| Topic: |
Religions > Bible |
| User: |
"Carl" |
| Date: |
10 Jul 2007 08:51:00 PM |
| Object: |
The Scripture Way Of Salvation |
John Wesley presented this Biblical sermon on the topic of salvation as
taught in the Bible. A wonderful and encouraging sermon.
May God bless,
Carl
my website -- http://www.nettally.com/saints/
my blog -- http://www.anniemayhem.com/cgi-bin/wordpress/
---
The Scripture Way Of Salvation
by John Wesley
"Ye are saved through faith." - Eph 2:8.
1. Nothing can be more intricate, complex, and hard to be understood, than
religion, as it has been often described. And this is not only true
concerning the religion of the Heathens, even many of the wisest of them,
but concerning the religion of those also who were, in some sense,
Christians; yea, and men of great name in the Christian world; men who
seemed to be pillars thereof. Yet how easy to be understood, how plain and
simple a thing, is the genuine religion of Jesus Christ; provided only that
we take it in its native form, just as it is described in the oracles of
God! It is exactly suited, by the wise Creator and Governor of the world, to
the weak understanding and narrow capacity of man in his present state. How
observable is this, both with regard to the end it proposes, and the means
to attain that end! The end is, in one word, salvation; the means to attain
it, faith.
2. It is easily discerned, that these two little words, I mean faith and
salvation, include the substance of all the Bible, the marrow, as it were,
of the whole Scripture. So much the more should we take all possible care to
avoid all mistake concerning them, and to form a true and accurate judgement
concerning both the one and the other.
3. Let us then seriously inquire,
I. What is Salvation?
II. What is that faith whereby we are saved? And,
III. How are we saved by it?
1. I. And, first, let us inquire, What is salvation? The salvation which is
here spoken of is not what is frequently understood by that word, the going
to heaven, eternal happiness. It is not the soul's going to paradise, termed
by our Lord, "Abraham's bosom." It is not a blessing which lies on the other
side death; or, as we usually speak, in the other world. The very words of
the text itself put this beyond all question: "Ye are saved." It is not
something at a distance: it is a present thing; a blessing which, through
the free mercy of God, ye are now in possession of. Nay, the words may be
rendered, and that with equal propriety, "Ye have been saved": so that the
salvation which is here spoken of might be extended to the entire work of
God, from the first dawning of grace in the soul, till it is consummated in
glory.
2. If we take this in its utmost extent, it will include all that is wrought
in the soul by what is frequently termed "natural conscience," but more
properly, "preventing grace"; - all the drawings of the Father; the desires
after God, which, if we yield to them, increase more and more; - all that
light wherewith the Son of God "enlighteneth every one that cometh into the
world;" showing every man "to do justly, to love mercy, and to walk humbly
with his God"; - all the convictions which His Spirit, from time to time,
works in every child of man - although it is true, the generality of men
stifle them as soon as possible, and after a while forget, or at least deny,
that they ever had them at all.
3. But we are at present concerned only with that salvation which the
Apostle is directly speaking of. And this consists of two general parts,
justification and sanctification.
Justification is another word for pardon. It is the forgiveness of all our
sins; and , what is necessarily implied therein, our acceptance with God.
The price whereby this hath been procured for us (commonly termed "the
meritorious cause of our justification"), is the blood and righteousness of
Christ; or, to express it a little more clearly, all that Christ hath done
and suffered for us, till He "poured out His soul for the transgressors."
The immediate effects of justification are, the peace of God, a "peace that
passeth all understanding," and a "rejoicing in hope of the glory of God"
"with joy unspeakable and full of glory."
4. And at the same time that we are justified, yea, in that very moment,
sanctification begins. In that instant we are born again, born from above,
born of the Spirit: there is a real as well as a relative change. We are
inwardly renewed by the power of God. We feel "the love of God shed abroad
in our heart by the Holy Ghost which is given unto us"; producing love to
all mankind, and more especially to the children of God; expelling the love
of the world, the love of pleasure, of ease, of honour, of money, together
with pride, anger, self-will, and every other evil temper; in a word,
changing the earthly, sensual, devilish mind, into "the mind which was in
Christ Jesus."
5. How naturally do those who experience such a change imagine that all sin
is gone; that it is utterly rooted out of their heart, and has no more any
place therein! How easily do they draw that inference, "I feel no sin;
therefore, I have none: it does not stir; therefore it does not exist: it
has no motion; therefore, it has no being!"
6. But it is seldom long before they are undeceived, finding sin was only
suspended, not destroyed. Temptations return, and sin revives; showing it
was but stunned before, not dead. They now feel two principles in
themselves, plainly contrary to each other; "the flesh lusting against the
Spirit"; nature opposing the grace of God. They cannot deny, that although
they still feel power to believe in Christ, and to love God; and although
His "Spirit" still "witnesses with their spirits, that they are children of
God"; yet they feel in themselves sometimes pride or self-will, sometimes
anger or unbelief. They find one or more of these frequently stirring in
their heart, though not conquering; yea, perhaps, "thrusting sore at them
that they may fall"; but the Lord is their help.
7. How exactly did Macarius, fourteen hundred years ago, describe the
present experience of the children of God: "The unskilful," or
unexperienced, "when grace operates, presently imagine they have no more
sin. Whereas they that have discretion cannot deny, that even we who have
the grace of God may be molested again. For we have often had instances of
some among the brethren, who have experienced such grace as to affirm that
they had no sin in them; and yet, after all, when they thought themselves
entirely freed from it, the corruption that lurked within was stirred up
anew, and they were wellnigh burned up."
8. From the time of our being born again, the gradual work of sanctification
takes place. We are enabled "by the Spirit" to "mortify the deeds of the
body," of our evil nature; and as we are more and more dead to sin, we are
more and more alive to God. We so on from grace to grace, while we are
careful to "abstain from all appearance of evil," and are "zealous of good
works," as we have opportunity, doing good to all men; while we walk in all
His ordinances blameless, therein worshipping Him in spirit and in truth;
while we take up our cross, and deny ourselves every pleasure that does not
lead us to God.
9. It is thus that we wait for entire sanctification; for a full salvation
from all our sins, - from pride, self-will, anger, unbelief; or, as the
Apostle expresses it, "go unto perfection." But what is perfection? The word
has various senses: here it means perfect love. It is love excluding sin;
love filling the heart, taking up the whole capacity of the soul. It is love
"rejoicing evermore, praying without ceasing, in everything giving thanks."
II. But what is faith through which we are saved? This is the second point
to be considered.
1. Faith, in general, is defined by the Apostle, Oprgmatoon elegchos ou
blepomenoon. An evidence, a divine evidence and conviction (the word means
both) of things not seen; not visible, not perceivable either by sight, or
by any other of the external senses. It implies both a supernatural evidence
of God, and of the things of God; a kind of spiritual light exhibited to the
soul, and a supernatural sight or perception thereof. Accordingly, the
Scripture speaks of God's giving sometimes light, sometimes a power of
discerning it. So St. Paul: "God, who commanded light to shine out of
darkness, hath shined in our hearts, to give us the light of the knowledge
of the glory of God in the face of Jesus Christ." And elsewhere the same
Apostle speaks of "the eyes of" our "understanding being opened." By this
two-fold operation of the Holy Spirit, having the eyes of our soul both
opened and enlightened, we see the things which the natural "eye hath not
seen, neither the ear heard." We have a prospect of the invisible things of
God; we see the spiritual world, which is all round about us, and yet no
more discerned by our natural faculties than if it had no being. And we see
the eternal world; piercing through the veil which hangs between time and
eternity. Clouds and darkness then rest upon it no more, but we already see
the glory which shall be revealed.
2. Taking the word in a more particular sense, faith is a divine evidence
and conviction not only that "God was in Christ, reconciling the world unto
Himself," but also that Christ loved me, and gave Himself for me. It is by
this faith (whether we term it the essence, or rather a property thereof)
that we receive Christ; that we receive Him in all His offices, as our
Prophet, Priest, and King. It is by this that He is "made of God unto us
wisdom, and righteousness, and sanctification, and redemption."
3. "But is this the faith of assurance, or faith of adherence?" The
Scripture mentions no such distinction. The Apostle says, "There is one
faith, and one hope of our calling"; one Christian, saving faith; "as there
is one Lord," in whom we believe, and "one God and Father of us all." And it
is certain, this faith necessarily implies an assurance (which is here only
another word for evidence, it being hard to tell the difference between
them) that Christ loved me, and gave Himself for me. For "he that believeth"
with the true living faith "hath the witness in himself": "the Spirit
witnesseth with his spirit that he is a child of God." "Because he is a son,
God hath sent forth the Spirit of His Son into his heart, crying, Abba,
Father"; giving him an assurance that he is so, and a childlike confidence
in Him. But let it be observed, that, in the very nature of the thing, the
assurance goes before the confidence. For a man cannot have a childlike
confidence in God till he knows he is a child of God. Therefore, confidence,
trust, reliance, adherence, or whatever else it be called, is not the first,
as some have supposed, but the second, branch or act of faith.
4. It is by this faith we are saved, justified, and sanctified; taking that
word in its highest sense. But how are we justified and sanctified by faith?
This is our third head of inquiry. And this being the main point in
question, and a point of no ordinary importance, it will not be improper to
five it a more distinct and particular consideration.
III. 1. And, first, how are we justified by faith? In what sense is this to
be understood? I answer, Faith is the condition, and the only condition, of
justification. It is the condition: none is justified but he that believes:
without faith no man is justified. And it is the only condition: this alone
is sufficient for justification. Every one that believes is justified,
whatever else he has or has not. In other words: no man is justified till he
believes; every man when he believes is justified.
2. "But does not God command us to repent also? Yea, and to 'bring forth
fruits meet for repentance' - to cease, for instance, from doing evil, and
learn to do well? And is not both the one and the other of the utmost
necessity, insomuch that if we willingly neglect either, we cannot
reasonably expect to be justified at all? But if this be so, how can it be
said that faith is the only condition of justification?" God does
undoubtedly command us both to repent, and to bring forth fruits meet for
repentance; which if we willingly neglect, we cannot reasonably expect to be
justified at all: therefore both repentance, and fruits meet for repentance,
are, in some sense, necessary to justification. But they are not necessary
in the same sense with faith, nor in the same degree. Not in the same
degree; for those fruits are only necessary conditionally; if there be time
and opportunity for them. Otherwise a man may be justified without them, as
was the thief upon the cross (if we may call him so; for a late writer has
discovered that he was no thief, but a very honest and respectable person!);
but he cannot be justified without faith; this is impossible. Likewise, let
a man have ever so much repentance, or ever so many of the fruits meet for
repentance, yet all this does not at all avail; he is not justified till he
believes. But the moment he believes, with or without those fruits, yea,
with more or less repentance, he is justified. - Not in the same sense; for
repentance and its fruits are only remotely necessary; necessary in order to
faith; whereas faith is immediately necessary to justification. It remains,
that faith is the only condition, which is immediately and proximately
necessary to justification.
3. "But do you believe we are sanctified by faith? We know you believe that
we are justified by faith; but do not you believe, and accordingly teach,
that we are sanctified by our works?" So it has been roundly and vehemently
affirmed for these five-and-twenty years: but I have constantly declared
just the contrary; and that in all manner of ways. I have continually
testified in private and in public, that we are sanctified as well as
justified by faith. And indeed the one of those great truths does
exceedingly illustrate the other. Exactly as we are justified by faith, so
are we sanctified by faith. Faith is the condition, and the only condition,
of sanctification, exactly as it is of justification. It is the condition:
none is sanctified but he that believes; with out faith no man is
sanctified. And it is the only condition: this alone is sufficient for
sanctification. Every one that believes is sanctified, whatever else he has
or has not. In other words, no man is sanctified till he believes: every man
when he believes is sanctified.
4. "But is there not a repentance consequent upon, as well as a repentance
previous to, justification? And is it not incumbent on all that are
justified to be 'zealous of good works'? Yea, are not these so necessary,
that if a man willingly neglect them he cannot reasonably expect that he
shall ever be sanctified in the full sense; that is, perfected in love? Nay,
can he grow at all in grace, in the loving knowledge of our Lord Jesus
Christ? Yea, can he retain the grace which God has already given him? Can he
continue in the faith which he has received, or in the favour of God. Do not
you yourself allow all this, and continually assert it? But, if this be so,
how can it be said that faith is the only condition of sanctification?"
5. I do allow all this, and continually maintain it as the truth of God. I
allow there is a repentance consequent upon, as well as a repentance
previous to, justification. It is incumbent on all that are justified to be
zealous of good works. And there are so necessary, that if a man willingly
neglect them, he cannot reasonably expect that he shall ever be sanctified;
he cannot grow in grace, in the image of God, the mind which was in Christ
Jesus; nay, he cannot retain the grace he has received; he cannot continue
in faith, or in the favour of God. What is the inference we mist draw
herefrom? Why, that both repentance, rightly understood, and the practice of
all good works, - works of piety, as well as works of mercy (now properly so
called, since they spring from faith), are, in some sense, necessary to
sanctification.
6. I say, "repentance rightly understood"; for this must not be confounded
with the former repentance. The repentance consequent upon justification is
widely different from that which is antecedent to it. This implies no guilt,
no sense of condemnation, no consciousness of the wrath of God. It does not
suppose any doubt of the favour of God, or any "fear that hath torment." It
is properly a conviction, wrought by the Holy Ghost, of the sin which still
remains in our heart; of the phroneema sarkos, the carnal mind, which "does
still remain" (as our Church speaks) "even in them that are regenerate";
although it does no longer reign; it has not now dominion over them. It is a
conviction of our proneness to evil, of an heart bent to backsliding, of the
still continuing tendency of the flesh to lust against the spirit.
Sometimes, unless we continually watch and pray, it lusteth to pride,
sometimes to anger, sometimes to love of the world, love of ease, love of
honour, or love of pleasure more than of God. It is a conviction of the
tendency of our heart to self-will, to Atheism, or idolatry; and above all,
to unbelief; whereby, in a thousand ways, and under a thousand pretenses, we
are ever departing, more or less, from the living God.
7. With this conviction of the sin remaining in our hearts, there is joined
a clear conviction of the sin remaining in our lives; still cleaving to all
our words and actions. In the best of these we now discern a mixture of
evil, either in the spirit, the matter, or the manner of them; something
that could not endure the righteous judgement of God, were He extreme to
mark what is done amiss. Where we least suspected it, we find a taint of
pride or self-will, of unbelief or idolatry; so that we are now more ashamed
of our best duties than formerly of our worst sins: and hence we cannot but
feel that these are so far from having anything meritorious in them, yea, so
far from being able to stand in sight of the divine justice, that for those
also we should be guilty before God, were it not for the blood of the
covenant.
8. Experience shows that, together with this conviction of sin remaining in
our hearts, and cleaving to all our words and actions; as well as the guilt
which on account thereof we should incur, were we not continually sprinkled
with the atoning blood; one thing more is implied in this repentance;
namely, a conviction of our helplessness, of our utter inability to think
one good thought, or to form one good desire; and much more to speak one
word aright, or to perform one good action, but through His free, almighty
grace, first preventing us, and then accompanying us every moment.
9. "But what good works are those, the practice of which you affirm to be
necessary to sanctification?" First, all works of piety; such as public
prayer, family prayer, and praying in our closet; receiving the supper of
the Lord; searching the Scriptures, by hearing, reading, meditating; and
using such a measure of fasting or abstinence as our bodily health allows.
10. Secondly, all works of mercy; whether they relate to the bodies or souls
of men; such as feeding the hungry, clothing the naked, entertaining the
stranger, visiting those that are in prison, or sick, or variously
afflicted; such as the endeavouring to instruct the ignorant, to awaken the
stupid sinner, to quicken the lukewarm, to confirm the wavering, to comfort
the feeble-minded, to succour the tempted, or contribute in any manner to
the saving of souls from death. This is the repentance, and these the
"fruits meet for repentance," which are necessary to full sanctification.
This is the way wherein God hath appointed His children to wait for complete
salvation.
11. Hence may appear the extreme mischievousness of that seemingly innocent
opinion, that there is no sin in a believer; that all sin is destroyed, root
and branch, the moment a man is justified. By totally preventing that
repentance, it quite blocks up the way to sanctification. There is no place
for repentance in him who believes there is no sin either in his life or
heart: consequently, there is no place for his being perfected in love, to
which that repentance is indispensably necessary.
12. Hence it may likewise appear, that there is no possible danger in thus
expecting full salvation. For suppose we were mistaken, suppose no such
blessing ever was or can be attained, yet we lose nothing: nay, that very
expectation quickens us in using all the talents which God has given us;
yea, in improving them all; so that when our Lord cometh, He will receive
His own with increase.
13. But to return. though it be allowed, that both this repentance and its
fruits are necessary to full salvation; yet they are not necessary either in
the same sense with faith, or in the same degree: - Not in the same degree;
for these fruits are only necessary conditionally, if there be time and
opportunity for them; otherwise a man may be sanctified without them. But he
cannot be sanctified without faith. likewise, let a man have ever so much of
this repentance, or ever so many good works, yet all this does not at all
avail: he is not sanctified till he believes. But the moment he believes,
with or without those fruits, yea, with more or less of this repentance, he
is sanctified. - Not in the same sense; for this repentance and these fruits
are only remotely necessary, - necessary in order to the continuance of his
faith, as well as the increase of it; whereas faith is immediately and
directly necessary to sanctification. It remains, that faith is the only
condition which is immediately and proximately necessary to sanctification.
14. "But what is that faith whereby we are sanctified, - saved from sin, and
perfected in love?" It is a divine evidence and conviction, first, that God
hath promised it in the holy Scripture. Till we are thoroughly satisfied of
this, there in no moving one step further. And one would imagine there
needed not one word more to satisfy a reasonable man of this, than the
ancient promise, "Then will I circumcise thy heart, and the heart of thy
seed, to love the Lord they God with all thy heart, and with all thy soul,
and with all thy mind." How clearly does this express the being perfected in
love! - how strongly imply the being saved from all sin! For as long as love
takes up the whole heart, what room is there for sin therein?
15. It is a divine evidence and conviction, secondly, that what God hath
promised He is able to perform. Admitting, therefore, that "with men it is
impossible" to "bring a clean thing out of an unclean," to purify the heart
from all sin, and to till it with all holiness; yet this creates no
difficulty in the case, seeing "with God all things are possible." And
surely no one ever imagined it was possible to any power less than that of
the Almighty! But if God speaks, it shall be done. God saith, "Let there be
light; and there" is "light"!
16. It is, thirdly, a divine evidence and conviction that He is able and
willing to do it now. And why not? Is not a moment to Him the same as a
thousand years? He cannot want more time to accomplish whatever is His will.
And He cannot want or stay for any more worthiness or fitness in the persons
He is pleased to honour. We may therefore boldly say, at any point of time,
"Now is the day of salvation!" "To-day, if ye will hear His voice, harden
not your hearts!" "Behold, all things are now ready; come unto the
marriage!"
17. To this confidence, that God is both able and willing to sanctify us
now, there needs to be added one thing more, - a divine evidence and
conviction that He doeth it. In that hour it is done: God says to the inmost
soul, "According to thy faith be it unto thee!" Then the soul is pure from
every spot of sin; it is clean "from all unrighteousness." The believer then
experiences the deep meaning of those solemn words, "If we walk in the light
as He is in the light, we have fellowship one with another, and the blood of
Jesus Christ His Son cleanseth us from all sin."
18. "But does God work this great work in the soul gradually or
instantaneously?" Perhaps it may be gradually wrought in some; I mean in
this sense, - they do not advert to the particular moment wherein sin ceases
to be. But it us infinitely desirable, were it the will of God, that it
should be done instantaneously; that the Lord should destroy sin "by the
breath of His mouth," in a moment, in the twinkling of an eye. And so He
generally does; a plain fact, of which there is evidence enough to satisfy
any unprejudiced person. Thou therefore look for it every moment! Look for
it in the way above described; in all those good works whereunto thou art
"created anew in Christ Jesus." There in then no danger: you can be no
worse, if you are no better, for that expectation. For were you to be
disappointed of your hope, still you lose nothing. But you shall not be
disappointed of your hope: it will come, and will not tarry. Look for it
then every day, every hour, every moment! Why not this hour, this moment?
Certainly you may look for it now, if you believe it is by faith. And by
this token you may surely know whether you seek it by faith or by works. If
by works, you want something to be done first, before you are sanctified.
You think, I must first be or do thus or thus. Then you are seeking it by
works unto this day. If you seek it by faith, you may expect it as you are;
and expect it now. It is of importance to observe, that there is an
inseparable connexion between these three points, - expect it by faith;
expect it as you are; and expect it now! To deny one of them, is to deny
them all; to allow one, is to allow them all. Do you believe we are
sanctified by faith? Be true then to your principle; and look for this
blessing just as you are, neither better nor worse; as a poor sinner that
has still nothing to pay, nothing to plead, but "Christ died." And if you
look for it as you are, then expect it now. Stay for nothing: why should
you?
Christ is ready; and He is all you want.
He is waiting for you: He is at the door!
Let your inmost soul cry out,
Come in, come in, thou heavenly Guest!
Nor hence again remove;
But sup with me, and let the feast
Be everlasting love.
.
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| User: "Mark T moi@ere50" |
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| Title: Re: The Scripture Way Of Salvation |
10 Jul 2007 09:55:19 PM |
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"Carl" <saints@nettally.com> wroteth:
The Scripture Way Of Salvation
"Look unto Me [YAHWEH], and be ye saved, all the ends of the earth; for I
[YAHWEH] am God, and there is none else [INCLUDING JESUS OF NAZARETH]."
Isaiah 45:21
--
DISTINGUISHING FEATURES OF A CHRISTUS OBNOXIUM
.... quoting from James Barr's book "Fundamentalism" on the three
distinguishing features of the Fundamentalist:
'Firstly, a fundamentalist has a very strong emphasis on the inerrancy of
the Bible, and believes in the absence from it of any sort of error.
Two, a strong hostility to modern theology and to the method, results and
implications of modern critical study of the Bible.
And three, an assurance that those who do not share their religious
viewpoint are not really true Christians at all.'
Peter Cameron "Heretic" (Doubleday; Sydney: 1994) p. 178
--
My Blog - MARK T - my thoughts on Christianity/ song covers & pics & links
http://www.blognow.com.au/strooth/
FUNDY FUNHOUSE -
http://fundamentalistfunhouse.blogspot.com/
- a resource on the current Fundamentalist Dark Age and Christian
fundamentalism.
My Soundclick Page - download my original songs in mp3 format
http://www.soundclick.com/marktindall
.
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| User: "" |
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| Title: Re: The Scripture Way Of Salvation |
11 Jul 2007 04:32:48 PM |
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On Wed, 11 Jul 2007 12:55:19 +1000, "Mark T" <moi@ere50> wrote:
"Carl" <saints@nettally.com> wroteth:
The Scripture Way Of Salvation
"Look unto Me [YAHWEH], and be ye saved, all the ends of the earth; for I
[YAHWEH] am God, and there is none else [INCLUDING JESUS OF NAZARETH]."
Isaiah 45:21
--
DISTINGUISHING FEATURES OF A CHRISTUS OBNOXIUM
... quoting from James Barr's book "Fundamentalism" on the three
distinguishing features of the Fundamentalist:
'Firstly, a fundamentalist has a very strong emphasis on the inerrancy of
the Bible, and believes in the absence from it of any sort of error.
Let's see now. . .Barr doesn't seem to recognize that "inerrancy"
MEANS "the absence of any sort of error."
SOME scholar HE is, huh?
Two, a strong hostility to modern theology and to the method, results and
implications of modern critical study of the Bible.
WHICH "modern theology" and WHICH method, results and implication" and
WHICH "modern critical study" of the Bible.
MOST of us fundamental Christians (people who believe in the
fundamental things of the Bible) believe in LEGITIMATE theology and
LEGITIMATE methods (not whacked out monkeys with marbles in jars), and
MOST of us fundamental Christians who take our faith seriously DO
critical studies of the Bible.
At the current time I am writing two curricula, the first of which is
a "systematic theology" for an adult Sunday school, and the second of
which is a "systematic theology" for children's church ages ten to
fourteen. This involves A LOT of "critical study."
And three, an assurance that those who do not share their religious
viewpoint are not really true Christians at all.'
We Christians are not interested in whether you agree with US or not.
It is GOD that you must agree with, or you are not Christians at all.
We Christians acknowledge that regularly.
Just a few comments.
in the Name of Jesus,
Checker
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| User: "RedFox" |
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| Title: Re: The Scripture Way Of Salvation |
11 Jul 2007 03:07:19 AM |
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In article <f71d26$dqi$2@news.utelfla.com>, "Carl" <saints@nettally.com> wrote:
John Wesley presented this Biblical sermon on the topic of salvation as
taught in the Bible. A wonderful and encouraging sermon.
May God bless,
Carl
my website -- http://www.nettally.com/saints/
my blog -- http://www.anniemayhem.com/cgi-bin/wordpress/
---
The Scripture Way Of Salvation
by John Wesley
"Ye are saved through faith." - Eph 2:8.
1. Nothing can be more intricate, complex, and hard to be understood, than
religion, as it has been often described. And this is not only true
concerning the religion of the Heathens, even many of the wisest of them,
but concerning the religion of those also who were, in some sense,
Christians; yea, and men of great name in the Christian world; men who
seemed to be pillars thereof.
Amazing how even a preacher like Wesley was at core a part of the racism
of his time
His sermons belong to the past
Leave them there
.
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| User: "Mark T moi@ere52" |
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| Title: Re: The Scripture Way Of Salvation |
11 Jul 2007 03:13:37 AM |
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"RedFox" wrote:
John Wesley
.....
the religion of the Heathens
....
Amazing how even a preacher like Wesley was at core a part of the racism
of his time
Yep!
His sermons belong to the past
Hint: Wesley is DEAD!
--
Creepy fundamentalists are an abomination to God ....
"Every creeping thing that creepeth upon the earth shall be an abomination."
Leviticus 11:41
"Ye shall not make yourselves abominable with any creeping thing that
creepeth." Leviticus 11:43
--
My Blog - MARK T - my thoughts on Christianity/ song covers & pics & links
http://www.blognow.com.au/strooth/
FUNDY FUNHOUSE -
http://fundamentalistfunhouse.blogspot.com/
- a resource on the current Fundamentalist Dark Age and Christian
fundamentalism.
My Soundclick Page - download my original songs in mp3 format
http://www.soundclick.com/marktindall
.
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