John Gerstner on Baptist Antinomianism

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A Wolf in Sheep’s Clothing: Theological Liberalism – R. C. Sproul

Originally from here.

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John Wesley’s House: Take a Tour – Caleb Corneloup

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When Anything Goes at the Holidays

25 Great Movies About Terribly Dysfunctional Families | La joya de la  familia, Familia disfuncional, Peliculas

“Anything Goes”: The Meaning of the Phrase

If you look at various dictionary definitions, then you will find whenever a person says “anything goes,” what they mean is that there are no rules for behavior, or dress at this party; that anything people say or do is tolerated and considered acceptable by the party under consideration; that everything is permitted; any type of behavior is allowed; everything is okay: I’m okay, you’re okay, everyone’s okay; and there are no rules or restrictions. It’s a non-judgmental environment in which there are no virtues, house rules, or standards of etiquette–written or unwritten, tacitly or verbally agreed upon, by that rag-tag gang of folks you have wandering around your house on such an occasion.

Why Anything Often Goes at Thanksgiving and Christmas

In my observation, most American families follow an “anything goes” philosophy. This becomes especially evident around the holidays. Inside their hearts, they all believe different things: about religion, politics, economics, etc. Their individual families are governed by completely separate values. Yet, when they come together for the holiday season, they all pretend as if this were not the case. A lot of pretending is going on. Why is this? Because they want to have parties, or it’s expected of them, or it’s to give the children a positive experience by lying to them about Santa, and show off their possessions to their relatives. Maybe there’s at least one person they look forward to spending time with, even though there’s others present who could easily be classified as enemies and weeds in the family garden. They pretend that all is well at these holiday parties, but they know in their hearts that things are not well at all. There is no social alignment, no agreement, and usually no theological or spiritual unity. None of them hardly ever see eye to eye on anything. The only way to pull off holiday gatherings with such a disparate, eclectic group of people, is to create a business like environment in the dining room and family room, where anything goes. Cussing, unedited movies and music, inappropriate jokes, irreverent speeches, deceptive, cruel Machiavellian attitudes, competitive displays, and financial arrogance all find their way in though, if only through subtlety. Of course, all of these little devils can be swept under the rug while everyone tries to be on their best behavior. In some families, this may be the case, but we would be fools to assume this is the general experience of all families at Christmas; and even if it was, what value is there in that? It’s still pretending to love people you actually hate. It’s living a lie, at least on December 25th every year. One thing’s for sure: Christmas has almost become a symbol of the dysfunctional family. Take a look at our most popular Christmas movies, which almost unavoidably feel the need to address the theme of the dysfunctional family: Jingle All the Way, National Lampoon’s Christmas Vacation, A Christmas Story, Rudolph the Red-Nosed Reindeer, Elf, Home Alone, Home Alone 2, The Family Stone, The Preacher’s Wife, The Santa Clause, Little Women, Edward Scissorhands, Die Hard, and even A Christmas Carol, Scrooge, and It’s a Wonderful Life!–which are among my personal favorites. It’s like Hollywood’s trying to tell us something about the American family. Maybe it’s stumbled upon a very unpleasant reality here: maybe the family is not all it’s cracked up to be. Maybe the currently running family philosophy that many, many Americans are living by just doesn’t cut it. I think Hollywood is right about this, if this is what they’ve been trying to say through these movies, with all of their satirical and dramatic screenplays. But maybe they don’t know the answer to the problem. Maybe all they know how to do is make observations about the problem, without knowing how to fix it. The answer is in the Bible and obeying it in faith, but that’s not Hollywood’s area of expertise. All they can do is lampoon the problem, but not try to fix it with the Golden Rule or Christian theology. The only movie that comes remotely close to doing this is Scrooge.

Come Out From Among Them

In John Wesley’s sermon “On Friendship with the World,” which is one of my favorites, he makes several Biblical applications to socializing that could easily apply to the holidays. For starters, he quotes James 4:4 where he says it is spiritual adultery for a Christian to seek friendship with worldly-minded people. It goes without saying that Christians should not seek a close, intimate attachment or friendship with non-Christians, even in this age of so-called “friendship evangelism,” which is an antinomian idea. This includes liberal Christians, agnostics, and atheists, or really just anyone who is non-Biblical and non-evangelical. He believed, and I think rightly, that people easily backslide in their faith and commitment to God, when they seek a close attachment to earthly-minded people who don’t fear God or Hell. He points to John 15:18-19, and tells godly Christians not to be surprised if worldly people hate them. This is to be expected, since none of them live by values other than self-interest, competition, deception, and cruelty, just like they do when they are in the office during the work week. Having conversations with worldly-minded people during the work week at places of business cannot be very much avoided–especially if you’re not a telecommuter–and should be kept to a bare minimum (1 Cor. 5:10). But to make it a normative experience is to become desensitized to sin and a “partaker of other men’s sins” (1 Tim. 5:22). Christmas parties and get-togethers, are just the kind of places, where such unprofitable conversations are made a little bit more normal (2 Tim. 2:16). It is here, as with those who partake in that abominable practice called missionary dating, where Biblical Christians can become “unequally yoked with unbelievers” (2 Cor. 6:14). Spiritual contagion and infection are contracted there. Pride, self-sufficiency, self-indulgence, Epicureanism, vanity, hot temper, lust, and other “foolish and harmful desires” can be acquired there (1 Tim. 6:9). Nine times out of ten, such holiday parties come down to playing with fire, and getting burned. Humanists, liberal Christians, deists, and people like this populate Christmas parties–family and non-family parties–because Christ is not in the center of these families. They are taking part in a secularized activity. Mr. Worldly Wiseman from The Pilgrim’s Progress: you can see him sitting over there in the rocking chair by the fire, puffing his pipe. Wesley says, “Beware of them!” Because they are the most spiritually dangerous people you can talk with. Generally polite in the business sense, but total anti-Christians at heart! 2 Corinthians 6:17: “Come out from among them, and be ye separate, saith the Lord!” You should not seek a friendship with such a man, but only what is necessary at your place of business “lest even by that converse with them which is necessary, while your fortune in the world increases, the grace of God should decrease in your soul” (1.23).

But what SHOULD be done around the holidays? Well, the holidays should not occasion any inconsistency in your Christian walk. You should follow the same Biblical rules for socializing that you live by for the rest of the year. Wesley gives two directions for this. 1. Psalm 16:3: “The saints that are in the earth, and to the excellent, in whom is all my delight.” Koinonia, or fellowship with real Christians, should be the objective of all holiday gatherings. It is only in this that there ever is any grace of God or true love of your neighbor in the gathering. The word holiday comes from the old expression “holy day,” and hearkens back to the Old Testament, when God commanded the Jews through Moses to celebrate an array of Jewish holidays for family recreation, extended Sabbaths, and reverence for God’s providence through the year. 2. Psalm 39:1: “I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.” It’s hard to talk about God and the Christian life when you are surrounded with people who don’t fear God. What can you do in such a situation, but render yourself a mute, or else someone who throws pearls to swine? (Matt. 7:6). Wesley, echoing what Richard Baxter said a century before in A Christian Directory, said this about family members that do not have any fear of God: “In general, if they do not fear God, you should leave them as soon as is convenient. But wherever you are, take care (if it be in your power) that they do not want the necessaries or conveniences of life. As for all other relations, even brothers or sisters, if they are of the world you are under no obligation, to be intimate with them: You may be civil and friendly at a distance” (1.25).

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Ministerial Pride – Richard Baxter

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The Pride, Vanity, and Peevishness of Ministers

You blind guides! You strain out a gnat but swallow a camel. –Matthew 23:24

You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies. –John 8:44

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The Rich Man and Lazarus – Charles Finney

Originally from here.

“There was a certain rich man, which was clothed in purple and fine linen and fared sumptuously every day; and there was a certain beggar named Lazarus, which was laid at his gate, full of sores, and desiring to be fed with the crumbs which fell from the rich man’s table; moreover, the dogs came and licked his sores.

“And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom. The rich man also died, and was buried: and in hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried, and said, Father Abraham, have mercy on me and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things; but now he is comforted and thou art tormented. And besides all this, between us and you there is a great gulf fixed; so that they which would pass from hence to you, cannot; neither can they pass to us, that would come from thence.

“Then he said, I pray thee therefore, father, that thou wouldest send him to my father’s house: for I have five brethren; that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him, They have Moses and the prophets; let them hear them. And he said, Nay, father Abraham; but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.” –Luke 16:19-31.

A parable is a little anecdote or a case of supposed history, designed to illustrate some truth. A simple and striking mode of illustration–it makes no attempt at reasoning; indeed it takes the place of all reasoning by at once revealing truth to the mind. In general, parables assume certain truths–a thing which they have an ample right to do, for some truths need no proof, and in other cases, a teacher may speak from his perfect knowledge, and in such a case, there can be no reason for demanding that he stop to prove all he asserts.

In the case of parables it is often interesting to notice what truths they do assume. This is especially true of the parables of Christ for none were ever more rich by virtue both of the truths directly taught and also by virtue of the truths they assume. I may also remark here that truths are taught in Christ’s parables both directly and incidentally. Some one great truth is the leading object of the illustration, yet other truths of the highest importance may be taught incidentally, not being embraced in his direct design.

The passage which I have read to you this morning, is probably a parable though not distinctly affirmed to be so. The nature of the case seems to show this; although these very circumstances might have all actually occurred in fact and in the same order as here related.

In discussing the passage, I propose,

I. To notice some truths that are assumed in it;

II. To present some that are intentionally taught.

I. 1. Christ assumes in this passage the direct opposite of annihilation. He assumes that men are not annihilated at death, nor indeed ever. For he speaks of things that take place immediately after death. The men who lived on earth live beyond death and receive according to the things they have done here in the body. It was no part of his direct object to affirm this doctrine; yet his statements imply it. Being himself the Great Teacher, it is not without reason that He should assume the fundamental truths that pertain to man’s future existence under God’s moral government.

2. He assumes that the state into which both good and bad men pass at death is one of real and intense consciousness. This of course denies the assumption that this state is an unconscious one. You are aware that some do not hold to annihilation, yet hold to unconsciousness in the intermediate state between death and the resurrection. This doctrine, whether applied to saints or sinners, is entirely set aside by our Saviour’s teachings in this narrative.

3. He assumes that the righteous and the wicked recognize each other after death. The rich man knew both Abraham and Lazarus. Abraham knew him. They all respectively knew each other. The statements represent the colloquy to have been held between the rich man and Abraham. Abraham, though long since in heaven, knew both this rich man and Lazarus. It was not our Lord’s design directly to affirm this, yet he obviously implies it.

4. It is also assumed that they are acquainted with each other’s state and history. All these matters were entirely familiar to their minds.

5. It is fully assumed that at death the righteous go immediately to a state of bliss and the wicked to a place of torment. This lies out undeniably on the face of the passage.

II. I am next to notice some of the truths distinctly and directly taught in this passage.

1. That at death angels conduct the righteous to their place of blessedness. It is expressly said of Lazarus that he was carried by angels into Abraham’s bosom. Dogs were his companions here up to his death; angels immediately thereafter. When the dogs could minister to his wants no longer, angels stepped in and took his case in charge. They bore him away to the home of the blessed.

We may infer that this is the common employment of angels. Paul in Hebrews 1:12 strengthens this position, in his question, “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?”

2. Saints after death are sensible of no want. They have nothing left to desire. They are sensible of wanting nothing that can be needful to their highest happiness. In this life they may have had their cup filled with bitterest grief; but at death, this cup is removed forever away, and quite another cup is placed to their lips–forever. Lazarus had his evil things in this world; poverty, pain, sores, and want, were his portion here; but after death, he knew these things no more at all. They passed away forever.

3. On the other hand sinners after death are full of want, and have no good at all. The rich man asked for only the very smallest favour. He had fared sumptuously every day; but now he is reduced so low, he can only beg for one drop of water to cool his tongue. He asks for only so much as might adhere to the tip of one’s finger when taken from the water. You have seen persons lie under a burning fever–prostrate, parched, can’t say a word, can only beckon for water–water–one drop to cool their burning tongue. See the man dying;–he tries to move a little, towards the water;–ah he fails; he sinks back in his bed for the last time, and the burning fever has used up all his strength. You who have suffered from fever know what this means–to have a consuming fire shut up within you. Here mark. The Great Teacher makes the rich man cry out, “Send Lazarus, that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame.” –Why did he not ask for an ocean of water, or a pail-full at least, or a pitcher-full; why restrict himself to the least drop? Plainly he knew himself to be placed beyond all good. He knew this was the utmost he could ask, and even this is denied him! What could our Lord have designed but to teach this? How irresistibly is this taught and with what overpowering force! What remarkable facts are these! How obviously and how forcibly is the truth taught here that saints at death pass into a state all joyful, but the wicked into one of unutterable torment!

4. We learn the state of mind in which the wicked are. This man asks for only the very slightest mitigation. He says not one word about pardon; this he knows to be impossible. How small the boon he dares to ask! How very small if he could have had it, would have been the boon of one small drop of water on a tongue tormented in flame! Yet he does not dare to ask for anything beyond this;–nor even this of God! He knew and he most deeply felt that he had cast off God and God in turn had cast off him. He could not think of speaking to God. He could venture to speak only to Abraham, and this solitary Bible case of prayer to saints in heaven surely affords no very plausible foundation for the Romish practice. This rich man had not the least hope of release from his woe. He did not ask so great a boon as this. Deep in his soul he felt that such a request was for ever precluded.

It is remarkable too that though the boon he did ask was so trifling and his need so great, yet even this pittance was denied him. Abraham gave him plainly to understand that this was impossible. Son, said he, remember that thou in thy lifetime hast received thy good things; thou hast had thine all; there are no more for thee to enjoy!

5. Besides this, there is a great gulf fixed–parting forever the saved from the damned: we cannot go to you if we would; you cannot come to us, however much you may desire it. Most plainly does Christ teach in this representation that the state of both the righteous and the wicked is fixed, fixed forever, and forever changeless. There can be no passage open therefore as some would fain have it, from one world to the other. They who are in heaven can never get to hell to help the suffering ones there if they would; and on the other hand, the miserable in hell can never get to heaven. What less than this could the Saviour have intended to teach–that each class enter at death upon another state which is to each alike unchangeable? The righteous cannot pass the great gulf to hell; the wicked cannot pass it to heaven. Once heaven’s gate was open to even the sinner on his repentance; now it is open to him no more. He has passed away from the world where his moral state can be changed. He has entered on one where no change can reach him any more at all forever.

6. The wicked dread to have their friends come to them in this place of torment. You see this feeling most distinctly manifested in this parable. The reason of the feeling is obvious. They are still human beings and therefore it can be no joy to them to have their earthly friends come into their place of woe. They have human feelings. They know they can look for no alleviation of their own woe from the presence of their friends. They know that if those friends come there as they did they can never escape; therefore they beg that those friends may never come. Therefore this rich man prays that Abraham would send Lazarus to his five brethren, to testify to them, lest they also come into that place of torment.

7. The state of mind that rejects the Bible would reject any testimony that could be given. This is plainly taught here, and can be proved. It can be proved that the testimony of one who should rise from the dead is no better or stronger than that of the Bible. Paul said he had been caught up to the third heaven, but men would not believe him. Or take the case of Lazarus, raised beyond all question from the dead. We are not told what he taught, nor is it said that his instructions made any special impressions on the living unbelievers of that generation. Those of you who have read the history of William Tennant–a co-labourer with Whitfield and Edwards, know how he apparently died; how after death he went to heaven; how he too like Paul, saw there unspeakable things which no man could utter; how he returned again and lived several years as one who had seen the glories of heaven; but was this stronger evidence than the Bible itself? Did it surpass in strength of demonstration the teachings of Moses and of the prophets? Yet more, did it surpass the force and evidence with which Jesus spake and also his apostles? No verily. When unbelief has taken possession of the mind, you may pile miracle on miracle; men will not believe it. Suppose ever so many should rise from the dead. Men who reject the Bible would not believe their testimony. They would insist either that they had not been really dead, or that if they had been, they did not bring back a reliable report from that other country. They would make a thousand objections, as they do now, against the Bible, and with much more plausibility then than now. Now, they only know their objections are really unfounded; then they would have more plausible objections to make, and would be sure to give them credit enough to refuse to repent under their teachings. They would not be persuaded even then.

8. The estimation in which God holds men may not be learned from their outward circumstances. His favor cannot be inferred from the trappings of wealth; nor is it precluded by any amount of poverty. These external things neither prove nor disprove God’s approbation of the hearts and the life of men.

9. The righteous need not envy rich sinners. Lazarus did not envy the rich man. He saw that he was petted for his great wealth, but pitied rather than envied him. He doubtless understood that this man was having his good things in this world. So good men, if they have faith, understand that those rich and wicked men are receiving all their good things in this world therefore are far from being objects of envy.

10. The former poverty of the righteous poor will give a keener relish to the joys of heaven. Think of the abject poverty of this man–wandering about with no home, no place even to lay his head. So multitudes in Eastern countries may be seen lying around the city walls like the swine of the streets. I saw them in Malta when I was there, and in Sicily also. They had no home to go to, no resources against a sick or stormy day. So Lazarus lived and it was from such a life and such scenes that he was transferred to the royal palace of Jehovah. Take the case of some poor beggar lying helpless outside the palace-walls of Queen Victoria. Suppose him suddenly taken up and exalted to the highest honors of the palace itself. How would his joy intoxicate his brain–too much for flesh and blood to bear! So poor saints passing from the dunghill on earth to the golden palaces of heaven. It is well they lose their nerves in the change, for surely nerves of flesh could not bear so great a change. See Lazarus, sick and sore, perhaps putrid–licked by dogs; but he reached at length the crisis of his sorrows, and all suddenly the mortal coil drops, and his spirit takes wings–angels receive him; he soars away and heaven opens wide its gates of pearl to make him welcome! Sometimes when I have stood and seen the Christian die–have seen him struggle and pant and gasp and pass away, I have said, What a wonderful change is this! See how that eye grows glassy and dark; then it closes; it sees no more of earth, but all suddenly it opens on the glories of the upper world to be closed no more forever!

But to have the luxuries of this life superseded by the poverty and woe of hell–how awful! This rich man had royal wealth. We are told that he fared sumptuously every day–not only on special occasions, but every day! Every day too he was clad in purple and fine linen; but now how wonderful the contrast! Nothing is said of the burial of Lazarus; perhaps he had none worth noticing; but this man had a funeral. It was a noticeable fact. Perhaps thousands gathered round his remains to do him honor–but where is he? Lifting up his eyes in hell, being in torments! What a change! From his table and his palace, to hell! Lazarus passed from his sores and beggary to heaven; the rich man, from his pomp and pride and feasting, to hell. As the great poverty of Lazarus, so set off in contrast with heaven, must have given great edge and keenness to the joys of that world, so on the reverse scale, how dreadful the contrast which this rich man experiences! If we always get clearer and stronger views by contrast, surely we have a picture drawn here that is adapted to teach us awful truth and force it home on the soul with telling power.

If it be true that angels convey saints to heaven, as we are taught both here and elsewhere in God’s word, then it is not irrational to suppose that what many saints say in their dying hours of the things they see is strictly true. Gathering darkness clouds the senses, and the mind becomes greatly spiritual as their looks plainly show; those looks–the eye, the countenance, the melting whisper, these tell the story better than any words can do it; indeed no words can describe those looks–no language can paint what you can stand by and see and hear–a peace so deep and so divine; this shows that the soul is almost in heaven. In all ages it has been common for some dying saints to hear music which they supposed to be of heaven and to see angels near and around them. With eyes that see what others cannot see, they recognize their attending angels as already come, “Don’t you hear that music?” say they. “Don’t you see those shinning ones? they come, they come!” But attending friends are yet too carnal to see such objects and to hear such sounds; for it is the mind and not the body that has eyes. It is the mind that sees, and not the body. No doubt in such cases, they do really see angelic forms and hear angelic voices. The Bible says–“Precious in the sight of the Lord is the death of his saints.” How gloriously do these closing scenes illustrate this truth.

If this be true of saints, then doubtless wicked spirits are allowed to drag the wicked down from their dying beds to hell. Nor is it unreasonable to suppose that they too really see awful shapes and hear dreadful sounds. “Who is that weeping and wailing? Did I not hear a groan? Is there not some one weeping as if in awful agony? O, that awful thing; take him away, take him away! He will seize me and drag me down; take him away, away?”

So the wicked are sometimes affected in their dying moments. There is no good reason to doubt that these objects seen and sounds heard, by saints and sinners in their last earthly moments, are realities. You who have read Dr. Nelson’s book on infidelity, cannot but have noticed especially what he says of the experience of persons near death. These things passed under his observation chiefly while he was a physician, and while yet an infidel himself. Dying sinners would cry out, “O, that awful creature! take him away, away; why don’t you take him away?” Ye who know Dr. Nelson, must have known that he did not say these things at random. He did not admit them without evidence or state them without due consideration.

We are left to infer the character of this rich man from his worldly-mindedness. Christ did not seem to deem it necessary to state that he was a wicked man, but left this to be inferred from his self-indulgent life. He needed only to say of him that he lived for self-gratification; that he used his wealth for himself only, and not for the good of man, or for the glory of God. This explained his character sufficiently.

People act very much in this world, as if they supposed poverty would disqualify them for heaven. They would seem to hold the exact opposite of the truth. Christ said, “How hardly shall a rich man enter into the kingdom of heaven”; and yet, who seems to have the least fear of losing heaven by means of the snare of wealth! How wonderful is the course that men pursue, and indeed a great many Christian men are pursuing! A Christian mother, writing to me from New York, said, “All, even Christians, are giving themselves up to making money, MONEY, MONEY! They are wholly given up to stocks, and banks, and getting rich.” There is a great deal of this spirit all over the country, and even here. But look at it in the light of this parable and of our Saviour’s assumption in regard to the character of this rich man, and what a fearful state is this to live and to die in?

What can Universalists say or believe when they read such passages as this? What miserable shifts they must make to interpret these words! I recollect when I tried and wanted to be Universalist, and for this purpose went to their meetings and heard their arguments; I said to myself, “For very shame, I could never use such arguments; no, not for the shame of admitting and avowing such absurdities!” What can be more absurd than to resort to such sophistry and special pleading to set aside statements so clear and direct to the point as these in this chapter.

God is giving to all sinners–to you sinners in this place–a great many rich gifts. What use are you making of them? What are you doing with these gifts? What are you doing with these things which God comes down each day to bring to you? Are you cavilling, to prevent Christ from saving you if you can? Many act as if they meant to avoid being saved if by any means they can. You act just like reprobates. –But I must explain myself. I often meet with persons whose spirit makes me believe they are reprobates. You know that all things are eternally present to the mind of God. He saw how these sinners would treat the gospel. He saw they would repel and hate Christ–would not love his service nor accept the offers of his great salvation. He saw all this in his past eternity; therefore he reprobated them; therefore he gave them over to their own hearts’ lusts. Those things which God saw in the depths of his eternity, we only see as they boil up upon the surface of actual present life. You see them resist the Spirit; you see them cavil and fight against God’s truth; you know they are fighting against God. So strongly does the conviction fasten on the minds of Christians in some cases, that they cannot pray for those who they are assured are reprobates. Said a very pious woman, “For ten years, I have not prayed for that son.” Why? She saw that he was set against God, and she could not pray for him. It is indeed an awful thing to find such cases in Christian families. Nobody can tell the agony of a parent’s heart to see a son setting at naught all the claims and all the mercies of God, and working his dismal way obstinately down to the depths of an eternal hell. Some of you before me to-day, know that you have children who give awful evidence of being reprobate!

Hear that man across the street sighing as he moves along. What is the matter? He is in agony for a hardened, reprobate son.

You call at a neighbor’s door; you ring the bell; the mother comes. You see the tear in her eye; she can scarcely speak. What is the matter? She has a son, and she fears he is a reprobate. All his conduct heightens the awful fear that he is given over of God.

But let those who have not gone so far, take warning. Some of those whom you have mocked and reviled, you may by and by see in glory. They may be in Abraham’s bosom, and you afar off! You may cry to them for help, but all in vain. Will they rush to your help? No. You see your father, your mother, afar off in that spirit land,–you think they will fly to succor you, and bring you at least one drop of water,–they used to do so many a time when you were in pain. Ah! many a time has that mother watched over your suffering frame, and rushed to your relief; but will she do so now? “My son, hear this: there is no passing from this place to that. You once lived in my house and lay in my bosom, but I cannot bring you one drop of water now!” And has it come to this? Must it come to this? Ah, yes, it must come to this!

Christian parents, one word to you. Suppose you conceive of this as your case. You see one of your children crying, “O give me one drop of water to cool my burning tongue!” I know what Universalists would say to this. They say, “Can a parent be happy, and see this? And do you think a parent is more compassionate than God?”

But in that hour of retribution, those Christian parents will say even of the sons and daughters they have borne, “Let them perish, they are the enemies of God and of his kingdom! Let them perish, since they would not have salvation! They must perish, for God’s throne must stand and ought to stand, though all the race go down to hell!

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Biblical Economics 2

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Review of John Wesley’s “On Worldly Folly” (1790)

This is a sermon about the parable of the rich fool. His opening text is Luke 12:20: “But God said to him, ‘You fool!’” He elaborates on how the rich farmer was financially planning for his whole life ahead of him; and in this obsession with retirement planning, he entertained Epicurean views and forgot about the sufferings of the poor, widows, and orphans. All of which could have benefited from some charitable giving on his part. But instead, he decided to hoard his wealth: “I will tear down my barns and build bigger ones, and there I will store my surplus grain. And I’ll say to myself, ‘You have plenty of grain laid up for many years. Take life easy; eat, drink, and be merry’” (Luke 12:18-19). At night, no doubt when he was likely in his bed, in that sacred incubator for the spirit of prophecy, God comes to him in a vision and says, “You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?” (Luke 12:20). God was angry with this man for more than not giving to the poor: it was his covetousness, materialism, and self-centered Epicurean philosophy that God detested. Earlier Jesus said, “Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions” (Luke 12:15). Materialism, hedonism, and Epicureanism are all of the notion that happiness and fulfillment in life, can only be found in the abundance of possessions. But the rich fool’s lack of philanthropic thought is apparently what angered God the most. Especially since, on account of all his hoarding, once he died, apparently nobody was available to sell his grain or give it to the poor. Wesley was so delightfully harsh when commenting on this: “‘Soul, take thy ease; eat, drink, and be merry!’ How replete with folly and madness is every part of this wonderful soliloquy! ‘Eat and drink?’ Will thy spirit then eat and drink? Yea, but not of earthly food. Thou wilt soon eat livid flame, and drink of the lake of fire burning with brimstone. But wilt thou then drink and be merry? ‘Nay, there will be no mirth in those horrid shades; those caverns will resound with no music, but weeping, and wailing, and gnashing of teeth!’” (2.2).

Jesus ends the parable: “this is how it will be with whoever stores up things for themselves but is not rich toward God” (Luke 12:21). In other words, the rich man who hoards his riches and hedonistically only spends his riches on his leisure; and has not a penny’s thought given to the poor, destitute, and needy…such a man is not rich in Christian faith and holiness, he is not rich toward God. Such a man is Hell bound. Wesley asks, “Art thou laboring to be rich toward God, or to lay up earthly goods? which takes up the greater part of thy thoughts?” (2.9). Here you have the dichotomy of serving God or Mammon once again (Matt. 6:24): such a spirit of greed, materialism, and hedonism, without any thought given towards faith and righteousness. Let it not be understood: this is not an unreasonable dichotomy that’s being set: this is not about theology versus economics, the Bible versus business books, or volleyball nets versus the St. Vincent de Paul Society. All of these things can be useful in a Christian’s life: theology, faith, holiness, economics, Bible study, business activity, leisure, and charitable giving. All things in moderation. But it is far better to study godly soteriology, and mystical theology, than to study all of the business and economics books in the world. In other words, it is better to overdose on theology always. This would make a man more rich towards God and less like the rich fool. The God or Mammon dichotomy in Matthew 6:24 is about the spiritually blinding accumulation of treasures and riches, and as Wesley suggested in his other sermons, probably the hoarding of millions for yourself. Some scholars believe that Mammon was a demonic god of riches in Biblical times; but if not, it is clear that riches can blind a man from understanding Biblical principles. Psalm 62:10: “If riches increase, set not your heart upon them.” God intends that our financial growth, and financial planning, should always include a generous benevolence fund which is calculated from our monthly surplus; and definitely not involve any massive hoarding or funding a hedonistic lifestyle. The rich fool fell into the same trap that was described in Deuteronomy 8:11-14: “Be careful that you do not forget the Lord your God, failing to observe his commands, his laws and his decrees that I am giving you this day. Otherwise, when you eat and are satisfied, when you build fine houses and settle down, and when your herds and flocks grow large and your silver and gold increase and all you have is multiplied, then your heart will become proud and you will forget the Lord your God.”

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Review of John Wesley’s “On the Danger of Increasing Riches” (1790)

Wesley’s expression “increasing riches” could be also termed as financial growth, economic growth, or economic development; it could also be used in the sense that P. T. Bauer means in Dissent on Development, when he applied his theory of working, saving, and investing in Western business practice—in brief: poverty alleviation through diligent business activity. But Wesley is aiming at a much more specific meaning when he uses the phrase “increasing riches.” If we can recall his former economic sermons, Wesley generally understands the words “rich” and “riches” to mean millionaires and millions of dollars. If we understand this from the beginning, then we will not begin to think that he was unreasonably and uncharitably attacking the middle class also. No, Wesley is warning of the danger of increasing millions of dollars.

John Wesley was a very conservative and Puritanical man. At the same time, his marriage failed after eight years; and he was never a father. Since he combined these two elements together in himself, he was bound to run into extremes when it came to his economic views: and you definitely have financial extremes in Wesley’s sermons. Essentially what this boils down to is preaching against financial sins. From what I know, Jonathan Edwards’ thoughts on money pretty much summed up to preaching against financial sins. At least Wesley had a more developed economic theology than that; there were even times when he inquired into the causes of economic depressions. But whenever I see an extreme in Wesley, it makes me look at my own views and opinions about certain things; and makes me search for the Biblical balance. This is why I find his writings so valuable for so many things in the Christian life.

He begins by referring to Psalm 62:10: if riches increase, set not your heart upon them.” That is, if you are so successful with your business activity that your riches are increasing, then don’t turn them into an idol—in fact, be ready to dispense of them into various useful directions. Do not set your heart on them; do not hoard them up for yourself or spend them on luxuries. This echoes Jesus’ saying as well: “lay not up for yourselves treasures upon earth…for where your treasure is, there will your heart be also” (Matt. 6:19, 21). Riches and treasures: millions of dollars? Yes definitely. But these verses could also be easily useful to curb any degree of pride in the upwardly mobile, middle-class breadwinner. Any man that goes from earning $35,000 a year, to $70,000 or $100,000 a year, is eventually going to feel a difference in his economic standing. It might not be immediately, but gradually over time the pride may seep in, the idolatry of it may grip his mind and heart, and—although he is not a millionaire—even he may find himself brooding a little too much over his silver and gold coins, his stock portfolio, treasury bonds, and land speculations. Here is God’s word to that man: “if riches increase, set not your heart upon them.” I believe that the upwardly mobile middle-classer is in the process of knocking out his family’s financial problems, addressing financial necessities, establishing a sense of financial security, paying off debts, saving for college funds, planning for retirement, getting a backup car, laying up inheritance funds, and paying off a mortgage on a modest home not very much exceeding $100,000 and three bedrooms. Such a man may feel a sense of pride in his accomplishments and financial success: financial pride. It’s not the pride of wealth per se, but there’s a level of financial pride there. It’s not luxury and millions of dollars, but there’s a spiritual danger there. This is natural, but it’s a danger; and can lead to snobbery and forgetting God (Deut. 8:10-18). Our response to such a proud financial feeling should be to remember that it’s God who gave you the power to get this wealth in the first place (Deut. 8:18). You only made use of the economic gifts that God provided you with. Lose this perspective and you will lose your soul! God is our Father and he gives us job opportunities—often through means outside of our control: especially when we are young and just beginning our careers. Then we make use of these employment gifts he provided for us through his providence: and we may eventually excel at them, improve on our job skills, and get supplementary certifications, and higher wages; and that’s when we can forget the Lord, and imagine that all of our career success was a 100% human effort the entire time. That’s either economic Pelagianism or economic atheism: the idea that God’s power played no role in getting you any interviews over the course of your career; that it was all you and the work of your educational perseverance, your diligent, get up early, and drink coffee every morning work ethic. That’s the moment when, for all intents, you can turn your back on Mount Sinai and start worshiping a golden calf that you made (Exod. 32).

Wesley refers to Matthew 19:24: “It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.” As mentioned in one of my previous reviews of Wesley’s economic sermons, I believe that this implies two things—we’ll take the rich man Job as an example. If you are a rich man, but you still want to go to Heaven, then two things will have to happen to you: 1. God will have to use dramatic supernatural means and divine interventions in order to get your attention. Your worldly-mindedness has blinded you from certain spiritual realities. God’s gonna have to rattle your cage with some pretty strange goings on. 2. You will suffer immensely, maybe to the point of almost dying; in fact, you may need to suffer in proportion to the amount of wealth you have stored up for yourself. Most likely this will involve losing a large portion, if not all of your money, in order to humble and straighten you out. Also, extreme physical sickness might be sent from God in order to get you to think about living in a better world than this one: Heaven. How does this relate to the camel going through the eye of a needle? Its easy for me to understand it now: to me it means that the camel will have to miraculously shrink itself by the power of God, and uncomfortably, and painfully squeeze itself through the needle’s eye. Then that camel will go to Heaven when it dies—that camel being a saved rich man like Job. If it is hard for the righteous poor to be saved and subdue their carnal natures, then it only stands to reason that the righteous rich will need to suffer astronomically more than them, in order to experience the smallest degree of spiritual salvation from their sin nature. This is why Jesus exclaimed: “It is hard for someone who is rich to enter the kingdom of Heaven!” (Matt. 19:23). It is hard for a rich man to be saved from Hell. These are the literal words of the Son of God. This is a Biblical doctrine. Don’t dispute it!

This is why rich people tend to be liberal Christians, agnostics, or atheists. None of those people actually follow the words of Jesus or try to live by every word in the New Testament. They are argumentative against it; mentally and emotionally contrary to its principles. They have to be. It’s the only way they can justify and continue in the lifestyle they are creating for themselves—it is their golden calf. Wikipedia says that the American upper class, if they are religious, almost always fall into the category of mainline Protestant churchgoers. In other words, they are liberal Christians: the most popular upper class churches are the Episcopal Church and the Presbyterian Church (USA). Both of which put secular science above Biblical authority, compromise with a Darwinist view of creation, and ordain homosexual clergy. They don’t believe the Bible is supernaturally originated, but that it was the product of a superstitious age. Its still got some useful ethical teachings in it though, such as the Golden Rule and love your neighbor; and this will encourage them to go about their careers in a very tolerant way. But these people are not true Christians, not born again of the Holy Spirit, not experiencing any lordship salvation. They are not engaged in spiritual warfare with the powers of darkness. They are heretical deists at best; and are not true followers of the Jesus in the New Testament. They will have to change all of these things, and repent from all of their economic vices, and suffer all kinds of hardships related to this, if they want to experience salvation by faith in the blood of Christ. Otherwise, he died for nothing! You can’t totally ignore Jesus’ words and then go and put your faith in the cross. It doesn’t work that way! That too is a golden calf that many liberal Christians worship every day: antinomianism.

Unlike his predecessor Daniel Defoe, who in The Complete English Tradesman, had encouraged businessmen to carefully manage their loans and debts—Wesley looked at all debts and loans as money traps. Outwardly such a man may look wealthy, but he is not truly rich, because he owes so many debts. It’s all a show: he’s living on the bank’s money. Proverbs 13:7: “One person pretends to be rich, yet has nothing; another pretends to be poor, yet has great wealth.” Alright then, I’d rather be the second guy. Better to be debt free with tons of savings and investments, but pretend to be poor by living modestly and restraining expensive living. That is much wiser and much better. What burglar would be tempted to break into your house, if he was under the impression that you’re poor? But few rich people actually follow through with this. Wesley observed: “Most of those who when riches increase set their hearts upon them, do it indirectly in some of the preceding instances. But there are others who do this more directly; being, properly, ‘lovers of money;’ who love it for its own sake; not only for the sake of what it procures. But this vice is very rarely found in children or young persons; but only, or chiefly, in the old, in those that have the least need of money, and the least time to enjoy it. Might not this induce one to think, that in many cases it is a penal evil; that it is a sin-punishing evil; that when a man has, for many years, hid his precious talent in the earth, God delivers him up to Satan, to punish by the inordinate love of it? Then it is that he is more and more tormented by that ‘execrable hunger after gold’ which can never be satisfied. No: it is most true, as the very heathen observes, ‘As money, so the love of money, grows; it increases in the same proportion.’ As in a dropsy, the more you drink, the more you thirst; till that unquenchable thirst plunge you into the fire which never shall be quenched!” (2.14). But will you restrain yourself from this, Wesley implies, enough to give a substantial sum away to the poor, widows, and orphans of the church, in order to deliver your soul from this vice of covetousness? Sufficient philanthropy in Jesus’ name is the only cure for this disease. Wesley wrote this sermon one year before he died; and truly it was the writing of a man who had his eyes on eternity.

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