A Truly Reformed Study Bible

Alas!  Though I enjoyed my New Geneva Study Bible (now called the Reformation Study Bible) I was always disappointed that I couldn't get it in the Authorized King James version.  The NKJV was okay, but my preference is the majestic old English of the AV.  My New Geneva has lost it's binding and it's literally in pieces (I found just the cover in the school room last night and asked Christine if she knew where the rest of it was). 

I have held out purchasing the beloved (by many) ESV Study Bible for several reasons, but the main one being that I would still want my good old KJV right along side.  If I spend the money on a study Bible, I'd really rather it be the version that I enjoy studying the most.  I realize there are translational errors, but with all the study tools available for the original languages, it rarely stirs me wrong.

With that said, this announcement from Joel Beeke at Reformation Heritage Books made me drool with anticipation for the results of this endeavor.

"It's KJV.  It's a Study Bible.  It's Reformed.  It's Experiential.  It's projected for 2014."

Yeehaw! 

O The Deep Deep Love

We sang this beautiful hymn last week in Sunday morning worship.

Oh the Deep, Deep Love

1. Oh the deep, deep love of Jesus

Vast, unmeasured, boundless, free

Rolling as a mighty ocean

In its fullness over me

Underneath me, all around me

Is the current of Your love

Leading onward, leading homeward

To Your glorious rest above

Chorus       

Oh the deep, deep love

All I need and trust

Is the deep, deep love of Jesus

2. Oh the deep, deep love of Jesus

Spread His praise from shore to shore

How He came to pay our ransom

Through the saving cross He bore

How He watches o’er His loved ones

Those He died to make His own

How for them He’s interceding

Pleading now before the throne

3. Oh the deep, deep love of Jesus

Far surpassing all the rest

It’s an ocean full of blessing

In the midst of every test

Oh the deep, deep love of Jesus

Mighty Savior, precious Friend

You will bring us home to glory

Where Your love will never end

Original Words by Samuel Trevor Francis (1834-1925). Music, chorus, and alternate words by Bob Kauflin. © 2008 Sovereign Grace Praise (BMI). Sovereign Grace Music, a division of Sovereign Grace Ministries. From Come Weary Saints. All rights reserved. International copyright secured.

North American administration by Integrity Music. International administration by CopyCare International.

Come Christians, Join To Sing,..

Have you ever stood in Sunday worship service singing the words to the hymn but thinking, "Does it really need to be this warm in here?", or "Boyee, my tie matches my wife's dress perfectly?", or "Do I really sound that bad/good to those around me?"?  I am guilty!  Maybe you haven't actually asked those questions, but surely I'm not the only one that is guilty of a wandering mind during singing songs of worship and adoration to the most high God.

We are sinful creatures that can too easily become hardened and calloused in out hearts.  If we do not soberly prepare for the honor of worship, we can become too familiar and lose the awe.  As in all our spiritual duties, our singing can become a clanging gong when the heart is not in it.  Perhaps we have forgotten that God can raise up the rocks to cry out in His name.  Do we really imagine that He takes pleasure in vain repetitions?

By His grace, we can revive a zeal in our singing!  He has given us all that we need to sing as the London Baptist Confession describes in Chapter 22.6:  "singing with grace in our hearts to the Lord".  Wilhelmus A’Brakel, a Dutch Reformed pastor from the 17th century, gives us a few pointers in this section from The Christian's Reasonable Service, Vol 4: that can be used to aid us as we seek to sing with fervency:

First, you must know that singing is not a neutral matter in which you may or may not engage. Rather, it is God’s command. As we have shown you before, God requires this from you and desires to be served by you in this manner. Consider these and similar quotes and impress them upon your heart as being mandatory. Begin to engage in this duty with an obedient heart; break open your mouth and your closed heart will open as well.

Secondly, God has created this ability in the very nature of man. This is to be observed in children of three or four years old. Take note of how they walk around the house while singing at the same time. Observe how even in nature the birds in their own way already praise their Creator early in the morning by way of singing. If you go outside in the morning, or if you have birds in your home, you will hear it. Will the birds and small children rebuke you, and would you, who have the greatest reason in the world to sing joyously, be dumb and silent?

Thirdly, it is the work of angels, for they glorify the Lord in song (cf. Job 38:7; Luke 2:13-14; Rev. 5:11-12), and it is the work of the church upon earth and in heaven: “And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation” (Rev. 5:9); “And they sung as it were a new song before the throne…and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth” (Rev. 14:3); “And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are Thy works, Lord God Almighty” (Rev. 15:3). If you have no desire to sing, then what will you do in church and in heaven? Furthermore, if you are desirous to magnify the Lord with an eternal hallelujah, you should presently begin upon earth.

Fourthly, God is particularly pleased when His children praise Him in song. There where the Lord is sweetly praised in song, there He will come with His blessings. “But Thou art holy, O Thou that inhabitest the praises of Israel” (Ps. 22:3). It is noteworthy to consider what transpired at the dedication of the temple. “It came even to pass, as the trumpeters and singers were as one…that then the house was filled with a cloud…so that the priests could not stand to minister by reason of the cloud: for the glory of the LORD had filled the house of God” (2 Chr. 5:13-14). When Jehoshaphat, together with his army, lifted up their voices in joyous exclamation and song (2 Chr. 20:22), the Lord defeated their enemies. When Paul and Silas sang praises unto God in the middle of the night, the doors of the prison were opened and the bands of all the prisoners were loosened (Acts 16:25-26). Therefore, if you are desirous to please the Lord, and delight in having the Lord visit your soul and desire to experience His help, then accustom yourself to singing.

Fifthly, singing will move a heart which frequently remains unmoved during prayer. It can be that while singing the tears will drip upon the book. Have you not frequently experienced this? Have not you been stirred up by hearing the singing of others? Others will therefore also be stirred up by your singing. The Papists in France knew this, and therefore they strictly forbade the singing of psalms and meted out cruel punishment for this—even prior to massacring the church. Therefore, no longer be silent, but lift up your voices—in spite of the devil and all the enemies of God—to the honor and glory of your God, as this has done you too much good already (and still does) than that you would refrain from thanking the Lord with songs of praise. You must furthermore do so in order that you might stir up others to serve the Lord with gladness. It will then become manifest to all natural men that godliness is a joyous rather than a grievous life, and they will become desirous for this as well. And if you sing, sing with understanding, with a fervent desire, conscious of the presence of the Lord (and thus reverently), with a modest demeanor, and with both inner and external attentiveness, so that it may all be becoming before the Lord and to the edification of others who surround us.”

Reformed Baptists and the Sabbath

I read this quote from a sermon preached by Jim Savastio, Pastor of the Reformed Baptist Church of   Louisville, KY.  In light of my last post on the Sabbath, I thought it would be appropriate to archive as an addendum.

Reformed Baptists have a conviction that the Law of God (as expressed in the Ten Commandments) is regulative in the life of the New Covenant believer. Paul says in 1 Corinthians 7:19 that, “Circumcision is nothing and uncircumcision is nothing, keeping the commandments of God is what matters.” The present age is an antinomian (lawless) age of Christianity, which makes no demands on its ‘converts,’ but God’s way of holiness has not changed. The law written on the heart in creation (Romans 2:14, 15) is the same law codified in the Ten Commandments on Sinai and the same law written on the hearts of those who enter into the New Covenant (Jeremiah 31:33 and 2 Corinthians 3:3). The Apostle John wrote “He who says, ‘I know Him,’ and does not keep His commandments, is a liar, and the truth is not in him.” Jesus told His disciples that the way in which they would demonstrate that they truly loved Him was by obeying His commandments. Jesus said in Matthew 7 that many professing Christians will find themselves cast out on the last day because they were “practicers of lawlessness” who did not do the Father’s will. Among the laws of God none is so hated as the thought that God requires believers to give of their time to worship him and to turn from worldly pursuits. In recent years many have leveled an unrelenting attack upon the Fourth Commandment. The Presbyterian pastor and Bible commentator Albert Barnes once wrote,

“There is a state of things in this land that is tending to obliterate the Sabbath altogether. The Sabbath has more enemies in this land than all the other institutions of religion put together. At the same time it is more difficult to meet the enemy here than anywhere else: for we come into conflict not with argument but with interest and pleasure and the love of indulgence and of gain.”

John Bunyan wrote, “A man shall show his heart and life, what they are, more by one Lord’s Day than by all the days of the week besides. To delight ourselves in God’s service upon His Holy Day gives a better proof of a sanctified nature than to grudge at the coming of such days.”

Modern man is so addicted to his pleasures, his games and his entertainment that the thought that he must give them up for twenty-four hours to worship and to delight in God is seen as legalistic bondage. It is a particular grief to see those who profess to love Jesus Christ shrink from turning from their own pleasures. To God’s people, who love His law and meditate upon it to the delight of their blood-bought souls, such a commandment is not bondage, but a precious gift.

Sunday's On the Way!

The Sabbath day has become a very precious thing to my family and me in the last decade.  It is a central thought in my mind on more occasions than just during the actual Sabbath day itself.  It is becoming grievously evident to me that the more my heart is drawn to a holy observance of this commandment, the more I seem to notice the disregard for it in our day.  So am I in league with the legalistic weird-os, or is the Lord convicting us of a blessing that has been severely neglected in our contemporary Christianity.  If it's the former, no problem, I'm no stranger to being weird!  If it's the latter, then the felt burden in my heart for the church is justified.

"The Sabbath was made for man..."

 In the words of our Savior and self-proclaimed Lord of the Sabbath, we find a treasure established in creation in this day that was ordained; literally "made for man".  One day in seven to practice what eternity will hold for God's people. 

When we consider what it is "to rest", thoughts are elicited of peace, pause for reflection, a cease from labors (perhaps to enjoy the fruits thereof), etc.  We also might consider that rest is something that follows a goal being reached or an end to a project.  It is the celebration of a purpose being fulfilled.  This is beautiful for the believer, to find in the Sabbath, a day in every week that to be set aside in order to remind ourselves of God's purposes being fulfilled in our lives, and ultimately fulfilled in glorification.  All these blessings determined in eternity by the Father, purchased by the perfect work of Christ, completed at His resurrection, and sealed in our hearts by the Holy Spirit.  What a gift!

A whole day to cease from our earthly labors and entertainments and bask in what He has ordained for us.  An entire day out of our busy weeks solely intended for a "dress rehearsal" of what is ours in the eternal Sabbath.  Celebrating the Sabbath is anticipating glory where we will worship Him, serve Him, enjoy Him, and love Him without hindrance.

Sure, we strive to glorify and enjoy Him in all that we do, but the distractions of our worldly employments and responsibilities (not to mention entertainments) are far too noisy for us to focus our minds and hearts upon Him and our proper duties as we ought, and in the same manner afforded us on the Sabbath.  One day in seven, set apart, not to be defiled with the common affairs, but sanctified for the purpose of spiritual edification, nourishment, growth, and discipline.  Our loving Creator, mindful of our tendencies to be distracted, instituted the Sabbath for us at creation.  Furthermore, to prevent us from allowing it to slip from our souls and forfeiting the benefits, He commanded us to REMEMBER the Sabbath day, and to KEEP it holy!

It is a shame to behold, but most today (I'm speaking of professing believers here), do not only leave off striving to keep it holy, but readily look forward, and make plans, to defile it with the pleasures of entertainment and the likes of a little afternoon shopping.  We have not only defiled the Sabbath, but I dare say that it is not even considered by congregations or mentioned in the pulpits - there is precious little "remember"ance of the day to be found.

 Idle Hands...

My five young children have taught me much about human depravity.  Surely, if left to our own designs without discipline, we inevitably digress (2nd Law of Thermodynamics is in order here).  This is no where evidenced as clearly as the Sabbath.  Just as our little ones will give themselves to whatever fancies their desires (and this is a constantly moving target, particular with "ants-in-his-pants" Zechariah), so the temptations will abound if we leave hours of the day to idleness.  Now I will readily admit that one of my struggles is in the practice of self discipline, but I believe I can find camaraderie in this lack.  If I don't have a "plan" ordered for the day, then I will revert to idleness which invites temptations to defile the day with that which is common.

It is because of this that I have determined that I must lead our family in a proper observance of the Sabbath by ordering our day around serving the Lord in worship and serving others as we can make arrangements to do so.  The day must be planned for in advance.  It is the climax of our week and our planning should be appropriate as such.  It should not be demoted and given little thought to, contrarily, provisions should be made - clothes ironed and laid out, meals planned and arranged, the events of the day planned out, a good nights rest, etc. unless providentially hindered.  It should be joyfully anticipated!  We spend much time planning a family vacation, how much more should we invest into this gift from Jehovah?

It is certainly my prayer that more and more pastors, congregations and families, would begin to call the Sabbath a delight and observe it joyfully.  I have no doubt that we will then find a tremendous blessing in it!

"If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words:  Then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it."  Isaiah 58:13-14

Except They Be Agreed, Pt 2

So ultimately, the question is, can Calvinists and non-Calvinists dwell peacefully together under the Southern Baptist roof, or any other roof for that matter?  I suppose the answer would differ from person to person or even church to church.  However, there are some distinctions that may be helpful in determining the overall viability of such a proposal.

Understanding Calvinism

Firstly, to avoid confusion, I shall use a definition of Calvinism that is distinctly reformed and confessional.  Calvinism is spoken of today as though it is a spectrum (five-point, four-point, etc.), but that is an unfortunate distortion of the Calvin's theology.  Calvin's theology was a thorough systematic and biblical theology, not a few points that could be separated and held to independent of one another.  One who professes to be a "four-point" Calvinist (typically a nomenclature given to the individual that denies Particular Redemption) simply demonstrates his lack of a good understanding of the fully orbed theological system of Calvin and other reformers.  Rejecting one of the "points" is to undermine the implications and foundation of the others - that foundation being the Covenantal framework of reformed theology. There must be a mutual understanding of what is at stake in disagreement and unfortunately, I fear that most of whom oppose Calvinism are not fully aware of what reformed Calvinists believe.

Theological Triage

Albert Mohler published his "triage" as a useful way of distinguishing the hierarchy of doctrine.  Calvin also had a similar understanding of the practical division of biblical doctrines.  For Mohler, the first tier of doctrine includes those essential doctrines that define Christianity (The Trinity, the deity of Christ, the incarnation, death and resurrection of Christ, etc.).  One cannot be a Christian without adherence to the first tier doctrines.  The second tier are those doctrines that prevent fellow Christians from worshiping together in one congregation.  These are those doctrines that bring divisions between believers and prevent worship or service together (Mohler cites Baptism and ordination of woman here).  The third tier would consist of those doctrines that believers can disagree over but still serve and worship in harmony within the same congregation (Mohler includes eschatology and passages that are difficult to interpret, I suppose like 1 Peter 3:19).  This structure can be very helpful, but there may be disagreement as to what tier to place certain doctrines.  For instance, for the believer convinced of the soundness of reformed theology, salvation doctrine is central to the faith and worship of the church, belonging firmly in the second tier.  There may be however, a well meaning four-pointer or even an Arminian (relatively unaware of his own theology much less that of a Calvininst), that would think it to be of little importance, third tier for sure.

Confessional Unity

Confessionalism is a very important matter for the reformed believer.  The confessions and Catechisms that arose out of the Reformation (Westminster Confession of Faith, The Savoy Declaration, The London Baptist Confession of 1644 and 1689, Heidelberg Catechism, Westminster Catechism, Canons of Dordt, etc.) were robust and distinctive regarding key doctrines of scripture.  These documents were very concise, even wordy (dare say) about the scripture, God's sovereignty, His decree, the work of redemption, the church, the means of grace (Word and sacraments), the life of the believer and more.  Doctrines pertaining to salvation were central - salvation is, after all, a work of God's free grace in the application of that redemption accomplished by Christ.  To give up the distinction of these doctrines, or to effectively relegate them to a dusty closet, is unacceptable in the reformed faith.

This is exactly what has happened in most evangelical churches today.  Little by little, the doctrinal distinctives have been abandoned in favor of "peace" in the camp. Contrarily, the Baptist 2000 Faith and Message is actually a better statement than its predecessor in that it is more definitive rather than following the trend of ambiguity, but this has also been one of the sparks of the Calvinist controversy in the SBC.

I know, I know, I can hear people saying, "We need to teach the Bible, not a confession!".  But dear one, a confession is nothing more than a standard of what we believe the Bible actually teaches.  Everyone has a confession whether it is articulated in a document or not.  Unfortunately, most in the church today don't give much thought to what they believe (perhaps this is the rancid fruit of our watered down theology).  How much better to have it articulated so we can agree and stand together in true unity with brethren today and historically.

Imagine the debate that would ensue before the PCA, OPC or ARBCA, would throw out the Westminster or the 1689 LBC to adopt a confessional statement that could fit on one page, EGAD!  It would never happen because these denominational organizations build their unity around doctrine, not a false "peace" at the expense of doctrinal reductionism.  Does excluding a doctrine because of the controversy that may arise from it really lead to a functionally vibrant church, or does the "salt lose its savor"?  Does it build true unity and peace, or is it a cheap facade?  Wherever peace and unity is bought at the price of truth, liberalism is reigning.  True unity can only come from "standing in agreement with" (the definition of confession by the way).


In Practice

Practically speaking, the Cooperative Program of the SBC leaves a bitter taste in the mouth of this reformed Baptist.  I can't stomach seeing God's storehouses emptied to support seminaries that don't teach from a biblical confessional standard.  To hear the reports boasting 500 member roles and less than 100 show up on the Lord's Day for worship.  To send missionaries into the field that are primarily trained to "get decisions".  To pay six figure salaries to men who design visionary platforms for planting churches when 15% of the existing churches don't even have a pastor and are struggling to keep the doors open.  Every issue just mentioned stems from doctrinal errors that are easily addressed from a Calvinistic/Reformed theology.  But who wants to hear the answer if they don't agree with it?

Can two really walk together except they agree?  Can two really join efforts in ministry when they can't even agree on the foundational doctrines of salvation?  For a confessionally reformed Baptist as myself, this is a road of futility and frustration.  But I also understand that there are many that stand elsewhere in the doctrinal spectrum.  We can both be wrong, but we cannot both be right.  I can admit that I may be wrong, but I must also profess that I am convinced of what I believe from the scriptures.  So I am left to say with Martin Luther, "Here I stand, I can do no other, so help me God."

The great encouragement for all who are in Christ, is that we will one day worship Him in glory where all the disagreements here in this world will fall off and we will worship in true unity.  It is without doubt that we can agree with that!

A Portrait Of A Pastor

On Wednesday evenings, our church has been studying through John Bunyan's wonderful book, Pilgrim's Progress.  As Christian has entered in through the Wicket Gate, he is first sent to Interpreter's house where he is shown several things.  Upon entering the house of Interpreter, he immediately sees the picture of a man.  The description Bunyan gives includes the following characteristics:

A grave person
Eyes lifted up to Heaven
The best of books in his hand
The law of truth written upon his lips
The world behind his back
He stood as if he pleaded with men
A crown of gold hung over his head

Interpreter explained that this man was one of a thousand, he can beget children, travail in birth with them, and nurture them when they are born.  He explained further that it was his work to know and expound dark things to sinners and that he slights and despises the present things (of this world) for the love that he has to the Master's service and that he is sure to have glory for his reward.  Interpreter then tells Christian that it is this man that the Lord has authorized to be his guide.

Who is this man?  He is none other than the ordained minister of the gospel and shepherd of the flock of Christ.  He is the pastor!

Throw The Baptist Dog A Bone

Many of the solid authors, bloggers and audio that I frequent are dear Presbyterian brothers.  I so appreciate their ministry and learn much from them, but some, more than others, play the "Anabaptist" card.  They alienate Baptists from a seat at the "Reformed Table".  Some pretensiously proclaim that Baptists can't be truly reformed.

I am guilty as charged!  When first invited to a Reformed Baptist church a dozen years ago, my reply to my wife was, "What?  'Reformed-Baptist' is an oxymoron, you can't be covenantal and be a Baptist!"  Well, I readily admitted my ignorance and now wear the oxymoronic cap atop my greying/balding head.

It was so refreshing to read Jeremy Walker's article on Reformation21.  He explained the perspective of the framers of the 1689 BC, was that they were persuaded from the scriptures that the Reformation was not complete at Geneva, Dordrecht, or even Westminster, but that it should continue with the eradication of the State-church and the Roman popish practice of sprinkling infants. He had this wonderful quote from Benjamin Keach's Light Broke Forth In Whales, Expelling Darkness (London 1696) that I just had to share:

I look upon Infant-Baptism to be one of the chief Pillars of the Romish Church, and of all National Churches and Constitutions in the European World; this is that Christendom that is so cried up, and the way of making and continuing the pretended Christian-Name; in the Anti-christian Church, and World, all are made Christian in their Infant-Baptism: And thus the inhabitants of the Earth are cheated, and deluded with a Shadow and empty Name that signifies nothing; and certain I am, until Christendom (as it is called) is Unchristianed of this pretended Rite, or Christendom, there will never be a thorough Reformation:  I mean until they see that Christianity, or Christian-Name, which they received at their Infant-Baptism, signifies nothing, but throw it away as an Human Innovation, and labour after true Regeneration, or a likeness to Christ, and so believe and are baptized upon the profession of their Faith, according as in the Apostolical Primitive Church: 'Tis Infant-Baptism that tends to uphold all National Churches, and deceives poor People who think there were hereby made Christians. (234)

Except They Be Agreed

In chapter 3 of the minor prophet book of Amos, we find several rhetorical questions that demand a negative response.  Will the lion roar if he has no prey?  Will the trumpet be blown in the city and the people not be afraid?  Will evil come upon a city and the Lord has not done it?  Can two walk together except they be agreed?  The resounding answer,...NO!

There has been a lot of contention in the SBC these days over the five points of Calvinism.  In the last decade or so, things have really gotten heated up.  The prominent leaders have done all that they can to steer the SBC away from the battle and to encourage a Rodney-King-esque "Let's just get along" demeanor.  Al Mohler and Paige Patterson met head to head at the 2006 convention for a much anticipated "debate", which turned out to be more of a display of mutual admiration between the two, disappointingly void of any doctrinal discussion whatsoever.  Daniel Akin preempted this "debate" with this reconciling article where he displays a genuine understudy on the history and teaching of Calvin and the reformed church with statements like this:

Later in the 17th century, followers of Calvin would systematize his theology and go beyond what Calvin himself taught. This system would ultimately be codified through the now famous acrostic TULIP.

With the Institutes of the Christian Religion and the vast body of work that Calvin produced, does Dr Akin really imagine that somebody besides Calvin systematized his theology?  Does Dr. Akin have anything to cite from the Canons of Dort and Calvin's Institutes to demonstrate this accusation of going "beyond what Calvin himself taught"?   The reformed world would like to know.

Dr. Akin, as do many others, sugar-coat the history of the SBC (as though, at the foundation, there was no particular theological leaning) with statements like this:

The reality is that the SBC has included "Five-Point Calvinists" and "Modified" Calvinists from the start. It should be stressed here that, from a denominational standpoint, in this discussion there is no "right or wrong." Southern Baptists have always been diverse in many regards, and the theological realm is no exception. 

I wonder if the SBC founders would agree with this.  Would James P Boyce agree that there is no "right or wrong" in the discussion of salvation doctrine?  The answer can be found in Boyce's own Abstract of Systematic Theology (there is no danger of "going beyond what Boyce himself taught").

And just recently, the hotly contested "A Statement of the Traditional Southern Baptist Understanding of God's Plan of Salvation" coming from the office of Eric Hankins added a bit of spice to the 2012 convention.  Furthermore, out of the convention came the well-cooked affirmation of the Sinner's Prayer.  The non-Calvinists were wearing smiles on their faces because the "sinner's prayer" is now a part of documented Southern Baptist affirmation, and the Calvinists all left with smiles because they re-worked it to the point that they could affirm it.  

So here we go again, we continue to dance around the table with victory on both sides.  But will either side be content with just "getting along", or will this debate continue to rage and enrage?  Both sides would no doubt answer, "sure we can get along as long as I get to teach what I believe and they don't".  And really, isn't that what it is all about?  Would Paige Patterson or Jerry Vines be content to sit under the teaching of Al Mohler or Mark Dever? Or would Al Mohler or Russel Moore be content to sit week after week under Jerry Vines or the belated Adrian Rogers who vigorously declared from his pulpit, "Calvinism is death to evangelism!"?  There is so much misunderstanding and misrepresentation going on, and in the process, nobody is willing to actually come to the table and contend for what they believe.

Now, what does this have to do with the prophet Amos' rhetorical question (can two walk together except they agree?); in the next post I will seek to give what I believe to be several valid reasons why this balancing act cannot work, and furthermore, why it is unhealthy for the church.

The Sacraments As A Means of Grace

Recently, our congregation was blessed to observe the sacrament of Baptism as a young man professed his faith and the reality of the regenerating work of the Holy Spirit in his life.  What a glorious gift our Lord has given to His church through the sacraments.  It is truly a marvel to ponder that we have been immersed into Christ and that we are crucified, dead, buried, and resurrected via our mysterious union with the conquering Son of God.  We are washed clean by the regenerating work of His Spirit and we do really walk in newness of life.

In light of this glorious thought, it is grievous to consider that many in the church today are unaware and without anticipation to the working of the Spirit through the ordinances.  I attribute much of this to a lack of doctrinal teaching in our churches today.  The author of the epistle to the Hebrews, after scolding them of their having need to be taught when they, by this time, should themselves be teachers, admonishes them,

Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.  And this will we do, if God permit. Hebrews 6:1-3


But we in the church today can surely not afford to "move on" from doctrines that have not been firmly established in our congregations.  The doctrine of the ministry and working of the Spirit through the sacraments is either sheepishly avoided or utterly rejected in favor of a Zwinglian view.  When the reformers departed from the Roman Catholic traditions, the presence of Christ was much debated.  Luther held onto the physical presence of Christ, though denying the transformation of the elements, while Zwingli denied any presence whatsoever, and simply maintained it as a memorial.  Calvin took the balanced and middle-of-the-road view of a true and particular presence of the Spirit of Christ with His people.  This balanced reformed view of Calvin allows for a communication of grace to the recipients of the sacraments, not imparting grace through the elements themselves, but indeed a real presence and working of the Spirit of Christ communicating grace to the heart of the believer through the proper observance of the sign.  A command ordained and given to the church with a promise of great blessing from the Savior Himself - truly a "means of grace".

The 1689 Baptist Confession stands in complete agreement with this reformed view.  It clearly articulates the notion of the sacraments being a means of grace in the first section of Chapter 14 on Saving Faith:

The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word; by which also, and by the administration of baptism and the Lord's supper, prayer, and other means appointed of God, it is increased and strengthened.

The confession rightfully calls faith a grace, after all, it is a gift (Eph 2:8).  It then further explains that it is the work of the Spirit, is ordinarily wrought by the ministry of the Word, and then is further "increased and strengthened" by the means appointed by God, namely the Word, sacraments, and prayer.  The primary ordinary means of grace - Word, Sacraments, and prayer.  The ministry we find in the Scriptures is a Word and Sacrament ministry.  A ministry of Christ's ordained means of grace appointed unto and carried out by the ordained minsters.  The preaching of the Word is God's chosen means by which He imparts the grace of faith.  The Preaching of the Word, the ordinances of Baptism and the Lord's Supper, and prayer are the means He has chosen by which He increases and strengthens that grace of faith.  Can we really believe and trust that this is how Christ intended to build and strengthen His church?  Can we rely on such a simple formula, that God has chosen the foolishness of preaching to save the lost and to feed the saved?  I would answer an emphatic "YES!"



Unfortunately, our modern Baptist churches are plagued by a low view of the church, a low view of preaching, a low view of the ministry, a low view of the Sabbath, and of course, a low view of the sacraments.  It is truly shameful to have such a low view of the blessings and gifts that Christ has left His church to strengthen and increase their faith.  

Richard Barcellos recently, and skillfully, defended the Reformed Baptist position on the sacraments against the presuppositions by some peaedobaptist brethren that Baptists can't really be reformed.  I am thankful for his rebuttal, but my concern is more towards the growth of Baptists unto the illumination that we can be biblical and have a proper high view of the sacraments without being paedobaptist or even papists.  I leave off with a hearty "Amen!" to this wonderful quote from Calvinistic Baptist preacher C. H. Spurgeon,

“Other means, however, are made use of to bless men’s souls. For instance, the two ordinances of Baptism and the Lord’s Supper. They are both made a rich means of grace. But let me ask you, is there any thing in baptism that can possibly bless any body? Can immersion in water have the slightest tendency to be blessed to the soul? And then with regard to the eating of bread and the drinking of wine at the Lord’s Supper, can it by any means be conceived by any rational man that there is any thing in the mere piece of bread that we eat, or in the wine that we drink? And yet, doubtless, the grace of God does go with both ordinances for the confirming of the faith of those who receive them, and even for the conversion of those who look upon the ceremony. There must be something, then, beyond the outward ceremony; there must, in fact, be the Spirit of God, witnessing through the water, witnessing through the wine, witnessing through the bread, or otherwise none of these things could be means of grace to our souls. They could not edify; they could not help us to commune with Christ; they could not tend to the conviction of sinners, or to the establishment of saints. There must, then, from these facts, be a higher, unseen, mysterious influence — the influence of the divine Spirit of God.”