Baptism

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While in seminary I enrolled in a course on worship theology. As part of that course I wrote a paper about baptism. The paper is below. In the paper I write about the different views on baptism. Maybe this will be informative for you. Don’t hesitate to ask questions or have discussion.
This was a word document with footnotes and end notes. If the references don’t come through clearly enough, please let me know. God bless, Steve

Over the past two thousand years of church history people have talked, people have argued, people have divided, people have been thrown in prison and people have been killed all over the issue of the correct age, mode and meaning of baptism. Why? Why is this issue so controversial? Does the Scripture spell out the issue strong enough to make a case for one view or the other? Is one certain view completely unbiblical? That is exactly what the next few pages will be written about. The next few pages will give a brief examination of the major views on baptism. Furthermore, the next few pages will talk about the Biblical reasoning and the church history that developed these views. Lastly, I will switch from being objective to being subjective in that I will write about my personal view with supporting evidence.
Paedobaptism seems to be the dominant way of baptism throughout church history, especially early church history. Paedobaptism means to baptize as an infant. People or religious groups that subscribe to this view will base their belief off of certain Scriptures in the New Testament wherein the text says that the “whole household” was baptized (Acts 16:15, 33; 1Cor 1:16). Gentile converts into Judaism were called proselytes. They were baptized and scholars think the children were also baptized. Beasley-Murray writes in his book on Baptism in the New Testament: “A gentile, who did not observe the Levitical regulations concerning purity, was unclean as a matter of course, and so could not be admitted into Jewish communions without a tebilah, a ritual bath of purification.” Beasley-Murrah does not allow that to settle the issue. He goes on to write about this proselyte baptism as much more complicated. Even so, it is clear that there were certain rules of ritual washing that could have come over to the New Testament Christians. Beasley-Murrah writes later on in his book, “On these grounds it is maintained that the practice of baptizing whole households in the early church makes infant baptism as good as certain.” He further writes, “The role of the head of the house in ancient society had an importance beyond that which pertains in modern society and its application in this particular must be given due recognition. All important questions were decided by the head of the house and his decisions were binding on all…” So based off of that evidence many believe that the head of the house receives a new religion, then the rest of the household will follow. Jeschke seems to think that the New Testament model is of missionary baptism because the New Testament times were full of adult converts. Bridge and Phypers in their work write that the new Christians would have automatically had their children baptized into the covenant. So, that is one possible reason that paedobaptism became popular within the early church. The idea is also that in ancient Judaism whenever there was a covenant the covenant included the children as well. The idea is that baptism replaced the practice of circumcision. Another reason that many hold to this view is based off of Jesus’ invitations for the children to come to Him (Mark 10:13-16).
Even given the evidence above, we cannot know for certain when and why paedobaptism became prevalent in the church. Was it because in the Old Testament a covenant included the whole family? That is possible. Did it have anything to do with the proselyte’s ritual bath? That is possible as well. What we do know for certain is that paedobaptism was prominent within the church by the end of the third century. Origen, an influential teacher, was writing, “the church has received a tradition from the Apostles to give baptism even to little children.” So, no matter how the issues are debated it is fact that by the third century many were practicing paedobaptism. Further evidence is given by those who subscribe to this view by a quote from Polycarp. In AD 156 during persecution he said: “Eighty-six years have I served Him, and He has done me no wrong: how then can I blaspheme my King who saved me”? So, many think that he is stating fact that he was baptized as an infant. Even if Polycarp was not baptized as an infant, the quote from Origen makes it pretty clear that infant baptism developed in the church pretty early.
Later on, in the fourth century, infant baptism became the standard norm of the church. It would stay this way for just over one thousand years. From about the time of Augustine (354-430) the idea became that baptism saves by itself (ex opera operato). This was about the time that the doctrine of original sin became a held belief as well. Years later, Martin Luther would even say that “in the act of baptism, faith is infused to the infant.” He based this off of Luke 1:40-44 when the text says “the babe leaped in her womb.”
Although for over a thousand years the prominent belief was that infant baptism was salvation, most today do not believe this. The author does not think it is easy to tell where Calvin and Luther stands on whether or not baptism brought salvation to the infant. Pressed on what was the condition of a baptized child, Calvin fell back on the priority of grace: “God… sanctifies whom He pleases.” So, Calvin would go back to his doctrine of God’s grace, in which case baptism would not even matter. Calvin also said, “infant baptism is valid for two primary reasons: 1) God’s covenant includes the children of believers, and 2) Jesus urges believers to bring their children to Him.” Later on Wesley said, “’Lean no more on the staff of that broken reed, that ye were born again in baptism,” His emphasis was on the word ‘were.’ He did not say that there baptism was ineffective at the time but had become since.” Wesley clearly believed that the baptism was a special place of God’s grace that later on had to be acted upon. Wesley wrote: “baptism is necessary because it is one of the ordinances by which the grace of God is ordinarily conveyed.” Further, Wesley taught: “baptism is necessary, for it is, ‘in the ordinary way’, the only means of entering the church or into Heaven…’ this is the way to enter into covenant with God.” Wesley taught that the first benefit of baptism is washing away the guilt of original sin. Wesley argued that infants, too, are in need of baptism because of original sin. Wesley said that baptism alone was not enough to achieve a state of grace. So, Wesley was for infant baptism based off of original sin. Yet, he acknowledged that baptism was not equal to salvation. For as an adult got older they had to follow that up with faith.
As far as the mode of infant baptism is concerned, in the Church of England they would dip in water thrice. Calvin thought local custom should be followed for the mode of baptism, sprinkling in Geneva. Luther practiced immersion and highlighted forgiveness of sins with washing away. So, there are various ways. Just as a note, Sprinkling or aspersion. In the early centuries sprinkling was reserved for the sick or those too weak to receive public baptism by immersion or pouring. Sprinkling was not accepted in general usage until the thirteenth century.
Now, adult baptism is simply as it sounds. This is the practice where one is not baptized until they are old enough to have made a conscious decision to accept the Gospel. Adult baptism is the easiest to understand and accept. All of the explicit New Testament occurrences of baptism are believers. In Acts 2:39 the Scripture says that the promise of the Holy Spirit includes children. To baptize means to “immerse.” Based off of Romans 6 and Colossians 2 baptizing is symbolic of dying with Christ and rising again. According to the Didache, which was written sometime in the first century, they were fasting prior to baptism. They were also instructed to baptize in either running water, or by pouring water on the head. So, by this time in the early church it would seem that they were baptizing adults. There are no instructions in the Didache about baptizing infants. An infant could not fast before baptism.
Of three of the New Testament passages that mention a whole household being baptized, the baptist response is: “If the promise to Cornelius (Acts 10:14) suggests that his infant children received baptism along with him, we must also conclude that they spoke in tongues and extolled God (Acts 10:36-48). If the infant children were baptized with the Philippian Jailor they must have been brought from their beds in the wee hours of the night. (Acts 16:33). If Paul baptized infants in the household of Stephanas they must have been precocious because we later learn that the household of Stephanas ministered to the saints (1Cor 16:15)” This, of course, does not prove that there were not infant baptisms in the New Testament. This simply proves that it is not that “cut and dry.” Bridge and Phypers write, “Many people baptized in infancy will reject their faith. Keep baptism for Christians.” So, from this train of thought is the idea that baptism is for people who have made a conscious decision to accept the Gospel. When infants are baptized this allows many of these infants to grow up not believing the Gospel, yet being members of the church.
It seems that there is ample evidence of the early church baptizing infants, but there is also evidence of the early church baptizing adults. One source, the Didache, was listed earlier. Writing in the second or early third century, the church father, Tertullian wrote a very convincing argument against infant baptism. His argument was that many of these people grow up to reject the faith, or misrepresent the faith. He wanted people to accept Christ on their own. During his time period they needed authentic Christians. Persecution was heavy and one alleged Christian misrepresenting Christianity could harm the image of Christianity.
“Baptism for Justin[Martyr, died about A.D. 163], is the means whereby men and women are dedicated to God and made new through Christ. It is given to as many are persuaded and believe that the things are true which are taught by the church and undertake to be able to live accordingly. It is preceded by prayer and fasting by the candidates and congregation. Then they are brought where there is water and are born again, being washed in the Name of the Father, the Son and the Holy Spirit. Baptism is administered that the baptized may obtain remission of sins formerly committed. It is followed by prayers and the celebration of communion along with the assembled congregation.”
This view makes it clear that to him baptism was for believers. The Apostolic Tradition of Hippolytus between the second and third century church of Rome also shows that baptism was for believers. So, there is also ample evidence of this same argument within the early church. It was not until Augustine and his doctrine of original sin that it is almost without argument that baptism is for infants. The reasoning for that was because there was the fear that if an infant died unbaptized the infant would go to hell. Schmemann writes: “Baptism was understood as the means to assure the individual salvation of man’s soul.” So, it is clear that they thought of baptism as the way to salvation.
Later on with the reformation the views on baptism started to change. Conrad Grebel and others started to develop the idea of baptizing adults. This later led to the Baptist and other denominations that believe that baptism is for believers. Later John Bunyan came along and gave his view of why baptism is not to take the place of circumcision: Bunyan said that baptism was initiation and not new covenant equivalent to circumcision. Circumcision was a renewed heart and right spirit. (Romans 2:28, 29; Philippians 3:1-4). This is probably a very popular view today. Adult baptism has probably become the most popular form of baptism. There are 100,000 churches in USA with baptismals This section will end with the statement of Karl Barth. Karl Barth gave the most antipaeobaptism comments in 1943:
Barth in 1943: baptism “is in essence the representation of a man’s renewal through his participation by means of the power of the Holy Spirit in the death and resurrection of Jesus Christ.” His conclusion was that only a mature person can respond to such an image. Baptism is cognitive, not causative. He argued the baptism of infants is necessarily “clouded baptism.” He thought it should be stopped but he didn’t think that those baptized as infants need rebaptized.
Adult baptism can and has been done in various ways. The Anabaptist simply poured water on the individual’s head. The drunkards would dunk the individual three times. Many churches, including the Baptist, simply dunk you backwards in the name of the Father, Son, and the Holy Spirit and then bring you back up. This is symbolic of dying with Christ and rising again (Col 2). It is important to remember the Trinity in baptism. Torrance in his book talked about how much we neglect the Trinity in our worship services: “Bishop Lesslie Newbigin has commented “’The average Christian in this country hears the name of God, he or she does not think of the Trinity.” After many years of missionary work in India among Eastern religions, he returned to find that much worship in the west is in practice, if not in theory, Unitarian.”
At this point it is important to write a little bit more about what baptism signifies and why it is important. Torrance says: “The importance of baptism is not who or how but what it signifies.” On pages seventy through eighty Torrance goes into detail of what baptism signifies. Among them, baptism signifies what Christ did on the cross for us.
Now as I shift to share my view and why, allow me to share some of the Theologian Wayne Grudem’s response to the paedobaptist view. Grudem agrees that there are many similarities between circumcision and baptism. However, he says that “one became a Jew by being born of Jewish parents. Therefore, all Jewish males were circumcised. Circumcision was not restricted to people who had true inward spiritual life, but rather was given to all who lived among the people of Israel.” Grudem goes on to say that one becomes a member of the church by being born spiritually. Before one became a member of the Jewish community by being born in Israel and circumcised. Now we are born of the Spirit. Grudem also responds to the household baptism comments. In Acts 16:32 Paul spoke of the word of the Lord to the Philippian jailer and all that were in his house. Grudem’s thought is that if he spoke the Word of the Lord to all that were in his house, there is the assumption that they were old enough to believe. Also, the household of Stephanas, Grudem makes note of 1Cor 16:15 and how they ministered to the saints, so he thinks they were old enough to understand the Gospel.
I start with Grudem’s summarization because that is the position that I take. There could have been infant baptisms, and that would not hurt my faith. But I do not see enough evidence to say that they were infant baptisms. I believe that since the New Testament always shows baptism follow faith that is the way we should do things today. I see a problem in the Baptist church that baptism doesn’t follow faith soon enough. We make it such a celebration that it is postponed too long. I also see a problem in the Baptist church where people think they are saved because of baptism. That is dead wrong as well.
Too me, Baptism is symbolic of what Christ did on the cross for us. We are dead to our old way. We die with Christ in our baptism and rise with Him in our baptism (Romans 6; Col 2). Baptism is also a testimony that we are Christians. I have heard of stories where a Muslim converts to Christianity and at the baptism his family denies him. The baptism is a testimony. Lastly, baptism is symbolic of washing our sins away. I like Calvin’s writings on God’s grace. But, I do not agree that we baptize infants because of God’s grace. God’s prevenient grace is still active.
We live in a day where many people in Europe are baptized but have nothing to do with the church. We live in a day where Christianity is under attack and we need true Christians. In this case I make the argument that Tertullian made. Let them be Christians and then get baptized. But this should not divide the church. I want to close the paper with a quote from Bridge and Phypers: “God is at work by His Spirit on both sides of the baptismal divide.”

Works Cited:
Beasley-Murray, George R. Baptism in the New Testament. Waynesboro, GA:Paternoster by arrangement with Macmillan & Company Ltd, digital edition 2005.
Didache.
Donald Bridge and David Phypers, The Water that Divides: the Baptism Debate. Downers Grove, ILL: Inter-Varsity Press, 1977.
Dr. Stamps, WO515 course notes 01.14.2010

Enns, P. P. The Moody handbook of theology. Chicago, Ill.: Moody Press. 1997, c1989.

Grudem, Wayne. Bible Doctrine. Grand Rapids, Michigan: Zondervan, 1999.
Jeschke, Marlin. Believer’s Baptism for Children of the Church. Scottsdale, PA: Herald Press, 1983.
Naglee, David Ingersoll. From Font to Faith, American University Studies. Series VII. New York: Peter Lang Publishing, Inc, 1987.
Parris, John R. John Wesley’s Doctrine of the Sacraments. London: Epworth Press, 1963
Schmemann, Alexander. For the Life of the World. Crestwood, NY: St. Vladimir’s Seminary Press, 1988.
Torrance, James B. Worship, Community & The Triune God of Grace. Downers Grove, ILL: Intervarsity Press, 1996.
White, James F. The Sacraments in Protestant Practice and Faith. Nashville, TN: Abingdon Press, 1999.

sermon from yesterday with first missionary itinerary

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Introduction:
Why evangelism:
HE RISE AND FALL OF NINE RICH MEN

A popular story recounts a meeting that may have taken place at the Edgewater Beach Hotel in Chicago in 1923. There is debate whether the meeting in fact occurred, but what is not in question is the actual rise and fall of the men featured in the story, who were nine of the richest men in the world at that time: (1) Charles Schwab, President of the world’s largest independent steel company; (2) Samuel Insull, President of the world’s largest utility company; (3) Howard Hopson, President of the largest gas firm; (4) Arthur Cutten, the greatest wheat speculator; (5) Richard Whitney, President of the New York Stock Exchange; (6) Albert Fall, member of the President’s Cabinet; (7) Leon Frazier, President of the Bank of International Settlements; (8) Jessie Livermore, the greatest speculator in the Stock Market; and (9) Ivar Kreuger, head of the company with the most widely distributed securities in the world.

What happened to these powerful and rich men twenty-five years later? (1) Charles Schwab had died in bankruptcy, having lived on borrowed money for five years before his death. (2) Samuel Insull had died virtually penniless after spending some time as a fugitive from justice. (3) Howard Hopson became insane. (4) Arthur Cutten died overseas, broke. (5) Richard Whitney had spent time in a mental asylum. (6) Albert Fall was released from prison so he could die at home. (7) Leon Fraizer, (8) Jessie Livermore, and (9) Ivar Kreuger each died by suicide. Measured by wealth and power these men achieved success, at least temporarily. But it did not surely guarantee them a truly successful life.

Many people think of fame and fortune when they measure success. However, at some point in life, most people come to realize that inner peace and soul-deep satisfaction come not from fame and money, but having lived a life based on integrity and noble character.

(From a sermon by Sajeev Painunkal SJ, What Changed Zaccheus? 10/30/2010 )
I recently read the following:
That sainted missionary to India and Persia, Henry Martyn, once said, “The Spirit of Christ is the spirit of missions, and the nearer we get to Him, the more intensely missionary we must become.” Paul (Saul) and Barnabas had that experience as they ministered in Antioch and were called by the Spirit to take the Gospel to the Roman world.
We are here today because someone or group of people brought the Gospel to us. This month I wish to talk about missions. In order to do this I wish to focus on the book of Acts. In a moment we will look at Acts 13:1-3, first let me ask you a question.
Missions: what is it? Where is it? How is it done? Who does it? Why do it? It seems as though we focus on missions over seas at the expense of missions where we are at. It also seems as though we all too often focus on everything but the gospel. Do you notice that? As we look at missions in Acts we are going to see that Paul and his companions were starting churches and proclaiming the Gospel. They were not persecuted for living a good life. They were not persecuted for sharing their testimony. They were not persecuted for helping meet the social needs of the people. No, they were persecuted because they proclaimed Jesus as Lord. They proclaimed Jesus as the Messiah. As we look at Acts we can all agree that the Spirit of Christ is the Spirit of missions and I want to go a step further to show that missions is not necessarily always over there, but it begins right here. Let me add that one of the things that we do well is our many ministries in Alliance and there is a movement within Alliance of churches working together to proclaim the Gospel. Praise God for that. My theme is Paul’s Missionary Journey, Our Missionary Journey.
A passage we likely will not look at in great detail, but is important relates to Paul’s attitude with the Gospel: Let’s read 1 Cor. 9:19-23:
19 For though I am free from all men, I have made myself a slave to all, so that I may win more. 20 To the Jews I became as a Jew, so that I might win Jews; to those who are under the Law, as under the Law though not being myself under the Law, so that I might win those who are under the Law; 21 to those who are without law, as without law, though not being without the law of God but under the law of Christ, so that I might win those who are without law. 22 To the weak I became weak, that I might win the weak; I have become all things to all men, so that I may by all means save some. 23 I do all things for the sake of the gospel, so that I may become a fellow partaker of it.
The point of this is sometimes we must make adjustments in our churches or our own life in order to share the Gospel with people. We need to be able to relate to the person or people group. We will come back to that in the coming weeks.
Please look with me at the beginning of Paul’s first journey.
Let’s read Acts 13:1-4:
Now there were at Antioch, in the church that was there, prophets and teachers: Barnabas, and Simeon who was called Niger, and Lucius of Cyrene, and Manaen who had been brought up with Herod the tetrarch, and Saul. 2 While they were ministering to the Lord and fasting, the Holy Spirit said, “Set apart for Me Barnabas and Saul for the work to which I have called them.” 3 Then, when they had fasted and prayed and laid their hands on them, they sent them away.4 So, being sent out by the Holy Spirit, they went down to Seleucia and from there they sailed to Cyprus.
In Acts 13:1-3 we see the church in Antioch hear God’s call to set aside Paul and Barnabas for God’s mission. They follow through with that. I want to talk about this passage for a few minutes and first I want to show you that the call to missions was heard because they were worshipping and fasting.
I. Let me share some background to this passage. This is a pivotal point in the book of Acts. Paul the apostle was just introduced in chapter 7. At that time he was a young Jewish man persecuting the church.
a. Then in Acts chapter 9 Saul became a Christian. Jesus confronted him.
b. Now, between Acts chapter 9 and Acts chapter 13 around 12 or 13 years passed. Paul was converted in about A.D. 33 and now it is around A.D. 46 or 47. In Acts chapter 13 the focus changes from Peter to Paul. The rest of the book of Acts is predominantly about Paul. Look how it happens.
c. IVP Bible Backgrounds commentary:
i. 13:9. Roman citizens had three names. As a citizen, Saul had a Roman cognomen (“Paul,” meaning “small”); his other Roman names remain unknown to us. As inscriptions show was common, his Roman name sounded similar to his Jewish name (Saul, from the name of the Old Testament’s most famous Benjamite). This is not a name change; now that Paul is moving in a predominantly Roman environment, he begins to go by his Roman name, and some of Luke’s readers recognize for the first time that Luke is writing about someone of whom they had already heard.
d. Verse 1: they are in Antioch. Antioch would be north of Jerusalem in Syria. In Acts 11:19ff we read how they got to Antioch.
e. You see, there was persecution which started in Acts chapter 7 with Stephen being stoned with rocks. This persecution caused the Christians to scatter and many went to Antioch. While in Antioch they preached the Gospel. Paul and Barnabas ended up in Antioch teaching. Then they went to Jerusalem to deliver help because of a famine. Now they are back in Antioch.
f. Verse 1 tells us there are prophets and teachers in Antioch. Verse 1 lists 4 of these specific prophets and teachers. Now prophesy was a spiritual gift. The Holy Spirit would speak through a prophet in order to proclaim God’s Truth. This might be a conviction about sin or some future event.
g. Barnabas and Saul (Paul) were listed amongst these prophets. There is also Simeon called Niger. Niger is Latin for black so it is likely he was from Africa. Lucius of Cyrene is also a Latin name and it is likely he is from an area in Northern Africa too.
h. Then there is an interesting note about this man Manaen. He was brought up with Herod. This is the same Herod who had James killed, mistreated Jesus and others. Apparently Manaen was brought up with him. The Greek wording suggests having the same wet nurse. It is possible that Manaen was the child of one of their slaves. Herod grew up in Rome and it was common for the children of slaves to grow up with the master’s children. The children grow close and the slave is freed when he or she is an adult. Either way, Manaen is now serving the Lord with the gift of prophesy or teaching.
Now verse 1 showed us “who” and now verses 2 and 3 where show us “what”
II. Verse 2 says they were worshipping the Lord and fasting. Isn’t that an interesting intro? What is about to happen, happens while they are coming into the presence of the Lord in worship and fasting.
a. There are other examples of major things happening during worship. In Isaiah 6, Isaiah was called while in the temple performing a priestly duty.
b. To fast means to abstain from food and possibly other pleasures in order to seek God. The people of Antioch were worshipping the Lord and fasting. They were seeking God for input. God is about to give them His guidance.
c. We still proclaim days of prayer and fasting. Back in 2010 heard that leaders within the Gulf coast states called for a day of prayer (Sunday, June 27) in order to receive God’s help from the oil spill.
Also,
4965 Lincoln Proclaims National Fast Day
Abraham Lincoln wrote an address to the nation during the Civil War that was at least as important as the Gettysburg Address.
It was his proclamation for a national fast-day, by which he did designate and set apart Thursday the 30th day of April 1863, as a day of national humiliation, fasting, and prayer.
Lincoln wrote: “It is the duty of nations as well as of men to own their dependence upon the overruling power of God; to confess their sins and transgressions in humble sorrow, yet with assured hope that genuine repentance will lead to mercy and pardon; and to recognize the sublime truth announced in the Holy Scriptures and proven by all history, that those nations only are blessed whose God is the Lord.
“The awful calamity of civil war which now desolates the land may be but a punishment inflicted upon us for our presumptuous sins, to the needful end of our national reformation as a whole people.
“Intoxicated with unbroken success, we have become too self-sufficient to feel the necessity, too proud to pray to the God that made us.
“It behooves us, then, to humble ourselves before the offended Power, to confess our national sins, and to pray for clemency and forgiveness.”
d. Well, they were worshipping and fasting and the Holy Spirit spoke to them. It is likely that the Holy Spirit spoke through one of the prophets. The Lord wanted Paul and Barnabas set aside for His work. This idea of setting aside means to set apart for a special purpose. The Lord wanted Paul and Barnabas set apart for His purposes. Back when Paul became a Christian the Lord said that He would use Paul to reach the gentiles. That is about to happen.
e. Verse 3: is about the churches response. The church obeys. You know, at this point the Lord hadn’t told Paul or Barnabas where they were going. It doesn’t matter. Paul and Barnabas made themselves available. The church gathers together and they laid hands on them. This is comparable to ordination. They were sent out.
III. From Acts 13:4— 14:26 we can read about the missionary journey that resulted from this.
a. Many people heard the Gospel because the church in Antioch was in an atmosphere to hear God. They were worshipping and fasting. Then Paul and Barnabas obeyed. By the end of Acts, Paul had taken the Gospel to all of the known world. He might have taken it as far as Spain. He definitely took the Gospel to Rome. Things happen when you intentionally create an atmosphere to hear God.
b. This happened to Meagan several years ago. She was working at McDonalds at the time. She was spending some time in prayer before work when she heard the phone ring. Now usually we don’t need to interrupt our time with God by answering the phone. But in this instance she received a job offer. This happened during prayer time.
c. Today, my focus has been on the call to the missionary journey, but I encourage you to take the time to read these two chapters. Maybe you have read it before, but I know you will be encouraged as you read about Paul’s missionary journey.
d. As you read you will notice that in the cities Paul went to the Jews first:
i. The Bible Knowledge Commentary says It was necessary that the apostles go to the Jews first for a number of reasons. First, the coming of the earthly kingdom depended on Israel’s response to the coming of Christ (cf. Matt. 23:39; Rom. 11:26). Second, only after Israel rejected the gospel could Paul devote himself to the Gentiles. Third, the message of Jesus is fundamentally Jewish in that the Old Testament, the Messiah, and the promises are all Jewish. (On “the Jew first,” cf. Acts 3:26; Rom. 1:16.)
ii. You will also notice how Paul was able to draw great crowds when he travels from city to city.
1. When famous speakers (e.g., Dio Chrysostom) would come to town, much of the town would go to hear him. Word spreads quickly about the new speaker at the synagogue in Antioch, and Paul, probably originally more comfortable giving expositions of Scripture than public speeches in the Greek style, is billed as a rhetorician or philosopher.
e. Paul and Barnabas took the Gospel to many cities on this journey. I have a map on the screen of the missionary journey and if you wish you can ask for a copy of my sermon manuscript with a list of where he went and what verses that location is listed in:
i. Seleucia (verse 4)
ii. Salamis (verse 5)
iii. Paphos (verses 6-12)
iv. Perga
v. Antioch (verses 14-52)
vi. Iconium (14:1-6)
vii. Lystra (14:6 and 8-19)
viii. Derbe (14:6 and 20-21)
ix. Lysra (14:21-23)
x. Iconium (14:21-23)
xi. The Bible Knowledge Commentary:
f. Thus ends the first missionary journey which lasted between one and two years and in which Paul and Barnabas traversed more than 700 miles by land and 500 miles by sea. But more than that, it demolished the wall between Jews and Gentiles (cf. Eph. 2:14-16). The two apostles had been committed by the church at Antioch to God’s grace (cf. Acts 15:40) and they saw His grace at work (cf. “grace” in 13:43; 14:3).
i. Antioch (14:24)
ii. Perga (14:24-25)
iii. Attalia (14:25)
iv. Antioch (14:26-28)
g. Lastly, remember Acts 1:8 says: but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.”
i. That verse is happening now. They are following the Spirit’s lead in order to be a witness. Praise God!
This Scripture passage shows us a few things. One is that foreign missions are important. This is Paul’s call and they go far away. Secondly, this text shows how to hear God’s call: by being involved in the spiritual disciplines. These are prayer, worship, fasting, Scripture reading.
When Adoniram Judson graduated from college and seminary he received a call from a fashionable church in Boston to become its assistant pastor. Everyone congratulated him. His mother and sister rejoiced that he could live at home with them and do his life work, but Judson shook his head. “My work is not here,” he said. “God is calling me beyond the seas. To stay here, even to serve God in His ministry, I feel would be only partial obedience, and I could not be happy in that.” Although it cost him a great struggle he left mother and sister to follow the heavenly call. The fashionable church in Boston still stands, rich and strong, but Judson’s churches in Burma had fifty thousand converts, and the influence of his consecrated life is felt around the world.
Judson knew that he was not called to the local mission. Somehow he knew that God had called him to foreign missions and because he followed that call thousands were converted. What is the price of eternal life? Wow!
Now, Adoniram Judson listened to God’s call and many heard about Christ because of his obedience.
But Missions begins at home. You know, while Paul was going around the known world with the Gospel, James was pastoring the Jerusalem church. James the half brother of Jesus stayed home to pastor the church. Missions is important local and foreign.
Close:
Charles Swindoll writes:
Several years ago, a group of boys and girls in Florida decided to lead their parents and other volunteers in a season of intercessory prayer for their town and for our troubled world.
The movement they started turned out to be so dynamic that more than fifteen thousand people showed up to march in support of the plan and to offer aid to the Russian refugees in their area. The young people also raised support for a Russian choir and started a prayer chain to intercede for the people of their “sister city” of Murmansk, Russia.
How many opportunities for selfless service can we find? Maybe I should ask that question another way: How many Christians are willing to improve their service toward God? Or how many acts of Christian love and kindness would it take to change the world?
The opportunities are endless.
In every town, every neighborhood, and on every block, lonely and sometimes unlovely men and women need to experience the love of Jesus.
In every city, children have never known a gentle touch or a loving smile.
In every state and region, God’s people can make a lasting difference.
There are random acts of love and mercy that God has already prepared for you, so that you might share in His joy—so that you might grow in the grace and knowledge of our Lord and Savior, Jesus Christ. Go ahead . . . reach out.
You will never regret it.
What a joy it is to serve people, what a joy it is to share the good news of Jesus with people! It is good news, right.
God created us to be with him. (Genesis 1-2)
Our sin separated us from God. (Genesis 3)
Sins cannot be removed by good deeds (Gen 4-Mal 4)
Paying the price for sin, Jesus died and rose again. (Matthew – Luke)
Everyone who trusts in him alone has eternal life. (John – Jude)
Life that’s eternal means we will be with Jesus forever. (Revelation 22:5)
Pray

Why evangelism? Discipleship and Spiritual Disciplines

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Why Evangelism:
The broadcasts I am referring to can be heard here:
http://www.oneplace.com/ministries/family-talk/listen/
They are called healing the past and moving on.
I recently heard two broadcasts of Family Talk which is Dr. James Dobson’s radio program. Dr. Dobson was the founder of Focus on the Family. On these broadcast, I heard Carolyn Koons speak. As a note this was recorded some thirty years ago. Carolyn Koons talked about her childhood. She was born during World War II and when she was in third grade she saw her mom cleaning out a chest in her bedroom. Carolyn looked in the chest and found a 38 mm gun. She brought a friend in and showed it to her friend. Her mom walked in at that time. Her mom pointed the gun at her and said, (paraphrased) “I’m hiding this from your father. He hates your guts and wants to kill you.” Later Carolyn found out the problem. She was born when the man she thought was her father was away at World War II. She was a memory of something that he did not want to think of. As a consequence she was neglected and abused. At one point her parents made her sleep on a piano bench. Later her two older brothers received nice new bikes for their birthdays. She also wanted a bike. He father (not really her father though) went to a junk yard and got a rusty old bike with bent tires and threw it down in the yard and told her, “Don’t ever ask me for anything again!” At one point she rode her two brother’s bikes. They were all inside and so she went up and down the street on those bikes and she realized how nice they were. She at that point, even still in grade school, realized that she was going to have to fend for herself. By the time she was in sixth grade she was stealing a bike every week and then returning it a week later. But at one point a student teacher took her aside and said, “People think you’re bad, but I think you’re good.” She was so excited about this. She went to the boys who she would usually steal bikes with and when they would steal bikes she was going to stop it. But prior to stopping the theft, the head teacher saw her, brought her before the class, threw her against the wall and said, “Class you see this girl, she is bad. She has been stealing your bikes, don’t talk to her.” (My paraphrase) Carolyn looked up and saw the student teacher with tears going down his face because he thought she let him down. From that point on she was told she was bad and she was going to be. She would steal, she would hide alcohol in her locker while in Junior High and she would skip school among many other things. An advertisement for a biography about her says, “Koons migrated from place to place with her nomadic family. In her teens, virtually abandoned, psychically damaged and without roots, she was befriended by an adult who involved her in a Christian community, through which she achieved the inner healing described in this testament to the power of faith and prayer.” In the radio broadcast she said that her grandmother was talking to a neighbor about her problems. The neighbor took note and called her up inviting her to youth group and Sunday School at the church. Carolyn said no. Eventually the neighbor stopped by and invited her. Carolyn thought the way to make her be quiet was to lie saying that she would attend. She didn’t plan on it but something made her walk to the church and come to Sunday School. She left in a hurry. The neighbor to her grandmother kept saying that she was praying for her. Later that same Sunday the youth pastor showed up at her house to pick her up for youth group. That week the church had an evangelist in and she accepted Christ. Her life changed from that point. Later she was an adoptive parent and a professor a Christian college. (Copyright 1986 Reed Business Information, Inc.)
That’s why evangelism. There are people like Carolyn Koons in our area. She says repeatedly in the broadcast that she just wanted to be loved. People need to know the great love of the Lord. Children need this love. Teenagers need this love. Adults need this love. Why else evangelism? There are parents just like Carolyn’s parents and they need the love of Jesus as well. They need to know how to forgive, just like Carolyn’s father (the only father she knew) needed to forgive her mother for the affair. They need the support of the church and of Christ. That is why evangelism.

I also have another illustration about discipleship:

Be a disciple: In the beginning of this sermon I mention Dr. Howard Hendricks. Howard Hendricks shared walking with someone in his seventies who voiced regret that he wouldn’t be discipled younger. You see Howard Hendricks wanted to disciple this man way back when Hendricks was in seminary. This man would not be discipled. Now, this man tells Howard Hendricks that he is sorry that he wouldn’t be discipled younger and he regrets that. Discipleship is not just learning knowledge. In involves that, but it is more about learning head knowledge through the Spiritual Disciplines. Discipleship is being mentored and held accountable to grow in one’s relationship with God and for many that doesn’t happen. Discipleship allows the seed that is Christ to grow within you. Again, Discipleship is having someone hold you accountable to grow in Christ. In Discipleship someone holds you accountable and builds you up and mentors you in the Spiritual disciplines. Have you been disciple? Let go of your pride, which is one of the seven deadly sins, and start a discipleship program now. This fall I will restart the Spiritual Disciplines class.
Have a blessed weekend in the Lord!!!

Discern the prior working of the Holy Spirit

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The link below is to Dr. Tim Tennent’s blog. Dr. Tennant is the president of Asbury Theological Seminary and he is writing a theological series related to a short book he has written. In fact, there is a link at the bottom by which you can download the book. I think you will enjoy this blog. Blessings, Steve

http://timothytennent.com/2013/07/16/keys-to-catechesis-discern-the-prior-working-of-the-holy-spirit/

 

The Character of a Methodist

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When the Methodist movement was beginning John Wesley wrote the following article. I think it is quite challenging that the great revival that led to the Methodist consisted of accountability and spiritual disciplines. The time was the mid 18th century and Great Britain was ripe for a revival and so was the United States. It was around this time that the Great Awakening started with people like George Whitefield (a good friend of John Wesley) and also Jonathan Edwards.
Enjoy the following article:
http://new.gbgm-umc.org/umhistory/wesley/character/
The Character of a Methodist
by John Wesley
Not as though I had already attained.
TO THE READER
1. SINCE the name first came abroad into the world, many have been at a loss to know what a Methodist is; what are the principles and the practice of those who are commonly called by that name; and what the distinguishing marks of this sect, “which is everywhere spoken against.”
2. And it being generally believed, that I was able to give the clearest account of these things, (as having been one of the first to whom that name was given, and the person by whom the rest were supposed to be directed,) I have been called upon, in all manner of ways, and with the utmost earnestness, so to do. I yield at last to the continued importunity both of friends and enemies; and do now give the clearest account I can, in the presence of the Lord and Judge of heaven and earth, of the principles and practice whereby those who are called Methodists are distinguished from other men.
3. I say those who are called Methodists; for, let it be well observed, that this is not a name which they take to themselves, but one fixed upon them by way of reproach, without their approbation or consent. It was first given to three or four young men at Oxford, by a student of Christ Church; either in allusion to the ancient sect of Physicians so called, from their teaching, that almost all diseases might be cured by a specific method of diet and exercise, or from their observing a more regular method of study and behaviour than was usual with those of their age and station.
4. I should rejoice (so little ambitious am I to be at the head of any sect or party) if the very name might never be mentioned more, but be buried in eternal oblivion. But if that cannot be, at least let those who will use it, know the meaning of the word they use. Let us not always be fighting in the dark. Come, and let us look one another in the face. And perhaps some of you who hate what I am called, may love what I am by the grace of God; or rather, what “I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.”
________________________________________
The Character of a Methodist
1. THE distinguishing marks of a Methodist are not his opinions of any sort. His assenting to this or that scheme of religion, his embracing any particular set of notions, his espousing the judgment of one man or of another, are all quite wide of the point. Whosoever, therefore, imagines that a Methodist is a man of such or such an opinion, is grossly ignorant of the whole affair; he mistakes the truth totally. We believe, indeed, that “all Scripture is given by the inspiration of God;” and herein we are distinguished from Jews, Turks, and Infidels. We believe the written word of God to be the only and sufficient rule both of Christian faith and practice; and herein we are fundamentally distinguished from those of the Romish Church. We believe Christ to be the eternal, supreme God; and herein we are distinguished from the Socinians and Arians. But as to all opinions which do not strike at the root of Christianity, we think and let think. So that whatsoever they are, whether right or wrong, they are no distinguishing marks of a Methodist.
2. Neither are words or phrases of any sort. We do not place our religion, or any part of it, in being attached to any peculiar mode of speaking, any quaint or uncommon set of expressions. The most obvious, easy, common words, wherein our meaning can be conveyed, we prefer before others, both on ordinary occasions, and when we speak of the things of God. We never, therefore, willingly or designedly, deviate from the most usual way of speaking; unless when we express scripture truths in scripture words, which, we presume, no Christian will condemn. Neither do we affect to use any particular expressions of Scripture more frequently than others, unless they are such as are more frequently used by the inspired writers themselves. So that it is as gross an error, to place the marks of a Methodist in his words, as in opinions of any sort.
3. Nor do we desire to be distinguished by actions, customs, or usages, of an indifferent nature. Our religion does not lie in doing what God has not enjoined, or abstaining from what he hath not forbidden. It does not lie in the form of our apparel, in the posture of our body, or the covering of our heads; nor yet in abstaining from marriage, or from meats and drinks, which are all good if received with thanksgiving. Therefore, neither will any man, who knows whereof he affirms, fix the mark of a Methodist here, — in any actions or customs purely indifferent, undetermined by the word of God.
4. Nor, lastly, is he distinguished by laying the whole stress of religion on any single part of it. If you say, “Yes, he is; for he thinks ‘we are saved by faith alone:'” I answer, You do not understand the terms. By salvation he means holiness of heart and life. And this he affirms to spring from true faith alone. Can even a nominal Christian deny it? Is this placing a part of religion for the whole? “Do we then make void the law through faith? God forbid! Yea, we establish the law.” We do not place the whole of religion (as too many do, God knoweth) either in doing no harm, or in doing good, or in using the ordinances of God. No, not in all of them together; wherein we know by experience a man may labour many years, and at the end have no religion at all, no more than he had at the beginning. Much less in any one of these; or, it may be, in a scrap of one of them: Like her who fancies herself a virtuous woman, only because she is not a prostitute; or him who dreams he is an honest man, merely because he does not rob or steal. May the Lord God of my fathers preserve me from such a poor, starved religion as this! Were this the mark of a Methodist, I would sooner choose to be a sincere Jew, Turk, or Pagan.
5. “What then is the mark? Who is a Methodist, according to your own account?” I answer: A Methodist is one who has “the love of God shed abroad in his heart by the Holy Ghost given unto him;” one who “loves the Lord his God with all his heart, and with all his soul, and with all his mind, and with all his strength. God is the joy of his heart, and the desire of his soul; which is constantly crying out, “Whom have I in heaven but thee? and there is none upon earth that I desire beside thee! My God and my all! Thou art the strength of my heart, and my portion for ever!”
6. He is therefore happy in God, yea, always happy, as having in him “a well of water springing up into everlasting life,” and overflowing his soul with peace and joy. “Perfect love” having now “cast out fear,” he “rejoices evermore.” He “rejoices in the Lord always,” even “in God his Saviour;” and in the Father, “through our Lord Jesus Christ, by whom he hath now received the atonement.” “Having” found “redemption through his blood, the forgiveness of his sins,” he cannot but rejoice, whenever he looks back on the horrible pit out of which he is delivered; when he sees “all his transgressions blotted out as a cloud, and his iniquities as a thick cloud.” He cannot but rejoice, whenever he looks on the state wherein he now is; “being justified freely, and having peace with God through our Lord Jesus Christ.” For “he that believeth, hath the witness” of this “in himself;” being now the son of God by faith. “Because he is a son, God hath sent forth the Spirit of his Son into his heart, crying, Abba, Father!” And “the Spirit itself beareth witness with his spirit, that he is a child of God.” He rejoiceth also, whenever he looks forward, “in hope of the glory that shall be revealed;” yea, this his joy is full, and all his bones cry out, “Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten me again to a living hope — of an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for me!”
7. And he who hath this hope, thus “full of immortality, in everything giveth thanks;” as knowing that this (whatsoever it is) “is the will of God in Christ Jesus concerning him.” From him, therefore, he cheerfully receives all, saying, “Good is the will of the Lord;” and whether the Lord giveth or taketh away, equally “blessing the name of the Lord.” For he hath “learned, in whatsoever state he is, therewith to be content.” He knoweth “both how to be abased and how to abound. Everywhere and in all things he is instructed both to be full and to be hungry, both to abound and suffer need.” Whether in ease or pain, whether in sickness or health, whether in life or death, he giveth thanks from the ground of his heart to Him who orders it for good; knowing that as “every good gift cometh from above,” so none but good can come from the Father of Lights, into whose hand he has wholly committed his body and soul, as into the hands of a faithful Creator. He is therefore “careful” (anxiously or uneasily) “for nothing;” as having “cast all his care on Him that careth for him,” and “in all things” resting on him, after “making his request known to him with thanksgiving.”
8. For indeed he “prays without ceasing.” It is given him “always to pray, and not to faint.” Not that he is always in the house of prayer; though he neglects no opportunity of being there. Neither is he always on his knees, although he often is, or on his face, before the Lord his God. Nor yet is he always crying aloud to God, or calling upon him in words: For many times “the Spirit maketh intercession for him with groans that cannot be uttered.” But at all times the language of his heart is this: “Thou brightness of the eternal glory, unto thee is my heart, though without a voice, and my silence speaketh unto thee.” And this is true prayer, and this alone. But his heart is ever lifted up to God, at all times and in all places. In this he is never hindered, much less interrupted, by any person or thing. In retirement or company, in leisure, business, or conversation, his heart is ever with the Lord. Whether he lie down or rise up, God is in all his thoughts; he walks with God continually, having the loving eye of his mind still fixed upon him, and everywhere “seeing Him that is invisible.”
9. And while he thus always exercises his love to God, by praying without ceasing, rejoicing evermore, and in everything giving thanks, this commandment is written in his heart, “That he who loveth God, love his brother also.” And he accordingly loves his neighbour as himself; he loves every man as his own soul. His heart is full of love to all mankind, to every child of “the Father of the spirits of all flesh.” That a man is not personally known to him, is no bar to his love; no, nor that he is known to be such as he approves not, that he repays hatred for his good-will. For he “loves his enemies;” yea, and the enemies of God, “the evil and the unthankful.” And if it be not in his power to “do good to them that hate him,” yet he ceases not to pray for them, though they continue to spurn his love, and still “despitefully use him and persecute him.”
10. For he is “pure in heart.” The love of God has purified his heart from all revengeful passions, from envy, malice, and wrath, from every unkind temper or malign affection. It hath cleansed him from pride and haughtiness of spirit, whereof alone cometh contention. And he hath now “put on bowels of mercies, kindness, humbleness of mind, meekness, longsuffering:” So that he “forbears and forgives, if he had a quarrel against any; even as God in Christ hath forgiven him.” And indeed all possible ground for contention, on his part, is utterly cut off. For none can take from him what he desires; seeing he “loves not the world, nor” any of “the things of the world;” being now “crucified to the world, and the world crucified to him;” being dead to all that is in the world, both to “the lust of the flesh, the lust of the eye, and the pride of life.” For “all his desire is unto God, and to the remembrance of his name.”
11. Agreeable to this his one desire, is the one design of his life, namely, “not to do his own will, but the will of Him that sent him.” His one intention at all times and in all things is, not to please himself, but Him whom his soul loveth. He has a single eye. And because “his eye is single, his whole body is full of light.” Indeed, where the loving eye of the soul is continually fixed upon God, there can be no darkness at all, “but the whole is light; as when the bright shining of a candle doth enlighten the house.” God then reigns alone. All that is in the soul is holiness to the Lord. There is not a motion in his heart, but is according to his will. Every thought that arises points to Him, and is in obedience to the law of Christ.
12. And the tree is known by its fruits. For as he loves God, so he keeps his commandments; not only some, or most of them, but all, from the least to the greatest. He is not content to “keep the whole law, and offend in one point;” but has, in all points, “a conscience void of offence towards God and towards man.” Whatever God has forbidden, he avoids; whatever God hath enjoined, he doeth; and that whether it be little or great, hard or easy, joyous or grievous to the flesh. He “runs the way of God’s commandments,” now he hath set his heart at liberty. It is his glory so to do; it is his daily crown of rejoicing, “to do the will of God on earth, as it is done in heaven;” knowing it is the highest privilege of “the angels of God, of those that excel in strength, to fulfil his commandments, and hearken to the voice of his word.”
13. All the commandments of God he accordingly keeps, and that with all his might. For his obedience is in proportion to his love, the source from whence it flows. And therefore, loving God with all his heart, he serves him with all his strength. He continually presents his soul and body a living sacrifice, holy, acceptable to God; entirely and without reserve devoting himself, all he has, and all he is, to his glory. All the talents he has received, he constantly employs according to his Master’s will; every power and faculty of his soul, every member of his body. Once he “yielded” them “unto sin” and the devil, “as instruments of unrighteousness;” but now, “being alive from the dead, he yields” them all “as instruments of righteousness unto God.”
14. By consequence, whatsoever he doeth, it is all to the glory of God. In all his employments of every kind, he not only aims at this, (which is implied in having a single eye,) but actually attains it. His business and refreshments, as well as his prayers, all serve this great end. Whether he sit in his house or walk by the way, whether he lie down or rise up, he is promoting, in all he speaks or does, the one business of his life; whether he put on his apparel, or labour, or eat and drink, or divert himself from too wasting labour, it all tends to advance the glory of God, by peace and good-will among men. His one invariable rule is this, “Whatsoever ye do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to God and the Father by him.” >
15. Nor do the customs of the world at all hinder his “running the race that is set before him.” He knows that vice does not lose its nature, though it becomes ever so fashionable; and remembers, that “every man is to give an account of himself to God.” He cannot, therefore, “follow” even “a multitude to do evil.” He cannot “fare sumptuously every day,” or “make provision for the flesh to fulfil the lusts thereof.” He cannot “lay up treasures upon earth,” any more than he can take fire into his bosom. He cannot “adorn himself,” on any pretence, “with gold or costly apparel.” He cannot join in or countenance any diversion which has the least tendency to vice of any kind. He cannot “speak evil” of his neighbour, any more than he can lie either for God or man. He cannot utter an unkind word of any one; for love keeps the door of his lips. He cannot speak “idle words;” “no corrupt communication” ever “comes out of his mouth,” as is all that “which is” not “good to the use of edifying,” not “fit to minister grace to the hearers.” But “whatsoever things are pure, whatsoever things are lovely, whatsoever things are” justly “of good report,” he thinks, and speaks, and acts, “adorning the Gospel of our Lord Jesus Christ in all things.”
16. Lastly. As he has time, he “does good unto all men;” unto neighbours and strangers, friends and enemies: And that in every possible kind; not only to their bodies, by “feeding the hungry, clothing the naked, visiting those that are sick or in prison;” but much more does he labour to do good to their souls, as of the ability which God giveth; to awaken those that sleep in death; to bring those who are awakened to the atoning blood, that, “being justified by faith, they may have peace with God;” and to provoke those who have peace with God to abound more in love and in good works. And he is willing to “spend and be spent herein,” even “to be offered up on the sacrifice and service of their faith,” so they may “all come unto the measure of the stature of the fulness of Christ.”
17. These are the principles and practices of our sect; these are the marks of a true Methodist. By these alone do those who are in derision so called, desire to be distinguished from other men. If any man say, “Why, these are only the common fundamental principles of Christianity!” thou hast said; so I mean; this is the very truth; I know they are no other; and I would to God both thou and all men knew, that I, and all who follow my judgment, do vehemently refuse to be distinguished from other men, by any but the common principles of Christianity, — the plain, old Christianity that I teach, renouncing and detesting all other marks of distinction. And whosoever is what I preach, (let him be called what he will, for names change not the nature of things,) he is a Christian, not in name only, but in heart and in life. He is inwardly and outwardly conformed to the will of God, as revealed in the written word. He thinks, speaks, and lives, according to the method laid down in the revelation of Jesus Christ. His soul is renewed after the image of God, in righteousness and in all true holiness. And having the mind that was in Christ, he so walks as Christ also walked.
18. By these marks, by these fruits of a living faith, do we labour to distinguish ourselves from the unbelieving world from all those whose minds or lives are not according to the Gospel of Christ. But from real Christians, of whatsoever denomination they be, we earnestly desire not to be distinguished at all, not from any who sincerely follow after what they know they have not yet attained. No: “Whosoever doeth the will of my Father which is in heaven, the same is my brother, and sister, and mother.” And I beseech you, brethren, by the mercies of God, that we be in no wise divided among ourselves. Is thy heart right, as my heart is with thine? I ask no farther question. If it be, give me thy hand. For opinions, or terms, let us not destroy the work of God. Dost thou love and serve God? It is enough. I give thee the right hand of fellowship. If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies; let us strive together for the faith of the Gospel; walking worthy of the vocation wherewith we are called; with all lowliness and meekness, with long-suffering, forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace; remembering, there is one body, and one Spirit, even as we are called with one hope of our calling; “one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all.”
From the Thomas Jackson edition of The Works of John Wesley, 1872.