. In fact, he goes on to explain his point by describing a practice that is so fixed in many modern evangelistic enterprises, that to undo this practice would be to remove a very adored and idolized "sacred cow." Consider what Spurgeon says here:

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 a good reason to believe that he is really regenerate...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. What mean these despatches from the battle-field? "Last night, fourteen souls were under conviction, fifteen were justified, and eight received full sanctification." I am weary of this public bragging, this counting of unhatched chickens, this exhibition of doubtful spoils. Lay aside such numberings of the people, such idle pretence of certifying in half a minute that which will need the testing of a lifetime.

These comments by Charles Spurgeon need to be heeded by the majority of pastors and church members alike throughout American Evangelicalism. Especially among churches that use public "alter-calls" as the means of securing so-called decisions for salvation. I particularly long for the day when such practices will be abandoned completely (if such a day could come). For I am convinced that the number one problem facing churches across the land is a membership of people who have never been born again (Jn.3:3). And among the reasons which could be offered for such an epidemic, are in fact the aforementioned observations by Spurgeon.

We are counting chickens before they are hatched! We are playing the Holy Spirit and giving something which it is not our call to give; namely, assurance of salvation. This is not the work of biblical evangelism. It is rather in many cases emotional manipulation, though not premeditated I'm sure; but nevertheless, it plays on the feelings of people in order to secure a decision for salvation. What it really boils down to, is that many pastors do not believe in the sufficiency of the gospel nor in the omnipotence of God to save. Thus they turn to fleshly tactics to "get people saved" and end up unwittingly filling church rolls with sinners who are still lost and in spiritual death & darkness.

As a pastor, I can honestly attest to the fact that my own greatest struggles in church ministry have been with people who hold membership to a church but are still in the world. And when I have labored to proclaim to them Christ and Him crucified, they look at me as if I am speaking a foreign language. Of course, much worse than this - they become angry and hostile. They have no taste nor delight in the truth of the gospel. Yet, they hold positions in churches as deacons and Sunday School teachers, along with filling many other positions of influence and leadership. And why is this? Because at some point in their lives they made an emotional decision to join a church but never savingly came to faith and repentance in Jesus Christ. Moreover, as the result of staying a part of that church, they eventually secured positions which they were not spiritually qualified and able to fulfill. However, due to the loss of true evangelism and a ministry of expounding the biblical gospel, these "professing" church members remain settled in a self-righteous condition of thinking they are safe with God when in fact they are heaping up wrath for the day of wrath (see Romans 2:1-5). But if anyone will give an ultimate account to God for how many unconverted sinners fill church rolls and pews, it will be the pastors. Therefore, may all of us who have been privileged to shepherd the Church of God, be careful to handle accurately the gospel and its presentation to all men! Let's be faithful to preach the gospel in full and be content with how God chooses to bring the results of His Word going forth.