Happy Reformation Day !!!

491 years ago, Martin Luther nailed his 95 Theses on the church door at Wittenberg calling a recalcitrant Roman church to repent of the selling of indulgences and embrace the genuine gospel of sola fide.

Examine this carefully, many have heard of Martin Luther's 95 Theses, but have never really examined them. They hold alot of truth and directly confronted the Roman Catholic Church.

This no longer applies just to the Catholic Church, but to many of our so called "christian" churches today, wrapped up in our blind traditions and doctrines of men... We need Reform in Christianity today! Just like on Wittenberg's door, I can hear Luther pounding on church doors across America... . Will they have ears to hear? Will we have ears to hear? We are the heirs of Luther's convictions and actions that ultimately produced the naissance of Protestantism today. Lord let us hear this call to action, may we keep pounding on Wittenberg's door.

Here are the 95 Theses:

1. Our Lord and Master Jesus Christ, when He said Poenitentiam agite, willed that the whole life of believers should be repentance.
2. This word cannot be understood to mean sacramental penance, i.e., confession and satisfaction, which is administered by the priests.
3. Yet it means not inward repentance only; nay, there is no inward repentance which does not outwardly work divers mortifications of the flesh.
4. The penalty [of sin], therefore, continues so long as hatred of self continues; for this is the true inward repentance, and continues until our entrance into the kingdom of heaven.
5. The pope does not intend to remit, and cannot remit any penalties other than those which he has imposed either by his own authority or by that of the Canons.
6. The pope cannot remit any guilt, except by declaring that it has been remitted by God and by assenting to God's remission; though, to be sure, he may grant remission in cases reserved to his judgment. If his right to grant remission in such cases were despised, the guilt would remain entirely unforgiven.
7. God remits guilt to no one whom He does not, at the same time, humble in all things and bring into subjection to His vicar, the priest.
8. The penitential canons are imposed only on the living, and, according to them, nothing should be imposed on the dying.
9. Therefore the Holy Spirit in the pope is kind to us, because in his decrees he always makes exception of the article of death and of necessity.
10. Ignorant and wicked are the doings of those priests who, in the case of the dying, reserve canonical penances for purgatory.
11. This changing of the canonical penalty to the penalty of purgatory is quite evidently one of the tares that were sown while the bishops slept.
12. In former times the canonical penalties were imposed not after, but before absolution, as tests of true contrition.
13. The dying are freed by death from all penalties; they are already dead to canonical rules, and have a right to be released from them.
14. The imperfect health [of soul], that is to say, the imperfect love, of the dying brings with it, of necessity, great fear; and the smaller the love, the greater is the fear.
15. This fear and horror is sufficient of itself alone (to say nothing of other things) to constitute the penalty of purgatory, since it is very near to the horror of despair.
16. Hell, purgatory, and heaven seem to differ as do despair, almost-despair, and the assurance of safety.
17. With souls in purgatory it seems necessary that horror should grow less and love increase.
18. It seems unproved, either by reason or Scripture, that they are outside the state of merit, that is to say, of increasing love.
19. Again, it seems unproved that they, or at least that all of them, are certain or assured of their own blessedness, though we may be quite certain of it.
20. Therefore by "full remission of all penalties" the pope means not actually "of all," but only of those imposed by himself.
21. Therefore those preachers of indulgences are in error, who say that by the pope's indulgences a man is freed from every penalty, and saved;
22. Whereas he remits to souls in purgatory no penalty which, according to the canons, they would have had to pay in this life.
23. If it is at all possible to grant to any one the remission of all penalties whatsoever, it is certain that this remission can be granted only to the most perfect, that is, to the very fewest.
24. It must needs be, therefore, that the greater part of the people are deceived by that indiscriminate and highsounding promise of release from penalty.
25. The power which the pope has, in a general way, over purgatory, is just like the power which any bishop or curate has, in a special way, within his own diocese or parish.
26. The pope does well when he grants remission to souls [in purgatory], not by the power of the keys (which he does not possess), but by way of intercession.
27. They preach man who say that so soon as the penny jingles into the money-box, the soul flies out [of purgatory].
28. It is certain that when the penny jingles into the money-box, gain and avarice can be increased, but the result of the intercession of the Church is in the power of God alone.
29. Who knows whether all the souls in purgatory wish to be bought out of it, as in the legend of Sts. Severinus and Paschal.
30. No one is sure that his own contrition is sincere; much less that he has attained full remission.
31. Rare as is the man that is truly penitent, so rare is also the man who truly buys indulgences, i.e., such men are most rare.
32. They will be condemned eternally, together with their teachers, who believe themselves sure of their salvation because they have letters of pardon.
33. Men must be on their guard against those who say that the pope's pardons are that inestimable gift of God by which man is reconciled to Him;
34. For these "graces of pardon" concern only the penalties of sacramental satisfaction, and these are appointed by man.
35. They preach no Christian doctrine who teach that contrition is not necessary in those who intend to buy souls out of purgatory or to buy confessionalia.
36. Every truly repentant Christian has a right to full remission of penalty and guilt, even without letters of pardon.
37. Every true Christian, whether living or dead, has part in all the blessings of Christ and the Church; and this is granted him by God, even without letters of pardon.
38. Nevertheless, the remission and participation [in the blessings of the Church] which are granted by the pope are in no way to be despised, for they are, as I have said, the declaration of divine remission.
39. It is most difficult, even for the very keenest theologians, at one and the same time to commend to the people the abundance of pardons and [the need of] true contrition.
40. True contrition seeks and loves penalties, but liberal pardons only relax penalties and cause them to be hated, or at least, furnish an occasion [for hating them].
41. Apostolic pardons are to be preached with caution, lest the people may falsely think them preferable to other good works of love.
42. Christians are to be taught that the pope does not intend the buying of pardons to be compared in any way to works of mercy.
43. Christians are to be taught that he who gives to the poor or lends to the needy does a better work than buying pardons;
44. Because love grows by works of love, and man becomes better; but by pardons man does not grow better, only more free from penalty.
45. Christians are to be taught that he who sees a man in need, and passes him by, and gives [his money] for pardons, purchases not the indulgences of the pope, but the indignation of God.
46. Christians are to be taught that unless they have more than they need, they are bound to keep back what is necessary for their own families, and by no means to squander it on pardons.
47. Christians are to be taught that the buying of pardons is a matter of free will, and not of commandment.
48. Christians are to be taught that the pope, in granting pardons, needs, and therefore desires, their devout prayer for him more than the money they bring.
49. Christians are to be taught that the pope's pardons are useful, if they do not put their trust in them; but altogether harmful, if through them they lose their fear of God.
50. Christians are to be taught that if the pope knew the exactions of the pardon-preachers, he would rather that St. Peter's church should go to ashes, than that it should be built up with the skin, flesh and bones of his sheep.
51. Christians are to be taught that it would be the pope's wish, as it is his duty, to give of his own money to very many of those from whom certain hawkers of pardons cajole money, even though the church of St. Peter might have to be sold.
52. The assurance of salvation by letters of pardon is vain, even though the commissary, nay, even though the pope himself, were to stake his soul upon it.
53. They are enemies of Christ and of the pope, who bid the Word of God be altogether silent in some Churches, in order that pardons may be preached in others.
54. Injury is done the Word of God when, in the same sermon, an equal or a longer time is spent on pardons than on this Word.
55. It must be the intention of the pope that if pardons, which are a very small thing, are celebrated with one bell, with single processions and ceremonies, then the Gospel, which is the very greatest thing, should be preached with a hundred bells, a hundred processions, a hundred ceremonies.
56. The "treasures of the Church," out of which the pope. grants indulgences, are not sufficiently named or known among the people of Christ.
57. That they are not temporal treasures is certainly evident, for many of the vendors do not pour out such treasures so easily, but only gather them.
58. Nor are they the merits of Christ and the Saints, for even without the pope, these always work grace for the inner man, and the cross, death, and hell for the outward man.
59. St. Lawrence said that the treasures of the Church were the Church's poor, but he spoke according to the usage of the word in his own time.
60. Without rashness we say that the keys of the Church, given by Christ's merit, are that treasure;
61. For it is clear that for the remission of penalties and of reserved cases, the power of the pope is of itself sufficient.
62. The true treasure of the Church is the Most Holy Gospel of the glory and the grace of God.
63. But this treasure is naturally most odious, for it makes the first to be last.
64. On the other hand, the treasure of indulgences is naturally most acceptable, for it makes the last to be first.
65. Therefore the treasures of the Gospel are nets with which they formerly were wont to fish for men of riches.
66. The treasures of the indulgences are nets with which they now fish for the riches of men.
67. The indulgences which the preachers cry as the "greatest graces" are known to be truly such, in so far as they promote gain.
68. Yet they are in truth the very smallest graces compared with the grace of God and the piety of the Cross.
69. Bishops and curates are bound to admit the commissaries of apostolic pardons, with all reverence.
70. But still more are they bound to strain all their eyes and attend with all their ears, lest these men preach their own dreams instead of the commission of the pope.
71. He who speaks against the truth of apostolic pardons, let him be anathema and accursed!
72. But he who guards against the lust and license of the pardon-preachers, let him be blessed!
73. The pope justly thunders against those who, by any art, contrive the injury of the traffic in pardons.
74. But much more does he intend to thunder against those who use the pretext of pardons to contrive the injury of holy love and truth.
75. To think the papal pardons so great that they could absolve a man even if he had committed an impossible sin and violated the Mother of God -- this is madness.
76. We say, on the contrary, that the papal pardons are not able to remove the very least of venial sins, so far as its guilt is concerned.
77. It is said that even St. Peter, if he were now Pope, could not bestow greater graces; this is blasphemy against St. Peter and against the pope.
78. We say, on the contrary, that even the present pope, and any pope at all, has greater graces at his disposal; to wit, the Gospel, powers, gifts of healing, etc., as it is written in I. Corinthians xii.
79. To say that the cross, emblazoned with the papal arms, which is set up [by the preachers of indulgences], is of equal worth with the Cross of Christ, is blasphemy.
80. The bishops, curates and theologians who allow such talk to be spread among the people, will have an account to render.
81. This unbridled preaching of pardons makes it no easy matter, even for learned men, to rescue the reverence due to the pope from slander, or even from the shrewd questionings of the laity.
82. To wit: -- "Why does not the pope empty purgatory, for the sake of holy love and of the dire need of the souls that are there, if he redeems an infinite number of souls for the sake of miserable money with which to build a Church? The former reasons would be most just; the latter is most trivial."
83. Again: -- "Why are mortuary and anniversary masses for the dead continued, and why does he not return or permit the withdrawal of the endowments founded on their behalf, since it is wrong to pray for the redeemed?"
84. Again: -- "What is this new piety of God and the pope, that for money they allow a man who is impious and their enemy to buy out of purgatory the pious soul of a friend of God, and do not rather, because of that pious and beloved soul's own need, free it for pure love's sake?"
85. Again: -- "Why are the penitential canons long since in actual fact and through disuse abrogated and dead, now satisfied by the granting of indulgences, as though they were still alive and in force?"
86. Again: -- "Why does not the pope, whose wealth is to-day greater than the riches of the richest, build just this one church of St. Peter with his own money, rather than with the money of poor believers?"
87. Again: -- "What is it that the pope remits, and what participation does he grant to those who, by perfect contrition, have a right to full remission and participation?"
88. Again: -- "What greater blessing could come to the Church than if the pope were to do a hundred times a day what he now does once, and bestow on every believer these remissions and participations?"
89. "Since the pope, by his pardons, seeks the salvation of souls rather than money, why does he suspend the indulgences and pardons granted heretofore, since these have equal efficacy?"
90. To repress these arguments and scruples of the laity by force alone, and not to resolve them by giving reasons, is to expose the Church and the pope to the ridicule of their enemies, and to make Christians unhappy.
91. If, therefore, pardons were preached according to the spirit and mind of the pope, all these doubts would be readily resolved; nay, they would not exist.
92. Away, then, with all those prophets who say to the people of Christ, "Peace, peace," and there is no peace!
93. Blessed be all those prophets who say to the people of Christ, "Cross, cross," and there is no cross!
94. Christians are to be exhorted that they be diligent in following Christ, their Head, through penalties, deaths, and hell;
95. And thus be confident of entering into heaven rather through many tribulations, than through the assurance of peace.

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The Narrow Way

I do not hear anyone out there preaching on the narrow way anymore... Why? It creates an offense and is not popular in evangelical circles anymore in this "Post Modern Age".

Twenty-Five years ago, I can remember hearing a message on the narrow way in an Assemblies of God church... But, not anymore... It is amazing how far removed are churches are now from the truth.. And I weep within my spirit at the lack of truth being preached... Most preaching today is nothing more than motivational speaking. Have your "Best Life Now". Have an experience with your own "Personal Jesus"

Well, my bible tells me exactly what we should be preaching:


Mar 16:15 And he said unto them, Go ye into all the world, and preach the gospel to every creature.

Act 16:10 And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.

Rom 1:15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.

Rom 10:15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!

Rom 15:20 Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation:

1Co 1:17 For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.

1Co 9:14 Even so hath the Lord ordained that they which preach the gospel should live of the gospel.

1Co 9:16 For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!


Oh, how I long to hear preachers return to the Gospel again, Repentance, Faith in Jesus alone, Daily Cross.... That we have a propitiation:


Rom 3:25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

1Jn 4:10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

That is the good news of the gospel. That I was once without hope, destitute in my sins, no way of saving myself, an enemy of God. But, for the Grace of God, His Son became the propitiation for my sins, bringing me to my knees in repentance and faith in Christ.

By His Grace alone,

Bill

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What Is Biblical Repentance?

(By John MacArthur)


Repentance is no more a meritorious work than its counterpart, faith. It is an inward response. Genuine repentance pleads with the Lord to forgive and deliver from the burden of sin and the fear of judgment and hell. It is the attitude of the publican who, fearful of even looking toward heaven, smote his breast and cried, “God, be merciful to me, the sinner!” ( Luke 18:13 ). Repentance is not merely behavior reform. But because true repentance involves a change of heart and purpose, it inevitably results in a change of behavior.

Like faith, repentance has intellectual, emotional, and volitional ramifications. Berkhof describes the intellectual element of repentance as “a change of view, a recognition of sin as involving personal guilt, defilement, and helplessness.” The emotional element is “a change of feeling, manifesting itself in sorrow for sin committed against a holy God.” The volitional element is “a change of purpose, an inward turning away from sin, and a disposition to seek pardon and cleansing.” (Berkhof, Systematic Theology, 486) Each of those three elements is deficient apart from the others. Repentance is a response of the total person; therefore some speak of it as total surrender.

Obviously, that view of repentance is incompatible with no-lordship theology. What do no-lordship teachers say about repentance? They do not fully agree among themselves.

Some radical no-lordship protagonists simply deny that repentance has any place in the gospel appeal: “Though genuine repentance may precede salvation, … it need not do so. And because it is not essential to the saving transaction as such, it is in no sense a condition for that transaction” (Hodges, Absolutely Free, 146). This view hinges on making the “saving transaction” nothing more than forensic justification (God’s gracious declaration that all the demands of the law are fulfilled on behalf of the believing sinner through the righteousness of Jesus Christ). This single-faceted “saving transaction” does not even bring the sinner into a right relationship with God. Thus the radical no-lordship view offers this peculiar formula: “If the issue is simply, ‘What must I do to be saved?’ the answer is to believe on the Lord Jesus Christ (Ac 16:31). If the issue is the broader one, ‘How can I get on harmonious terms with God?’ the answer is ‘repentance toward God and faith toward our Lord Jesus Christ’ (Ac 20:21)”

The insinuations underlying those statements are staggering. How or why would anyone who is unrepentant raise the question, “What must I do to be saved?” What would such a person be seeking salvation from? In what sense is salvation a separate issue from “get[ting] on harmonious terms with God”? Is it possible to obtain eternal salvation with no sense of the gravity of one’s own sin and alienation from God? That is the implication of radical no-lordship teaching.

But the predominate no-lordship view on repentance is simply to redefine repentance as a change of mind—not a turning from sin or a change of purpose. This view states, “In both the Old and New Testaments repentance means ‘to change one’s mind’ ” (Ryire, So Great Salvation, 92). “Is repentance a condition for receiving eternal life? Yes, if it is repentance or changing one’s mind about Jesus Christ. No if it means to be sorry for sin or even resolve to turn from sin”. Repentance by that definition is simply a synonym for the no-lordship definition of faith. It is simply an intellectual exercise.

Note that the no-lordship definition of repentance explicitly denies the emotional and volitional elements in Berkhof’s description of repentance. No-lordship repentance is not “be[ing] sorry for sin or even resolv[ing] to turn from sin.” It means simply “changing one’s mind about his former conception of God and disbelief in God and Christ”. Again, one could experience that kind of “repentance” without any understanding of the gravity of sin or the severity of God’s judgment against sinners. It is a remorseless, hollow, pseudorepentance.

Repentance in the Bible

Does the no-lordship definition of repentance square with Scripture? It clearly does not. It is true that sorrow from sin is not repentance. Judas felt remorse, but he didn’t repent ( Matt. 27:3 ). Repentance is not just a resolve to do better; everyone who has ever made New Year’s resolutions knows how easily human determination can be broken. Repentance certainly is not penance, an activity performed to try to atone for one’s own sins.


But neither is repentance a solely intellectual issue. Surely even Judas changed his mind; what he didn’t do was turn from his sin and throw himself on the Lord for mercy. Repentance is not just a change of mind; it is a change of heart. It is a spiritual turning, a total about-face. Repentance in the context of the new birth means turning from sin to the Savior. It is an inward response, not external activity, but its fruit will be evident in the true believer’s behavior ( Luke 3:8 ).

It has often been said that repentance and faith are two sides of the same coin. That coin is called conversion. Repentance turns from sin to Christ, and faith embraces Him as the only hope of salvation and righteousness. That is what conversion means in simple terms.

Faith and repentance are distinct concepts, but they cannot occur independently of each other. Genuine repentance is always the flip side of faith; and true faith accompanies repentance. As Berkhof stated in his Systematic Theology, “The two cannot be separated” (p. 487).

Isaiah 55:1–13 , the classic Old Testament call to conversion, shows both sides of the coin. Faith is called for in several ways: “Come to the waters … buy wine and milk without money and without cost” (v. 1 ). “Eat what is good, and delight yourself in abundance” (v. 2 ). “Listen, that you may live” (v. 3 ). “Seek the Lord while He may be found; call upon Him while He is near” (v. 6 ).

But the passage also enjoins repentance: “Let the wicked forsake his way, and the unrighteous man his thoughts; And let him return to the Lord” (v. 7 ).

As that verse demonstrates, the issue in repentance is moral, not merely intellectual. What repentance calls for is not only a “change of mind” but a turning away from the love of sin. A leading New Testament dictionary emphasizes that the New Testament concept of repentance is not predominately intellectual. “Rather the decision by the whole man to turn around is stressed. It is clear that we are concerned neither with a purely outward turning nor with a merely intellectual change of ideas.” (NIDNT, 1:358) Another principal theological dictionary defines repentance as:

radical conversion, a transformation of nature, a definitive turning from evil, a resolute turning to God in total obedience ( Mk. 1:15 ; Mt. 4:17 ; 18:3 ).… This conversion is once-for-all. There can be no going back, only advance in responsible movement along the way now taken. It affects the whole man, first and basically the centre of personal life, then logically his conduct at all times and in all situations, his thoughts, words and acts ( Mt. 12:33 ff. par.; 23:26 ; Mk. 7:15 par.). The whole proclamation of Jesus … is a proclamation of unconditional turning to God, of unconditional turning from all that is against God, not merely that which is downright evil, but that which in a given case makes total turning to God impossible.… It is addressed to all without distinction and presented with unmitigated severity in order to indicate the only way of salvation there is. It calls for total surrender, total commitment to the will of God. … It embraces the whole walk of the new man who is claimed by the divine lordship. It carries with it the founding of a new personal relation of man to God.… It awakens joyous obedience for a life according to God’s will. (Kittel, TDNT, 4:1002–3).


What an excellent article on the nature of biblical repentance. Thank you Lord for granting me repentance the wreched sinner that I am...

by His Grace alone,

Bill

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Still Pounding on Wittenberg's Door...a time for courage, prayer, reform, repentance and revival

---by Steve Camp

An Encore Presentation

490 years ago, Martin Luther nailed his 95 Theses on the church door at Wittenberg calling a recalcitrant Roman church to repent of the selling of indulgences and embrace the genuine gospel of sola fide. We are the heirs of his convictions and actions that ultimately produced the naissance of Protestantism today.

I was in Wittenberg/Lutherstadt in the summer of 1997 and was so moved by "being there" at the birthplace of the Reformation that I started to pen what has come to be known as The 107 THESES - A Call to Reformation for Contemporary Christian Music. That manifesto came out on October 31st 1997 and lit a fire in the CCM and Christian Publishing industry that even I couldn't have anticipated.

I offer it again, but now in a broader context: I offer it to you as A Call to Reformation for Christian Ministry... not just for Christian music.

The reason why is that some in evangelicalism today have so compromised and redefined everything from the gospel of sola fide, the imputation of the full righteousness of Christ, the character of God, to the authority and veracity of Scripture that it is absolutely necessary there be a decisive call to action. This is more than just addressing the rhetoric surrounding unsound doctrine through debates, blogs, conferences, articles, books, interviews, etc. - as important as they are. But, there also needs to be an active, belligerent call of repentance to those propagating unsound doctrine and the evidence of those convictions demonstrated visibly by regenerated evangelical leadership in five key areas:

1. reclaiming the essential truth claims of historic, biblical Christianity;

2. reevaluating the alliances with those whom we partner with in ministry;

3. reforming the methods we use in Para-church, itinerant and local church ministry according to sola scriptura;

4. recapturing the importance of training future pastors/teachers, elders, deacons, itinerant evangelists, worship leaders/chief musicians, and missionaries within the local church which is biblically based - as opposed to the inferior university model of seminary which is secularly based;

5. and realigning how ministry should biblically operate financially rather than parroting corporate America; i.e. a Nordstrom model instead of a New Testament model. IOW, we shouldn't make money a prerequisite for ministry.

From the seminaries, to the book publishers and music companies, to the bookstores, to the radio networks, to the licensing agencies, to the liberal elitist organizations such as ETS must be reexamined and defined in light of Scripture; not showing political preference or ideological predilection because of the personalities or religious celebrities associated in those respective areas even if they end up being close friends and associates in ministry.

The message and the methods must be scrutinized solely according to biblical truth and not according to pragmatics, cultural shifts, or the inner circle moorings and political posturing of a few key voices within the hierarchy of current evangelical leadership. This is essential if we are going to honor the Word of God in avoiding differing weights of measures and allow biblical equilibrium and truth to prevail. IOW, we cannot play politics with God and His Word, no matter what the cost to us personally or corporately within evangelical circles.

The one uncertain question that remains is: will the sequestered fraternity of gatekeepers that make up today’s elite of evangelical leadership have the courage to do what is right even if it means the loss of platform, station, money and market influence?

Beloved, by God’s grace, let's keep pounding on Wittenberg's Door.

The 107 THESESA Call for Reformation for Christian Ministry
"Christianity today is increasingly dominated by the spirit of this age rather than the Spirit of Christ. We call ourselves to repent of this sin and to recover the historic Christian faith [in the arts] again." -Alliance of Confessing Evangelicals-

Part One:
To Do All to the Glory of God

1. All our works, both musical and written, must produce a high view of God - with our chief aim being to glorify God and worship Him forever. (Job 40:6-41:34; Psalm 29:1-2; Jeremiah 9: 23-24)

2. This means we are to represent God the Father, God the Son and God the Holy Spirit in the fullness of Trinitarian character and attributes revealed through the Scriptures. (Romans 11:33-36; 2 Thessalonians 2:13-14; Revelation 5:12)

3. This is paramount-for it brings glory to God to reverence Him in the totality of His worth and works. It elicits holiness and obedience in the life of the believer. (Psalm 96:9; 103)

4. Even in God's redemptive plan for man…salvation never begins with man and his need but with God and His glory. And no one ever lives greater than his or her view of God. (Ephesians 1:3-14; Hebrews 11:6; 1 John 1:7)

5. Whether, then, [we] eat or drink, or whatever [we] do, do all to the glory of God." (1 Corinthians 10:31)

6. We fail to glorify Him when we praise the servant through awards and accolades rather than exalt the Master. "I was but a pen in God's hand and what praise is due a pen?" (Baxter) God will not share His glory with another. (Psalm 115:1; Isaiah 42:8)

7. We fail to glorify Him when we speak of God out of our own vain imaginings or recreate Him in our own image; instead of honoring Him by how He has revealed Himself through His holy Word. (Psalm 50:21; 1 Corinthians 2:13-16)

8. We fail to glorify Him when we make money a prerequisite for ministry; some to their own destruction teach that godliness is a means to financial gain. "Freely you have received; freely give." (Matthew 6:24-34, 10:8-10; Acts 3:6, 20:33; 1 Timothy 6:5)

9. We fail to glorify Him when we publicly honor Him with our lips, but privately have hearts that are far from Him. (Isaiah 29:13; Matthew 15:7-9)

10. God cannot be glorified where sin is pacified; and He cannot be extolled where sin is entertained. To live in and tolerate unrepentant sin is to write Ichabod across the doorpost of our lives and industry-"the glory of God has departed." (1 Samuel 4:21-22; 1 Corinthians 5:1-8)

11. We fail to glorify Him when pride struts like Nebuchadnezzar across the Babylonian palace of our accomplishments thinking our own hand has made us, our own hand has delivered us, our own hand has provided for us, our own hand has promoted us and our own hand has saved us. (Daniel 4:28-37; James 4:6)

12. We fail to glorify Him when we strive to please men rather than to please God. (Galatians 1:10: 1 Thessalonians 2:4)

13. We fail to glorify Him when we speak and sing of the benefits of the gospel, but fail to proclaim the Gospel itself. (Matthew 4:17, 7:13-27, 9:13, 16:24-26; Luke 14:26-33; John 1:12-13; Acts 20:27; Romans 3-5, 10:9-10; 1 Corinthians 2:2, 9:16; 2 Corinthians 4:5, 7:10; Galatians 1:6-8; Ephesians 2:8-9; Hebrews 2: 9-18; 1 John 2:22-23, 4:1-4, 5:1-3)

Part Two:
The Authority and Sufficiency of Scripture(the Hymnbook of Heaven)

14. The highest worship of God is the preaching of His Word (Luther). We cannot honor God more than listening to His Word with an obedient life. Music that is saturated accurately with the truth of God's Word is worthy of worship to the Lord. (Romans 10:14-17)

15. There is only one inspired, infallible rule and authority for all matters of life and godliness and it is the sufficient, pure, perfect, inerrent Word of God. (Psalm 19:7-14; 2 Timothy 3:16)

16. For God has even "exalted His Word above His name." (Psalm 138:2)

17. God's Word is His ultimate revelation and is thoroughly accurate, comprehensive and exhaustive in all its parts, even as it speaks to theology proper (the doctrine of God), doctrine, ethics, religious practice, science, geography, history (redemptive and actual), or any other topic. (Psalm 12: 6; 119:160; John 17:17)

18. All Scripture must harmonize (agree) with itself and thus interpret itself. Therefore, the greatest commentary and interpreter of Scripture is Scripture itself. (2 Peter 3:15-16)

19. Theology (systematic truths derived from the Word of God) and doxology (a word of glory, a note of praise, or a saying ascribing worth) are inseparable. As David says, "Thy statutes are my songs, in the house of my pilgrimage." His Word is our music, His lawbook is our songbook, and His statutes are our songs. (Psalms 119:54, 172)

20. Scripture speaks to all of life-therefore, our music may speak to every aspect of living. However, it must be based upon and not contrary to God's Word in principle, ethic, content and conduct. (2 Timothy 3:16-17; 2 Peter 1:3-4)

21. For instance, Esther and the Song of Solomon are the only books in the Bible that never mention the name of God. Yet, respectively, they speak with absolute clarity about the sovereignty of God in the political arena and of the beautiful expression of physical intimacy between a man and a woman in the context of a faithful, committed marriage.

22. In this Biblical world-view where are those like St. Paul, engaging the unsaved on Mars Hill, explaining "The Unknown God" in the midst of worldly philosophy and beliefs? That requires wisdom, integrity, cognitive reasoning, and maturity, a profound understanding of God's Word, and an unwavering courage to communicate the truth in love. (Acts 17:16-34)

23. As artists we have a tremendous responsibility to exegete God's Word before we exegete the times. We are teachers of God's truth, through the arts, that are deserving of a more strict judgment. (Colossians 3:16; James 3:1)

24. Paul soberly proclaims, "we are not like, as so many, peddling the Word of God for profit." (2 Corinthians 2:17a) To peddle means to make retail of, to huckster or to pawn something off as merchandise.

25. Isaiah 1:22 uses the same Greek word in the LXX as Paul uses for "peddling" when saying, "Your silver has become dross and your wine mixed with water." Those who mix wine with water did so to cheat the buyer. It resembled real wine and had the aroma of real wine, but in actuality was nothing more than a watered-down substitute-a cheap imitation.

26. Paul sternly warns that there are many con men who by slick eloquence and deceptive speech huckster or corrupt the true Word of God as retail merchandise; they dilute its truth to suit itching ears, while representing it as genuine, to purposely deceive and cheat the recipient for the sake of financial gain. (2 Corinthians 4:1-2; 2 Timothy 4:3-5)

27. As Paul admonishes he also affirms, "but as of sincerity, but as from God, we speak in the sight of God in Christ." (2 Corinthians 2:17b)

28. We have been given a sacred trust and holy privilege to be a steward of the mysteries of God in music ministry. If our music does not square with the truth of God's Word, it must be rejected and cannot be embraced as profitable for godliness, beneficial exhortation to the church or as an effectual proclamation of the gospel. Dare we take it flippantly? (1 Corinthians 4:1f; 2 Corinthians 4:5; 1 Thessalonians 2:13)

29. Artistic license may be enjoyed when describing personal testimonies or life experiences, but our music must conform precisely to Biblical truth when addressing the person of God and His character, the gospel of Jesus Christ or the working of the Holy Spirit. (Psalm 50:16-23; 1 Timothy 6:3-5)

30. We need artists who will balance their zeal with knowledge to invest their lives in the daily discipline of Bible study, and then, to write with the fire, passion and enthusiasm which that study has illumined to communicate the glorious language of the church-the holy Word of God. (Psalm 1, 119)

31. For if in our worship we pervert His Word, we pervert the truth about God. If in our music we distort His doctrine, we distort a right view of Him. If in our song we misrepresent the Scriptures, we misrepresent the Savior. And if in our ministries we twist His truth, we dishonor His character. (2 Timothy 2:15)

32. Failure here is costly-for it is tantamount to breaking the third commandment: do not take the name of the Lord God in vain. (Exodus 20:7)

33. We are to crave the Word (1 Peter 2:2); have a delight in, a longing for and a love of it (Ibid.); preach, admonish, exhort and teach its truth (2 Timothy 4:2); take it as our song (Psalm 119:54); hide it deep in our hearts (Ibid. 119:11); meditate upon it (Ibid. 1:2); obey it (John 14:15); proclaim it (Matthew 4:23); guard it (2 Timothy 1:13-14); hope in it (Romans 15:4); be sanctified by it (John 17:17); desire it more than all the world's delicacies and treasure it more than all the world's riches (Psalm 19:10); to be hearers and doers of it (James 1:22): contend for it (Jude 3); rightly divide it (2 Timothy 2:15); never add to it or take way from it (Revelation 22:18-19); for it is perfect, sure, right, pure, clean and true (Psalm 19:7-9).

Part Three:
The Character of Christian Music

34. Our Creator God has given us music-psalms, hymns and spiritual songs to use for praise and worship, the proclamation of His name and attributes, to teach and admonish one another unto holy living and to provide thanksgiving for His worth and works. (1 Chronicles 16:7-36)

35. Genuine Christian music has as its ultimate aim the glory of God. Anything less than this will at the end bear the fruit of self-glory and is music not honoring to the Lord. "Blessed is he who sings when no one is in the auditorium" - for that checks motive. (Miller) (Psalm 18; 96:1-6; 105:3)

36. Music is used according to the Apostle Paul in Colossians 3:16 to encourage, council, warn, correct, comfort and teach Biblical truth. According to David in 1 Chronicles 25:1-5 the Levites used music to prophesy, give thanks and praise to the Lord. It was music rendered in the house of the Lord for the service of the house of God.

37. The first song ever recorded in Scripture is in Exodus 15 as a song of deliverance written by Moses after God had delivered them out of Egypt and destroyed Pharaoh's army at the Red Sea. It describes God's glorious deeds, His inscrutable ways, His attributes and character, His preeminence as the only true God and His eternal reign as Sovereign Lord and King. (compare, 1 Chronicles 16:8-36.)

38. Psalms, hymns and spiritual songs flow from a life where His Word richly dwells and out of the life that is filled, or controlled, by the Holy Spirit. (Colossians 3:16-17; Ephesians 5:17-20)

39. Life in the Spirit and life in the Word are identical bearing the fruit of godly music honoring to the Lord. (1 Timothy 1:18-19)

40. Authentically Christian music was never intended for casual use or purely for entertainment. (1 Chronicles 23:5)

41. Christian music, originally called Jesus Music, once fearlessly sang clearly about the gospel. Now it yodels of a Christ-less, watered-down, pabulum-based, positive alternative, aura-fluff, cream of wheat, mush-kind-of-syrupy, God-as-my-girlfriend kind of thing.

42. Christian music today lacks the power and authority that it once enjoyed for it has lost its identification with the Lord Jesus Christ. As Moses has said, "The Lord is my strength and my song… (Exodus 15:2)

43. We are to sing a new song to the Lord. It is a song of the redeemed people of God. This new song is a different and distinctive song, a more glorious song, a purer, truer and a more beautiful song than the world can ever sing. (Psalm 33:3; 96:1; 149:1; Revelation 5:9-10)

44. "In Scripture, the word new is used more frequently in relation to song than to any other feature of salvation." (MacArthur) New is not used to mean new in time, but new in character or of a different nature compared to what was old. (Isaiah 42:10)

45. Christian music stands separate from the world's music for by definition it is Christ-centered music. Even the style is not neutral and music in and of itself is not amoral, but it is "the incarnation of the message." (Horton) Both must honor and bring glory to the Lord Jesus Christ. (1 Chronicles 15:16)

46. Therefore, when Christian artists today take the old song of the world, dress it up, modify it and say it now represents the person of Jesus Christ, a Christian message or describes the character of God, they fortuitously assault the gospel and diminish the gift that has been entrusted to them. This is inappropriate at best and sacrilegious at worst. We cannot pour new wine into old wineskins. (Psalm 137; Mark 2:22)

47. Music can be appreciated and used in two wonderful, yet unique ways: creatively and redemptively. (Psalm 150; 96:9)

48. Creatively, it is enjoyed as part of God's creation, celebrated and shared by Christians and non-Christians alike under God's common benevolence-"the rain falls on the just and the unjust." (Matthew 5:45)

49. Redemptively, it is used in the church corporately and individually as part of the totality of worship and praise to the One Triune God. (1 Chronicles 25:1-8)

50. While God has created many expressions to communicate His truths, music is unique. It is the only art that has a place in heaven and will endure for eternity. The angels sing, the elect saints sing and someday, we will hear the Lord Jesus Himself "sing praise in the midst of the assembly" (Hebrews 2:12; Revelation 15:3-4).

51. Christian music is unlike the music of Babylon, the world, which near the end of the age will cease: "The sound of harpists, musicians, flutists, and trumpeters, shall not be heard in you anymore." (Revelation 18:22)

52. God promises to silence the song of the ungodly. "I will silence the sound of your songs, and the sound of your harps will be heard no more." (Ezekiel 26:13) Even in hell, they will have no song to sing.

53. Beloved, as Christian artists, may we sing of that which endures for eternity.

Part Four:
The Character of the Christian Musician(Personal Integrity and Holiness)

54. The Biblical model of the musician originated from the Levitical priesthood, as musicians were appointed by the Levites under King David's command, to proceed in worship, with the priests, before the ark of God. Its nature was prophetic to Israel and ecclesiastical in role, i.e., used in temple worship. (1 Chronicles 15:16; 23:5; 25:5-6)

55. They were able to teach and were skillful in craft. "The chief of the Levites was Chenaniah, the master musician, who gave instruction to the singers because he was skillful." (1 Chronicles 15:22)

56. They served in the context of temple worship. "Of the thirty-eight thousand Levites who ministered in the Temple, four thousand were appointed to lead in the worship, thanksgiving and praise of the Lord." The model is clear. Pastoral charge over the arts is essential. (1 Chronicles 23:5)

57. Those calling themselves Christians are characterized by new life in Jesus Christ-old things pass away, all things become new. (2 Corinthians 5:17)

58. The Christian singer has a triumvirate charge of service to the Lord Jesus: Sound doctrine, Christ-centered worship and holy living. These three pillars elucidate the foundation of true Christian music ministry and godly character. (Psalm 119:54, 172)

59. Take away any one of these pillars and the structure topples. For example, an obedient life given in worship to Christ absent of sound doctrine will be empty praise and on the path to error. (Colossians 3:16)

60. Secondly, sound theology sung out of the beauty of holiness but lacking in heartfelt worship to Christ leads to pride or self-glory and the chastisement of the Father. (Hebrews 12: 5-11)

61. Lastly, a powerful doctrine sung in glory to Christ with an impure life is noise to the ears of our holy God. Submission to the Lordship of Jesus Christ and obedience to the Word of God are marks of the worthy walk of faith. However, when Biblical standards are dishonored and unrepentant sin persists we must adhere to the instruction of the Word-stop the music until the life is right. (Amos 5:23-24)

62. Godly character exhibited in response to sound doctrine is paramount in serving the Lord. To live privately what we proclaim publicly is the manifestation of genuine faith. That is why from the stockroom to the stage Christ-likeness should evidence our behavior. God has not called us to be successful but faithful. (2 Corinthians 6:3-10)

Part Five:
Guarding the Trust(Accountability to the Local Church)

63. Music, by Biblical definition, is a ministry. (1 Chronicles 15:17, 22)

64. Ministry is defined as service to God and His creatures as we employ our Spirit-given giftedness, according to the instruction of Scripture as good stewards of the manifold grace of God for the advancement of His kingdom; that in all things God may be glorified through Jesus Christ. (1 Peter 4:10-12)

65. God has designed genuine ministry to be inseparable from the life and leadership of the local church. Any ministry that does not strengthen one's commitment to the local church is inconsistent with the purposes of Christ. (Acts 2:42-47; Hebrews 10:23-25)

66. There are five reasons why we should love and serve the church: Firstly, Jesus Christ promised to build the Church-therefore, my commitment should be to it (Matthew 16:18; Acts 2:39-47).

67. Secondly, He purchased the Church with His own precious blood-therefore, I love those for whom He died (1 Peter 1:19; 1 John 3:14-16).

68. Thirdly, the Church is the predominate agency through which God's will is manifested on earth-therefore, it is the community with whom I labor (Ephesians 1:9-10; Colossians 1:28-29).
69. Fourthly, the Church is the only earthly expression of heaven-therefore, we must daily grow together in conformity to the fullness of Christ (2 Peter 3:10-14; Revelation 4:4-11; Ephesians 4:12-13).

70. Fifthly, the gates of Hades will not prevail against the Church-therefore, in light of the assured victory through our Lord Jesus Christ, our worship and toil is not in vain (Matthew 16:18; 1 Corinthians 15:54-58).

71. In response to these truths and to insure a life of godliness and holiness and to guard against blind spots in personal life issues, vocation and theology-submission to the plurality of godly leaders within the church is essential. (1 Timothy 3:1-7)

72. We are to obey, honor and pray for the faithful pastors in the church who have been given this sacred trust. They are those who are instructed by the Lord to keep watch over our souls as ones that will give an account. Woe to the shepherds who do not take their responsibility to shepherd the flock of God seriously. They dishonor the Savior. They disobey the Scriptures. They diminish their office and defame their calling. (Hebrews 13:7, 17; 1 Peter 5:1-4)

73. In the case of a Christian being overtaken in sin, proper discipline must be exercised within the church to bring about restoration and reconciliation (as prescribed in Matthew 18:15-20; Galatians 6:1-2; 2 Thessalonians 3:6-15). This is to confirm repentance and to guard the purity of one's life personally as well as the entire body of Christ corporately.

Part Six:
To not be Unequally Yokedwith an Unbelieving World

74. The CCMI has committed spiritual adultery in joining itself with the wayward world in trying to forward the message of the gospel. This has and will prove to be fatal for Gospel music, as we know it today. (Deuteronomy 32:22-24; Psalm 1; Jeremiah 17:5-8)

75. We cannot partner with the unbelieving world in a common spiritual enterprise or ministry. To harness unbelievers and believers in a Christ-centered endeavor is to be unequally yoked. (2 Corinthians 6:14-16)

76. We must be separate from non-Christians in positions of ownership, authority or influence in the advancement of the gospel. (Ibid.)

77. The kingdom of light and the kingdom of darkness are two mutually exclusive worlds; two opposing societies; two converse communities that are incompatible and incongruous with each other in regards to the faith. (Ibid.)

78. One is characterized by righteousness, light, Christ, believers and the temple of God. Lawlessness, darkness, Belial, unbelievers and the temple of idols distinguish the other. One is based on God's truth-the other on Lucifer's lies. In matters of Christian faith and belief no partnership does or really can exist between these two realms. (Ibid.)

79. "To the pure all things are pure, but to those who are defiled and unbelieving nothing is pure; but even their mind and conscience are defiled. They profess to know God, but in works they deny Him, being detestable, disobedient, and disqualified for every good work." (Titus 1:15-16)

80. God is our Father and we, as His children, must disavow all praetorian religious and spiritual alliances with sin and Satan or we will forfeit the joy and blessing that flow from obedient fellowship in the Lord Jesus Christ. (2 Corinthians 6:17-18)

81. Satan's number one assault on the church is to infiltrate with error. He doesn't want to fight the church-he wants to join it. (John 8:44; 2 Corinthians 11:12-15; 1 Timothy 4:1)

82. Undiscerning believers think it a profound ministry strategy to join forces with unregenerate people in forwarding the gospel. Unwittingly, they harness Jesus Christ, the Worthy One, with Belial or Satan, the worthless one, in an unholy alliance-the very essence of being unequally yoked. (2 Corinthians 6:15)

83. "Ephraim is joined to idols. Let him alone." (Hosea 4:17)

84. We are not, however, called to isolationism. We are called to be salt and light in the world. We are to be faithful witnesses of God's mercy, love and grace to the lost and dying. We are to cultivate personal relationships with unbelievers, love our neighbor and our enemy, serve them and share our faith with them. (Matthew 5:13-16; 40-44)

85. We are to be in the world…but not of it-and this is our greatest challenge. Separation is not being divorced from contact with the world, but from complicity with and conformity to it. (1 John 2:15-17)

86. For instance, it is not unBiblical to consult non-Christian experts in matters of business, craft or trade (though whenever possible, Christian experts respected in these fields are preferable because of a shared integrity), but we can never engage in intimate binding-indissoluble relationships, alliances or partnerships that result in shared responsibility or authority for ministry purposes. (Deuteronomy 22:9-11; Philippians 2:14-15))

87. The promise of increased financial resources, wider distribution and a larger audience is not a justification for the surrender of our spiritual autonomy. (Luke 4:4-12; Ephesians 5:8-12)

88. It is impossible for God to fully bless and use His children who are in compromise with non-believers. (Romans 8:7-8)

89. "Adulterers and adulteresses. Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God." (James 4:4)

Part Seven:
To Be Above Reproach

90. If true Reformation in CCMI occurs, it will mean that every facet of music ministry will ultimately be affected and undergo godly transformation. The need to recapture "the economy of God" in our daily business activities is not optional, but essential.

91. Honesty in business dealings, practice, relationships and all activities pursuant in our service to the church, the world and to the Lord Jesus is indispensable to effectively carrying out the calling and mission of Record Company Executives, Promoters, Agents, Managers, Artists, Publishers, Radio, Retail and Road Crews, etc. (1 Peter 2:12-18)

92. To have a good name in the community-at-large is vital in representing Christ. We must demonstrate honest, equitable handling of the lessor things: business, money, trade, etc., in order to be entrusted with the superior things: His word, the church and the souls of men. (Psalm 15:2-5; 1 Timothy 2:1-2; Titus 3:1-2)

93. To that end, we must purpose to have our yes mean yes and our no mean no. (Matthew 5:37)

94. To never sue a fellow Christian to resolve disputes, or risk damaging a witness or testimony to an unbeliever through civil litigation for requital. We will reserve the right to be wronged rather than wrong someone by demanding our rights. (1 Corinthians 6:1-7)

95. Exhaustive means to settle conflicts should be pursued through Christian arbitration as overseen in the context of the local church under duly recognized pastoral authority. (Ibid.)

96. We will purpose to keep personal relationships more important than business deals; family more valuable than commodities; and faith more precious than fortune. The struggle is maintaining an eternal perspective in the transitory moments. May our light so shine before men. (Psalm 90:12; Matthew 5:16; Ephesians 5:22-33; Philippians 2:1-5; 1 Peter 3:7)

Part Eight:
Reclaiming Christian Music and Ministry for Christ

97. To bring reformation to Christian music we must purpose, by God's grace, to do several things. (2 Corinthians 13:7; 2 Timothy 2:1; Titus 2:12-13)

98. Fast, mourn, weep and pray over the sins of our industry, the church and our personal lives. (Nehemiah 1:5-11; Isaiah 6:4-3-9; Daniel 9:4-9; Ezra 9:6-15)

99. Return to our First Love. (Matthew 22:37; Romans 5:5; 1 Peter 1:8; 1 John 5:3; Revelation 2:4)

100. Remember how far we have fallen. (Luke 15:11-32; Revelation 2:5)

101. Repent of our sins. This is a complete, decisive change of mind and action. (Jeremiah 51:45; Luke 16:11-13; Revelation 2:5, 16, 22; 3:3, 19)

102. Repeat the deeds we did at first. "It is a reversal of the status quo, a deliberate repudiation of former sins and a complete return to the standards and will of God." (Thomas) (Ephesians 2:10; James 2:14-26; Revelation 2:5)

103. Reform or be removed. The Lord promises to remove the lampstand from its place -unless [we] repent. God's judgement always follows habitual, unrepentant sin. (2 Timothy 2:19; Hebrews 12:5-11; Revelation 2:6)

104. Renew your obedience to walk by, be-filled with, pray in, to not grieve or quench the Holy Spirit. (Galatians 5:16; Ephesians 5:18; Jude 20; Ephesians 4:30; 1 Thessalonians 5:19.)

105. Reconcile yourself to the local church. Place yourself, your family and your vocation under faithful pastoral instruction. (Hebrews 13:7, 17)

106. Pray for the leaders of every facet of our industry that they will honor the Lord Jesus with obedient lives in doing the right thing, consistent with Scripture, no matter what the cost personally or corporately. (Ephesians 6:18-20; 1 Timothy 2:1-3)

107. Take a step of faith. Come away from the current industry model like Abraham venturing out into the wilderness with only the promise of God as his surety. Begin to build authentic Christian Music Ministry again. (Romans 1:17; Hebrews 10:38, 11:1, 6)

May God grant to us, according to His grace, the courage, faith andwisdom to accomplish all that He has purposed us to do for His glory.

Please take the time and visit Steve Camps blog...He is truly a blessing...

http://stevenjcamp.blogspot.com

by His Grace alone,

Bill

Read more...

How committed to Christ are you? Are you in the faith?

Two opportunities lay before you, which today would you choose?

A. Nice house, Hot cars, HDTV, Popularity, Great riches, Easy life.

B. Dirty hut, Rusty Ford, Black & White TV, Hated among men, Poverty, A certain early death.

All most everyone I ask this question have answered (A). No one ever says to me, Bill, I would love to sign up for (B)...

Here are some individuals who have answered this question in the past!!!

Foxe's Book of Martyrs

Chapter 1 - History of Christian Martyrs to the First General Persecutions Under Nero

Christ our Savior, in the Gospel of St. Matthew, hearing the confession of Simon Peter, who, first of all other, openly acknowledged Him to be the Son of God, and perceiving the secret hand of His Father therein, called him (alluding to his name) a rock, upon which rock He would build His Church so strong that the gates of hell should not prevail against it. In which words three things are to be noted: First, that Christ will have a Church in this world. Secondly, that the same Church should mightily be impugned, not only by the world, but also by the uttermost strength and powers of all hell. And, thirdly, that the same Church, notwithstanding the uttermost of the devil and all his malice, should continue.

Which prophecy of Christ we see wonderfully to be verified, insomuch that the whole course of the Church to this day may seem nothing else but a verifying of the said prophecy. First, that Christ hath set up a Church, needeth no declaration. Secondly, what force of princes, kings, monarchs, governors, and rulers of this world, with their subjects, publicly and privately, with all their strength and cunning, have bent themselves against this Church! And, thirdly, how the said Church, all this notwithstanding, hath yet endured and holden its own! What storms and tempests it hath overpast, wondrous it is to behold: for the more evident declaration whereof, I have addressed this present history, to the end, first, that the wonderful works of God in His Church might appear to His glory; also that, the continuance and proceedings of the Church, from time to time, being set forth, more knowledge and experience may redound thereby, to the profit of the reader and edification of Christian faith.

As it is not our business to enlarge upon our Savior's history, either before or after His crucifixion, we shall only find it necessary to remind our readers of the discomfiture of the Jews by His subsequent resurrection. Although one apostle had betrayed Him; although another had denied Him, under the solemn sanction of an oath; and although the rest had forsaken Him, unless we may except "the disciple who was known unto the high-priest"; the history of His resurrection gave a new direction to all their hearts, and, after the mission of the Holy Spirit, imparted new confidence to their minds. The powers with which they were endued emboldened them to proclaim His name, to the confusion of the Jewish rulers, and the astonishment of Gentile proselytes.

St. Stephen

St. Stephen suffered the next in order. His death was occasioned by the faithful manner in which he preached the Gospel to the betrayers and murderers of Christ. To such a degree of madness were they excited, that they cast him out of the city and stoned him to death. The time when he suffered is generally supposed to have been at the Passover which succeeded to that of our Lord's crucifixion, and to the era of his ascension, in the following spring.
Upon this a great persecution was raised against all who professed their belief in Christ as the Messiah, or as a prophet. We are immediately told by St. Luke, that "there was a great persecution against the church which was at Jerusalem;" and that "they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles."
About two thousand Christians, with Nicanor, one of the seven deacons, suffered martyrdom during the "persecution that arose about Stephen."

James the Great

The next martyr we meet with, according to St. Luke, in the History of the Apostles' Acts, was James the son of Zebedee, the elder brother of John, and a relative of our Lord; for his mother Salome was cousin-german to the Virgin Mary. It was not until ten years after the death of Stephen that the second martyrdom took place; for no sooner had Herod Agrippa been appointed governor of Judea, than, with a view to ingratiate himself with them, he raised a sharp persecution against the Christians, and determined to make an effectual blow, by striking at their leaders. The account given us by an eminent primitive writer, Clemens Alexandrinus, ought not to be overlooked; that, as James was led to the place of martyrdom, his accuser was brought to repent of his conduct by the apostle's extraordinary courage and undauntedness, and fell down at his feet to request his pardon, professing himself a Christian, and resolving that James should not receive the crown of martyrdom alone. Hence they were both beheaded at the same time. Thus did the first apostolic martyr cheerfully and resolutely receive that cup, which he had told our Savior he was ready to drink. Timon and Parmenas suffered martyrdom about the same time; the one at Philippi, and the other in Macedonia. These events took place A.D. 44.

Philip

Was born at Bethsaida, in Galilee and was first called by the name of "disciple." He labored diligently in Upper Asia, and suffered martyrdom at Heliopolis, in Phrygia. He was scourged, thrown into prison, and afterwards crucified, A.D. 54.

Matthew

Whose occupation was that of a toll-gatherer, was born at Nazareth. He wrote his gospel in Hebrew, which was afterwards translated into Greek by James the Less. The scene of his labors was Parthia, and Ethiopia, in which latter country he suffered martyrdom, being slain with a halberd in the city of Nadabah, A.D. 60.

James The Less

Is supposed by some to have been the brother of our Lord, by a former wife of Joseph. This is very doubtful, and accords too much with the Catholic superstition, that Mary never had any other children except our Savior. He was elected to the oversight of the churches of Jerusalem; and was the author of the Epistle ascribed to James in the sacred canon. At the age of ninety-four he was beat and stoned by the Jews; and finally had his brains dashed out with a fuller's club.

Matthias

Of whom less is known than of most of the other disciples, was elected to fill the vacant place of Judas. He was stoned at Jerusalem and then beheaded.

Andrew

Was the brother of Peter. He preached the gospel to many Asiatic nations; but on his arrival at Edessa he was taken and crucified on a cross, the two ends of which were fixed transversely in the ground. Hence the derivation of the term, St. Andrew's Cross.

St. Mark

Was born of Jewish parents of the tribe of Levi. He is supposed to have been converted to Christianity by Peter, whom he served as an amanuensis, and under whose inspection he wrote his Gospel in the Greek language. Mark was dragged to pieces by the people of Alexandria, at the great solemnity of Serapis their idol, ending his life under their merciless hands.

Peter

Among many other saints, the blessed apostle Peter was condemned to death, and crucified, as some do write, at Rome; albeit some others, and not without cause, do doubt thereof. Hegesippus saith that Nero sought matter against Peter to put him to death; which, when the people perceived, they entreated Peter with much ado that he would fly the city. Peter, through their importunity at length persuaded, prepared himself to avoid. But, coming to the gate, he saw the Lord Christ come to meet him, to whom he, worshipping, said, "Lord, whither dost Thou go?" To whom He answered and said, "I am come again to be crucified." By this, Peter, perceiving his suffering to be understood, returned into the city. Jerome saith that he was crucified, his head being down and his feet upward, himself so requiring, because he was (he said) unworthy to be crucified after the same form and manner as the Lord was.

Paul, the apostle, who before was called Saul, after his great travail and unspeakable labors in promoting the Gospel of Christ, suffered also in this first persecution under Nero. Abdias, declareth that under his execution Nero sent two of his esquires, Ferega and Parthemius, to bring him word of his death. They, coming to Paul instructing the people, desired him to pray for them, that they might believe; who told them that shortly after they should believe and be baptized at His sepulcher. This done, the soldiers came and led him out of the city to the place of execution, where he, after his prayers made, gave his neck to the sword.

Jude

The brother of James, was commonly called Thaddeus. He was crucified at Edessa, A.D. 72.

Bartholomew

Preached in several countries, and having translated the Gospel of Matthew into the language of India, he propagated it in that country. He was at length cruelly beaten and then crucified by the impatient idolaters.

Thomas

Called Didymus, preached the Gospel in Parthia and India, where exciting the rage of the pagan priests, he was martyred by being thrust through with a spear.

Luke
The evangelist, was the author of the Gospel which goes under his name. He traveled with Paul through various countries, and is supposed to have been hanged on an olive tree, by the idolatrous priests of Greece.

Simon

Surnamed Zelotes, preached the Gospel in Mauritania, Africa, and even in Britain, in which latter country he was crucified, A.D. 74.

John

The "beloved disciple," was brother to James the Great. The churches of Smyrna, Pergamos, Sardis, Philadelphia, Laodicea, and Thyatira, were founded by him. From Ephesus he was ordered to be sent to Rome, where it is affirmed he was cast into a cauldron of boiling oil. He escaped by miracle, without injury. Domitian afterwards banished him to the Isle of Patmos, where he wrote the Book of Revelation. Nerva, the successor of Domitian, recalled him. He was the only apostle who escaped a violent death.

Barnabas

Was of Cyprus, but of Jewish descent, his death is supposed to have taken place about A.D. 73.

And yet, notwithstanding all these continual persecutions and horrible punishments, the Church daily increased, deeply rooted in the doctrine of the apostles and of men apostolical, and watered plentously with the blood of saints.

Is our heart Christ Centered? Are we set apart for Him? Are we in the faith? These are questions we must ask on a daily basis.

The Apostle Paul asks this very question in 2 Corinthians 13:5 "Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves that Jesus Christ is in you?-unless indeed you are disqualified." Peter also brings this to light in 2 Peter 1:10, charging the brethren to be even more diligent to make your call and election sure.

Jesus addresses this in Mathew 6:19 "Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal." Jesus goes on to say and this really sums it up for all of us. This is our measuring stick and guide. Here is what Jesus says in vs 21. "For where your treasure is, there will your heart be also."

Where is your treasure today? Eternal things... or Earthly things... Would you risk everything you own, I mean everything, just to see one man repent of his sin and be regenerated by Christ? I am convinced, that the biggest problem with "Western Christianity" is that "Christians" are to busy living like this is their home. We must repent of this great evil !!!

by His Grace alone

Bill

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