Christians in Middle East Fear Violence from Anti-Quran Protests


Those in the West who provoke Muslim extremists are not the ones who will suffer, they say.

ISTANBUL, October 5 (CDN) — Christians across the Middle East said they will be the ones to suffer if a group of anti-Islamic protestors in the United States goes through with its plans to publicly tear up or otherwise desecrate the Quran.

They roundly condemned the proposed actions as political stunts that are unwise, unnecessary and unchristian.

“This kind of negative propaganda is very harmful to our situation in Muslim countries,” said Atef Samy, assistant pastor for networking at Kasr El Dobara, the largest Protestant congregation in Egypt. “It generates uncontrollable anger among the people around us and gives the impression that all Christians feel this way about Islam.”

Samy said U.S. Christians who are protesting Islam need to think about the results of their “irrational actions.” The desecration, he said, will lead to protests and will incite people to commit anti-Christian violence.

“How do they expect Muslims to react?” he said. “And has anybody thought how we will pay for their actions or even their words?”

Tomorrow and Thursday (Oct. 6 and 7), political activist Randall Terry will host “Hear Muhammad Speak!” a series of demonstrations across the United States that he said are meant to “ignite national and world-wide debate/dialogue/education on the anti-Semitic, anti-Christian, and at times violent message of the Quran.” During these protests, Terry plans to tear out pages from the Quran and encourage others to do the same.

He has said he is conducting the protest because he wants to focus attention also on the Hadith and the Sunnah, the recorded sayings and actions of Muhammad that Muslims use to guide their lives. Terry said these religious documents call “for the murder, beheadings, etc. of Christians and Jews, and the suppression of religious freedom.”

Known for his incendiary political approach, Terry is founder of Operation Rescue, an anti-abortion rights group. After stepping down from Operation Rescue, he publicly supported the actions of Scott Roeder, who murdered a Kansas physician who performed late-term abortions. Terry also arranged to have a protestor present an aborted fetus to then-presidential candidate Bill Clinton at the 1992 Democratic National Convention.

On this year’s anniversary of the Sept. 11 terrorist attacks, Terry stood outside the White House and denounced Islam as one of five other protestors ripped out pages from the Quran and threw them into a plastic trash bag, which along with Florida Pastor Terry Jones’ planned (though ultimately cancelled) Quran-burning provoked isolated attacks across the Islamic world that left at least 19 dead.

Terry is part of a seemingly growing tide of people destroying or threatening to destroy the Quran as an act of protest against Islam or “Islamic extremism.”

 

Objections

Terry has said that he wants to “highlight the suffering of Christians inflicted by Muslims” and to call on Islamic leaders “to stop persecuting and killing Christians and Jews, and well as ‘apostates’ who leave Islam.”

But Christian leaders in the Middle East said protests in which the Quran is desecrated have the opposite effect. They are bracing themselves for more attacks. Protestors in the West can speak freely – about free speech, among other things – but it’s Christians in the Middle East who will be doing the dying, they said.

“This message of hate antagonizes Muslims and promotes hatred,” said Samia Sidhom, a Christian and managing editor of the Cairo-based newspaper Watani. “Thus churches and Christians become targets of counter-hate and violence. Islam is in no way chastised, nor Christianity exalted. Only hate is strengthened. Churches and Christians here find they need to defend themselves against the allegations of being hateful and against the hate and violence directed at them.”

Martin Accad, a Lebanese Christian and director of the Institute of Middle East Studies at Arab Baptist Theological Seminary in Beirut, agreed with Sidhom.

“We are held guilty by association by extremist Muslims, even though the vast majority of Muslims will be able to dissociate between crazy American right-wingers and true followers of Jesus,” he said.

Leaders in the Arabic-speaking Christian world said Terry’s protests and others like it do nothing positive. Such provocations won’t make violent Muslim extremists re-examine their beliefs or go away.

“Islam will not disappear because we call it names,” said Samy, of the Egyptian Protestant church. “So we must witness to our belief in Jesus without aggressively attacking the others.”

Accad, a specialist in Christian-Muslim relations and also associate professor of Islamic Studies at Fuller Theological Seminary, said positive engagement is the best approach for Christians to take toward Islam.

“Visit their places of worship and get to know them, and invite them to yours,” Accad said. “Educate your own congregation about Islam in a balanced way. Engage in transformational partnerships with moderate Muslim leaders who are working towards a more peaceful world.”

The element of the protests that most baffled Christians living in the Muslim world was that burning or tearing another religion’s book seemed so unchristian, they said.

“In what way can burning or ripping the Quran serve Christianity or Christians?” Sidhom of Watani said. “It is not an action fit for a servant of Christianity. It merely expresses hate and sends out a message of extreme hostility to Islam.”

Accad called publicly desecrating the Quran an act of “sheer moral and ethical absurdity.”

“These are not acts committed by followers of a Jesus ethic,” Accad said. “They will affect the image of Christianity as badly as the destruction of the World Trade Center affected the image of Islam.”

Accad added, “Since when do followers of Jesus rip an eye for an eye and a tooth for a tooth?”

Such protests also defeat the purposes of churches in Islamic nations, Christians said. H. Ramdani, a church leader in Algeria, said Christians must strive to build bridges with Muslims in order to proclaim Christ.

“It’s destroying what we are doing and what we are planning to do,” he said of the protests. “People refuse to hear the gospel, but they ask the reason for the event. Muslims are more radical and sometimes they are brutal.”

At press time Compass was unable to reach Terry by phone or e-mail for a reply to the Middle Eastern Christians’ complaints about the planned protests, but after he staged a Sept. 11 Quran-tearing event he released a statement expressing “great sadness” over the deaths that followed while denying that it was right for Muslims to react violently to such protests.

“Such logic is like saying that a woman who is abused by her boyfriend or husband is guilty of bringing violence on herself because she said or did something that irritated him,” Terry stated.

In the weeks leading up to the anniversary of the Sept. 11 attack, Terry Jones, leader of a small congregation in Gainesville, Fla., made his mark in the media by threatening to burn a stack of Qurans in protest of Islam. At the last minute, after wide condemnation from around the world, Jones stated that he felt “God is telling us to stop” and backed out of the protest.

Despite Jones’ retreat, protestors unaffiliated with him burned Qurans in New York and Tennessee, and demonstrations swept across the Muslim world. In the relatively isolated attacks that ensued, protestors set fire to a Christian school and various government buildings, burning the school and the other structures to the ground. In Kashmir, 17 people were killed in Islamic assaults, and two protestors were killed in demonstrations in Afghanistan.

Report from Compass Direct News

Chinese pastor, wife slain at church served by Lottie Moon


A Chinese pastor and his wife were slain Aug. 31 at Penglai Christian Church, where Lottie Moon, an icon of Southern Baptist mission work, served in the early 1900s in Penglai, China, reports Baptist Press.

Pastor Qin Jia Ye and his wife Hong En He, both in their 80s, were killed in the church’s office on Wednesday.

The suspect — a 40-year-old former church member — was arrested within an hour of the early morning incident.

The couple’s violent death is a shock to many, both in China and the United States. The church was closed for 49 years after communists came to power at the end of World War II, reopening in 1988 with only 20 people.

Qin reported 300 baptisms several years in a row. Today, there are 3,600 members.

Chinese newspaper accounts state that the suspect entered the church office carrying an axe and struck the pastor and his wife, killing them both.

The church eventually outgrew Moon’s original structure and built a modern 1,500-seat sanctuary next to it with the help of Johnson Ferry Baptist Church in Marietta, Ga.

"From the moment I met Pastor Qin, I could sense a Christ-like spirit," said Bryant Wright, Johnson Ferry senior pastor and current Southern Baptist Convention president. "We are incredibly saddened by this tragic event, but we know one of the Lord’s faithful servants is with Him forever in Heaven."

Qin graciously acted as tour guide for a large number of Southern Baptist leaders passing through Penglai who wanted to connect with the community where Moon served.

Wanda S. Lee, executive director-treasurer of Woman’s Missionary Union, visited the church during a 1997 China tour. In spite of numerous church responsibilities, Qin and his wife welcomed the group warmly, Lee said, and it was obvious they were well-loved and respected.

"We are deeply grieved at the news of [the] death" of Qin and his wife, Lee said. "It is a great loss to the Christian community."

Candace McIntosh, executive director of Alabama WMU, took seven college students to China in 2008 to experience firsthand the history and work of Southern Baptists. Penglai Christian Church was a stop on the tour.

McIntosh remembers admiring Qin’s humble and quiet strength as he prepared for worship, as well as his ability to state the message clearly for all to understand. After the service, Qin spent a great deal of time talking with the team of young women about Moon’s legacy.

"He was so encouraged that younger women were there, learning about the history of Lottie Moon and the Chinese church," McIntosh recalled. "I know the legacy of Lottie Moon will live on, but one of its greatest communicators is no longer with us. I know Qin’s legacy will live on, too."

Report from the Christian Telegraph

Forced Recantations of Faith Continue in Vietnam


New Christians in northwest violently compelled to return to ancestor worship.

HANOI, Vietnam, January 18 (CDN) — A Vietnamese man violently forced to recant his fledgling Christian faith faces pressure from authorities and clansmen to prove his return to traditional Hmong belief by sacrificing to ancestors next month.

Sung Cua Po, who embraced Christianity in November, received some 70 blows to his head and back after local officials in northwest Vietnam’s Dien Bien Province arrested him on Dec. 1, 2009, according to documents obtained by Compass. His wife, Hang thi Va, was also beaten. They live in Ho Co village.

Dien Bien Dong District and Na Son Commune police and soldiers led by policeman Hang A Senh took the Christian couple to the Na Son Commune People’s Committee office after police earlier incited local residents to abuse and stone them and other Christian families. After Po and his wife were beaten at 1 a.m. that night, he was fined 8 million dong (US$430) and a pig of at least 16 kilos. His cell phone and motorbike were confiscated, according to the documents.

Christians Sung A Sinh and Hang A Xa of Trung Phu village were also beaten about the head and back and fined a pig of 16 kilos each so that local authorities could eat, according to the reports. The documents stated that the reason for the mistreatment of the Christians was that they abandoned “the good and beautiful” traditional Hmong beliefs and practices to follow Protestant Christianity.

Christian sources reported that on Dec. 15 police took Po and his wife to members of their extended family, who applied severe clan pressure on him to deny their faith. When police added their own threats, Po finally signed recantation documents.

“I folded – I signed when police threatened to beat me to death if I didn’t recant,” he said. “Then they would seize my property, leaving my wife a widow, and my children fatherless – without a home.”

Following Po’s written recantation, authorities subjected him to further family and clan pressure and “fines,” as well as rites to satisfy traditional Hmong spirits said to have become upset when he offended them by becoming a Christian.

Po faces the ultimate test to prove his recantation is sincere on Feb. 13, Lunar New Year’s Eve. He remains under severe threat, the documents report, unless he voluntarily offers sacrifices to his ancestors at that time.

The documentation of the forced recantations in northwest Vietnam indicates authorities are contravening Vietnam’s 2004/2005 public religion policy.

All three men had received a summons dated Dec. 11, 2009 to appear at the Na Son Commune Peoples’ Committee office at 7:30 a.m. on Dec. 15 “to take care of business relating to following the Vang Chu religion.”  

The officials’ use of the Vang Chu religion in these documents was said to be significant. Vang Chu is a mythological Hmong savior who, it is believed, will unite and deliver the Hmong. For some time Vietnamese authorities have deliberately misnamed Protestantism as Vang Chu in order to give Christianity a threatening political character. Any real or imagined political opposition provides Vietnamese communists with a carte blanche excuse to apply repressive measures, Christian sources said.

One of the other Christians arrested, Xa, has received another summons handwritten by the chief of Trung Phu village, Hang A Po, “to solve the issue of the Vang Chu religion.” The summons ordered Xa to appear without fail at the home of village chief Po in mid-December and to bring sufficient food, including a 15-to-20 kilo pig, to feed everyone.

“Here is Vietnamese jungle justice on full display – show up at the home of an official to be tormented and bring plenty of food and liquor for your tormentors,” observed one source.

The summons purports to represent district and commune police who will be present, as well as the village chief.

“It is clear that in spite of public national policies outlawing forced recantation, to the contrary, Dien Bien government policy to force new Christian believers to recant is being vigorously implemented,” said one source.

This conclusion is consistent with other findings. In November 2009 religious liberty advocates acquired a Vietnamese language booklet entitled “Some Documents Concerning Religious Belief and Religion.” The 104-page document “For Internal Circulation” was published in November 2007 by the Dien Bien Province Department of Ethnic Minorities.

The collection of documents, including some marked “Secret,” clearly shows Dien Bien religion policies and directives relative to Protestants are different than the “new religion legislation” of 2004/2005. The Dien Bien documents reveal a secret “Guidance Committee 160” is overseeing repressive policies initiated before the new religion legislation of 2004/2005 that continue to guide officials.

“These events and findings in Dien Bien clearly show that the excuse given by our government that such events are isolated exceptions perpetrated by a few bad officials is not believable,” said one church leader. 

Report from Compass Direct News 

Decline of traditional media


Should the threat to traditional media from the internet really be a cause for concern?

The new social media — blogging, Facebook, MySpace, Twitter, and YouTube are current faves — revolutionising the publishing world, for better and worse. Let’s look at both the better and the worse in perspective.

The current tsunami of personal choices in communication is slowly draining the profit from mainstream media. These media traditionally depend on huge audiences who all live in one region and mostly want the same things (the football scores, the crossword, the TV Guide, etc.). But that is all available now on the Internet, all around the world, all the time.

One outcome is a death watch on many newspapers, including famous ones like the Boston Globe. As journalist Paul Gillin noted recently: “The newspaper model scales up very well, but it scales down very badly. It costs a newspaper nearly as much to deliver 25,000 copies as it does to deliver 50,000 copies. Readership has been in decline for 30 years and the decline shows no signs of abating. Meanwhile, new competition has sprung up online with a vastly superior cost structure and an interactive format that appeals to the new generation of readers.”

Traditional electronic media are not doing any better. As James Lewin observes in “Television audience plummeting as viewers move online” (May 19, 2008), mainstream broadcasters “will have to come to terms with YouTube, video podcasts and other Internet media or they’ll face the same fate as newspapers.”

Radio audiences have likewise tanked. Overall, the recent decline of traditional media is remarkable.

Some conservative writers insist that mainstream media’s failure is due to its liberal bias. But conservatives have charged that for decades — to no effect. Another charge is that TV is declining because it is increasingly gross or trivial. True enough, but TV’s popularity was unaffected for decades by its experiments with edgy taste.

Let’s look more closely at the structure of the system to better understand current steep declines. Due to the low cost of modern media technology, no clear distinction now exists between a mainstream medium and a non-mainstream one, based on either number of viewers or production cost. Today, anyone can put up a video at YouTube at virtually no cost. Popular videos get hundreds of thousands of views. Podcasting and videocasting are also cheap. A blog can be started for free, within minutes, at Blogger. It may get 10 viewers or 10,000, depending on the level of popular interest. But the viewers control that, not the providers.

The key change is that the traditional media professional is no longer a gatekeeper who can systematically admit or deny information. Consumers program their own print, TV, or radio, and download what they want to their personal devices. They are their own editors, their own filmmakers, their own disc jockeys.

Does that mean more bias or less? It’s hard to say, given that consumers now manage their own level of bias. So they can hear much more biased news — or much less. And, as Podcasting News observes, “Social media is a global phenomenon happening in all markets regardless of wider economic, social and cultural development.”

Understandably, traditional media professionals, alarmed by these developments, have constructed a doctrine of “localism” and, in some cases, called for government to bail them out. That probably won’t help, just as it wouldn’t have helped if the media professionals had called for a government “bailed out” of newspapers when they were threatened by radio, or of radio when it was threatened by TV. Video really did (sort of) kill the radio star, but the radio star certainly won’t be revived by government grants.

Still, the news is not all bad. Yes, new media do sometimes kill old media. For example, no one seriously uses pigeon post to send messages today. But few ever thought birdmail was a great system, just the only one available at the time. However, radio did not kill print, and TV did not kill radio. Nor will the Internet kill older media; it will simply change news delivery. Sometimes in a minor way, but sometimes radically.

Media that work, whether radio, TV, newspapers, books, blogs, or any other, thrive when there is a true need. Today’s challenge is to persuade the consumer to look at alternatives to their own programming decisions.

Denyse O’Leary is co-author of The Spiritual Brain.

The original news article can be viewed at:
http://www.mercatornet.com/articles/view/decline_of_traditional_media/

Article from MercatorNet.com

Sodom found? The quest for the lost city of destruction – Part 2


By Brian Nixon, special to ASSIST News Service

Dr. Steven Collins, the unassuming archeologist from New Mexico, was at a crossroad. The site he was helping to excavate in the West Bank (Ai) from 1995-2000 closed down due to warfare and political maneuvering in the region. Steve, and project director Bryant Wood, had to close up shop.

“I didn’t know what to do,” he told me in a recent interview. “For the past five years, my life had been consumed by this dig. Then it was gone. I was dumbfounded.”

But this closed door proved to be an opening for something more amazing.

“It was then that I decided to conduct some research on a thought I had in 1996. During an archeology tour, I found that the traditional site for Sodom (known as the “Southern Theory”) didn’t match the geographical profile as described in Genesis 13-19.”

“As I began to research it more, and read through Genesis 13-19 several times, I had a thought that I had to pursue: they have the wrong location.”

“Many think Sodom is in the South (modeled after the famous archeologist, William F. Albright’s views), but the text seems to indicate that the site is in the Northeast,” he continued.

As “Indiana Jones” as Steve’s thoughts were, the conclusions and findings could be even more monumental than any blockbuster movie.

Essentially, Steve took the literal text of Genesis 13-19 and created a theoretical map, using the research methodology of Dr. Peter Briggs. This “map” utilizes a scientific approach to determine the validity of ancient texts. The conclusion? The texts in Genesis are reliable geographical indicators.

Working with Briggs, Collins developed a theory that the location was not in the Southern region, but in the Northeast.

From there, Dr. Collins began to flesh out his thoughts in a formal paper. This 250-page research paper was highlighted at the Near-Eastern Society Conference.

In his research, Collins focused in on five key areas: the geographical indicators, the chronological indicators, the terms of the destruction, the architecture and pottery, and the facts themselves.

“What I didn’t want to do,” he said, “was trample down the well-worn theories of past commentators and scholars. Basically, I wanted the text to speak for itself.”

“At the NES meeting, I received favorable comments from men of whom I have the utmost respect. I knew we were on to something quite thrilling.”

The one thing left to do was further research and the beginning of a dig.

“So my wife, a couple of students from Trinity Southwest University, and I headed off to Jordan to do research. We were in Jordan by 2002.”

“When I was doing research in the U.S., many of the maps and books were conspicuously absent of any detailed information regarding the north eastern region of the Dead Sea. Sadly, many of the scholars had ignored the text in Genesis.”

In Jordan, Collins found a host of helpful material.

“While in Jordan I found many maps, books, and archeological information at the American Center for Oriental Research library. In particular, a book by the journalist Rami Khouri, gave me the foundation I needed to get started.”

“Though this book was a popular work, it quoted from—and made reference to—many scholarly works. From that point on, we used Khouri’s book as a guide to the Jordanian literature on the sites north of the Dead Sea . We spent hours copying as much material as we could.”

“What we discovered seemed to coincide with our findings: Sodom was not in the south, it was northeast of the Dead Sea.”

“We were able to locate some information from one of the last major digs that occurred in the area. We also paid close attention to a 1975/1976 survey of the Jordan Valley. This survey stated that the area of our interest had many ancient sites.”

“So we headed off to the area northeast of the Dead Sea and began to look around. What we found amazed us. There were at least ten sites that could possibly be ancient Sodom.”

“Sodom is mentioned first in the Bible—consistently—thereby giving it prominence as the largest city in that area. So based upon the text and our previous research we chose the largest site. And let me tell you, this find at Tel-al-Hammam turned out to be much greater than we ever hoped for.”

Report from the Christian Telegraph

Sodom found? The quest for the lost city of destruction – Part 1


By Brian Nixon

Special to ASSIST News Service

I met Dr. Steven Collins in the reception area of Trinity Southwest University in Albuquerque, where he serves as provost and professor. Instead of staying at the school, we headed off to a local coffee shop.

Dr. Collins didn’t look like your average jet-setting archeologist: no Indiana-Jones leather jacket, hat, or whip. Instead, Steve wore jeans, sandals, and a “Life is Good” t-shirt. And for Steve, that motto is playing out in his own life.

With his newest discoveries in Jordan, life is turning out very good for the unassuming archeologist from New Mexico.

I first got word of his recent finding at Calvary of Albuquerque, where Steve sat down for an interview with Senior Pastor, Skip Heitzig. Steve brought some convincing evidence of a monumentally significant find. Dr. Collins contends that he may have discovered the historic city of Sodom.

Steve told me in our interview that his interest in the location of Sodom began in 1996. Then, Steve was working on a dig in the West Bank north of Jerusalem, the site of biblical Ai, but was also leading archeology tours in the Near East.

It was on one of these trips that Steve began to question the traditional site of Sodom, what is known as the “Southern Theory.” This theory attributes the site of Sodom to the southern region of the Dead Sea.

“I began to read Genesis 13-19, and realized that the traditional site did not align itself with the geographical profile described in the text,” Steve told me.

“Now let me say,” he continued, “that many scholars don’t have a high view of Scripture. Some even frown upon using biblical texts as a tool for location designation. My philosophy is that the text is generally reliable and can—and should—be used (at bare minimum) as a basic guide for a geographical profile.”

“When I read how the author of Genesis described the area of Sodom and then looked at the area of the traditional site in the Southern region, I said: ‘This cannot be the place. There are too many differences of description.’

“Sadly, because of my work at the site of Ai, I was unable to really investigate and do research on my initial thoughts. So I let it sit for over five years.”

The geographical point at issue, according to Steve, is how the text in Genesis describes the region of the Kikkar, understood as “the disc of Jordan.”

Dr. Collins continued, “When the Bible uses the description of Kikkar, it is only referring to the circular region of the Jordan Valley east of Jericho and north of the Dead Sea.”

“This region is the breadbasket of the area, full of freshwater and farmland,” he explained. “All of this is interesting to me because Kikkar can also mean “flat bread,” like a tortilla here in New Mexico.”

So what’s the issue?

According to Collins, “The traditional “Southern Theory” site of Sodom does not have the geographical parallels described in the text. Namely: 1. One can see the whole area from the hills above Jericho (Bethel/Ai), 2. It must be a well-watered place (described, “like Egypt.”), 3. It has a river running through it (the Jordan), and 4. It must follow the travel route of Lot” (who went to the other side of the Jordan, eastward, away from Jericho.)

Though the traditional site does not have any of these geographical indicators, the site in Jordan, Tel-al-Hamman, does. How did Dr. Collins become aware of this site? That is a fascinating story in and of itself—which we’ll turn to in Part 2.

Report from the Christian Telegraph

MOROCCO: OFFICIALS DEPORT FIVE FOREIGN CHRISTIANS


Female visitors said to be merely attending Bible study with fellow believers.

ISTANBUL, March 31 (Compass Direct News) – The Moroccan government announced on Sunday (March 29) it had expelled five foreign female Christians for trying to “proselytize” in the Islamic country, although sources said they were foreign visitors merely attending a Bible study with fellow Christians.

The accused women were among 23 tourists, expatriates and Moroccans arrested in Casablanca on Saturday during what the Interior Ministry called a “proselytizing” meeting involving Moroccan citizens. Police seized numerous pieces of evangelistic “propaganda,” including Arabic books and videos.

But a source told Compass that everyone in attendance was a Christian and that they had merely gathered for a Bible study, which he said falls within Morocco’s constitutional right of freedom to express one’s faith.

Arriving at the meeting at 5 p.m., 18 plainclothes police officers arrested all in attendance and transported them to a police station. They were detained and questioned until 5 a.m. Sunday morning.

“This was a great humiliation for these women, most of which were of the same family, to be arrested as criminals,” the source said.

Prior to the arrest, all the materials at their meeting had received official government approval. Those in attendance included 15 Moroccan women and one man, two female expatriates of Iraqi and U.S. origin, and the five women visiting Casablanca on the group’s invitation. The women the government called “missionaries” – four Spaniards and one German – were deported to Spain via ferry, according to Morocco’s official MAP news agency.

While the decision to expel the five women indicated lack of religious freedom in Morocco, it likely has more to do with a Moroccan bias against missionary activity in general, not against Christian evangelism per se, said Elliot Abrams, senior fellow for the Council on Foreign Relations.

Morocco severed ties with Iran in early March on suspicion that the latter was supporting Shiite Islamic missionary activity, which officials believed would disrupt the unity of the 99-percent Sunni country. Earlier this month a Shiite school was closed after accusations that it was attempting to convert students, and rights groups claim that about a dozen people have been arrested for allegedly converting to Shiite Islam, according to The Associated Press.

In light of these moves, Abrams said, the government would have been hard-pressed to allow Christian activities the five women were suspected of undertaking after it shut down Islamic missionary enterprises.

“[Morocco] is generally more sensitive about missionary activity, and cannot be seen to allow Christian activity while stopping Muslim activity,” he said.

A Christian worker agreed with this assertion. He said the government may be attacking Christians “for balance,” even if they are only having a Bible study, after launching an initiative against Shiites.

The North African country prides itself on its religious freedom and tolerance. The constitution provides for freedom to practice one’s religion, but Article 220 of the Penal Code criminalizes any attempt to induce a Muslim to convert to another religion.

 

Official Church Leaders Pounce

Without directly mentioning the women, representatives of Morocco’s official churches swiftly condemned all forms of “proselytism” – a term with a pejorative connotation of asserting one’s will, as distinct from “evangelism,” or proclaiming Christ for people to respond freely – adding that the role of the nation’s churches is only to guide Christians on their “spiritual quest.”

Archbishop of Rabat Monsignor Vincent Landel and Chairman of the Evangelical Church in Morocco Jean-Luc Blanc issued a joint statement that Catholics and Muslims should focus on dialogue, which “by definition rules out proselytizing activities.”

“This dialogue has an intellectual and theological dimension and copes with the social and cultural realms,” they wrote. “Thus, Christians are engaged in various activities alongside Muslims, share the same values and goals and are not afraid of showing their differences.”

Blanc pastors a French Pentecostal church in Casablanca, a congregation mostly made up of expatriates from across Africa. He has criticized independent foreign mission groups, mainly out of worry that they could upset a delicate religious balance in the Sunni Muslim country.

Catholic and Protestant churches have been operating in Morocco for more than a century, and “have learned over the years to live in harmony with the country and its people,” he said in the statement.

In 2007 the Ministry of Islamic Affairs and Endowments claimed that foreign missionaries had converted more than 3,000 people to Christianity, particularly in remote areas of the country, according to the 2008 U.S. Department of State Report on International Religious Freedom.

But a source with contacts in Morocco said that radical Islam is perceived as far more of a threat than evangelical Christianity.  

Report from Compass Direct News

KIWIS LACK SENSE OF HUMOUR


A Blog site called ‘Fush ‘n’ Chups -  a guide for Australians to living and working in New Zealand,’ has been copping a fair bit of criticism of late. The controversy over the site has also appeared in newspapers, including this morning’s ‘Daily Telegraph’ in Sydney, Australia.

The site’s resident Blogger likes to have a bit of a dig at our Kiwi (New Zealand) neighbours, which appears to be typical of Australian tongue in cheek humour. However, the New Zealanders have been getting a little hot under the collar and have been posting a number of aggressive responses in their comments on the Blog and its various posts. The owner of the site believes that New Zealanders need to develop a sense of humour.

Perhaps he is right. Visit the site at:

http://fushnchups.co.nz

EGYPT: CHRISTIAN IN MUSLIM ID CASE WINS RIGHT TO APPEAL


Arrest warrant rescinded for woman imprisoned because her father briefly converted to Islam.

ISTANBUL, December 2 (Compass Direct News) – A Supreme Court judge in Egypt on Nov. 22 granted Christian Bahia El-Sisi the right to appeal her conviction for falsification of documents – a charge stemming from her official papers not identifying her as a Muslim.

In addition, Judge Abdel Meged Mahmood on Nov. 25 rescinded a Sept. 23 warrant for El-Sisi’s arrest, declaring that she should be free pending a final decision. Mahmood is the same judge who in January freed El-Sisi’s sister, who had been convicted on the same charges of “forgery.”

The charges against El-Sisi and her sister, Shadia El-Sisi, claimed that their marriage certificates contained false information that they were Christians. Unknown to them, their religious identity officially changed 46 years ago due to their father’s brief conversion to Islam. Both are illiterate.

In the Nov. 22 hearing granting Bahia El-Sisi the right to appeal, Mahmood noted that her marriage certificate made no mention of her religion, according to her lawyer.

Investigation into the sisters’ religious status began following a visit made to their father, Nagy El-Sisi, himself in prison for forgery. Nagy El-Sisi, who had briefly converted to Islam in 1962 before reconverting three years later, obtained a forged Christian ID because there is no official means for converting from Islam in Egypt.

Under sharia (Islamic law), which heavily influences Egyptian law, the sisters are considered Muslims due to their father’s conversion. They learned that their father had briefly converted to Islam only recently, long after getting married, and had no idea they could officially be considered Muslims.

Both sisters were originally charged with forging official documents and sentenced in absentia in 2000; each was given a three-year jail sentence.

Shadia El-Sisi was not arrested until August 2007, and her first hearing was on Nov. 21, 2007 at the Shobra El-Khema criminal court. Judge Hadar Tobla Hossan sentenced her to three years in prison.

She was in prison until Jan. 13, when Mahmood retracted the sentence because she was unaware of her conversion by proxy and due to legal technicalities that voided incriminating evidence.

Bahia El-Sisi was held for over two months between May and July of this year. She was then released pending a final court decision. She told Compass about her recent experiences.

“There is no rest in prison, and I was tired and unable to get enough rest or enough food,” she said. “Everybody was [left to fend] for themselves.”

For more than four months she was in hiding, moving from place to place to avoid another arrest.

“I can’t go near the house, I move from one place to another,” she said before the arrest warrant was rescinded. “I rarely see my children, I am worried about them.”

On Sept. 23, Hossan ruled that El-Sisi had forged documents and that the three-year prison sentence would stand. In the Nov. 22 hearing, Mahmood ruled that there was no evidence El-Sisi had forged documents, as no such documents could be produced as proof; the marriage certificate in question did not state her religion, said her lawyer, Peter Ramses.

Mahmood ruled that Hossan’s decision was “so bad and so wrong,” said Ramses. “Then Mahmood gave a decision saying to the police, ‘Don’t arrest her.’”

Bahia El-Sisi’s six children anxiously awaited the outcome of the appeal, fearing that, in a domino effect, their religious status may also have to change following a negative outcome.

El-Sisi remained defiant.

“I am a Christian, I will remain Christian,” she told Compass. “Christ in front of me will guide my steps.”  

Report from Compass Direct News

BY WHAT MEANS MAY MINISTERS BEST WIN SOULS? Robert Traill


October 1682

Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee. (1 Tim. iv. 16).

 

The words are a substantial part of the good counsel and direction the apostle gives to Timothy, and through him to all the ministers of the gospel.

In them are two things:

1. A threefold duty laid on gospel-ministers, Take heed unto thyself, and unto thy doctrine; continue in them.

2. A double advantage consequent upon the discharge of this duty: For in doing this, thou shalt both save thyself, and them that hear thee.

 

1. Ministers’ duty is in three things here.

First, Take heed unto thyself. You are set in a high office in a dangerous place; take good and narrow heed, look well to thyself, thy heart and way.

Second, Take heed unto thy doctrine. Though thou be ever so well gifted, and approved both of God and men; though thou be an extraordinary officer (as Timothy was); yet take heed unto thy doctrine. These two we pass at present; because we shall resume them at greater length, when we take their help to the resolving of this question.

Third, Continue in them. This is related to vs.12, and 15. as well as to the preceding part of this verse. I shall dismiss this part of the verse with these comments,

(1.) Continue in thy work. Thou who art a minister, it is a work for thy lifetime; and not to be taken up and laid down again, according as it may best suit a man’s carnal inclinations, and outward conveniences. The apostles that laboured with their hands have, by that example, set the conscience of a minister at liberty to provide for the necessities of this life by other employments when he cannot live of the gospel, yet certainly no man that is called of God to this work can with a safe conscience abandon it wholly. Paul, for example rather than necessity, both preached and wrought as a tent maker. As preaching doth not make working unlawful, so neither should any other business of a minister make preaching to cease.

(2.) Continue in endeavours after greater fitness for thy work. No attainments in fitness and qualifications for this work can free a man of the obligation that lies on him to increase and grow therein more and more. It is not enough that a man study and be careful ere he enter into the ministry, but he must labour still to be more fit for his great work.

(3.) Continue in your vigour, and carefulness, and diligence. Young ministers that are sound and sincere before God are usually warm and diligent in the first years of their ministry; and many do decline afterwards and become more cold and remiss. This exhortation is a check thereunto: Continue in them.

2. The second thing in the word is, the double advantage proposed to encourage ministers to this hard duty.

The first advantage is, Thou shalt save thyself. Thy own salvation shall be promoted thereby.

How becoming is it for a minister to mind his own salvation! and to mind it so heartily, as to be animated from the hopes of it unto the greater diligence in his ministry!

But how doth faithfulness in the ministry of the gospel further the minister’s salvation?

(1.) Thou shalt save thyself from the guilt of other men’s sins and ruin, if thou be faithful in the ministry: Ezek. xxxiii. 9. Thou hast delivered (or saved) thy soul, saith the Lord to the prophet in the case of unsuccessful faithfulness. So Paul, Acts xviii. 6. I am clean, your blood be upon your own heads: and Acts xx. 26-27. I take you to record this day, that I am pure from the blood of all men: for I have not shunned to declare unto you all the counsel of God. Every minister pledgeth his soul to God, that he shall be a faithful servant, whatever his success may be.

(2.) Faithfulness and carefulness in the ministry of the gospel, promotes a man’s own salvation, in so far as the work of Christianity is woven in with the right discharge of the office of the ministry. Many ministers can say that if they had not been ministers they had in all appearance lost their souls. The subject of the minister’s work, is the same with that of a Christian’s; and above all men should he be careful of his heart and intentions that all be pure and spiritual. No man in any work he is called to is under so strict a necessity of dependence on the influence and assistance of the Holy Ghost both for gifts and grace. And are not all these great helps unto our own salvation?

The second advantage is, Thou shalt save them that hear thee. There is little hope of that man’s being useful to save others that minds not his own salvation; and therefore the apostle puts them in this order, thyself, and then, them that hear thee.

This description of the people, them that hear thee, tells us that the principal work of a minister is preaching; and the principal benefit people have by them is to hear the Lord’s word from them; though there be a seeing (i.e. of their holy conversation) that is also useful, Phil. iv. 9. But the apostle knew no such ministers as were only to be seen in worldly pomp and grandeur and seldom or never heard preaching.

Thou shalt save them. The great end of both preaching and hearing, is salvation; and if salvation were more designed by preachers and hearers, it would be more frequently the effect of the action.

Thou shalt save them. Thou shalt, by the Lord’s blessing on thy ministry, be successful in converting sinners, and in building up of saints in holiness and faith unto salvation. Not that ministers are of themselves able by all their endeavours to carry on this great end; they are only God’s tools and instruments, 1 Cor. iii. 6, 7. Concerning this,

(1.) We find that the Lord hath appointed this great ordinance of the gospel-ministry for this end, the saving of men, Eph. iv. 11-13. It is through their word that men believe, John xvii. 20. And divine appointment of the means, declares it to be both useful and the end to be hopeful.

(2.) He hath also given many promises of His presence, blessing, and success, to follow and attend them whom He sends on this great errand. Christ’s first calling of the apostles had this promise in it, I will make you fishers of men; which not only declared what that employment was he called them to, but it assured them of success in it. At his leaving of them, Matt. xxviii. 20, He promised to be with them unto the end of the world. And this promise is as good to us as it was to them.

(3.) He has also revealed much of His mind about ministers’ duty, in order to this end of saving men. This also makes the end more hopeful.

(4.) We find that the Lord does qualify and fit them whom He makes successful. He makes men able ministers of the New Testament, the word of life, 2 Cor. iii. 5-6. And still, according to the success the Lord hath a mind to bless a man with gifts, and qualifications, and assistance, are proportionably given. The apostles that had the greatest harvest to gather in were made the strongest labourers: and, though in a far inferior degree, the same method is observed by the Lord in dealing with and by ordinary ministers. It is true, that not always the most able and learned ministers are most successful; yet, generally, the most skilful labourers are most blessed. Neither are the most learned and able men for parts most fit and skilful in dealing with souls at all times.

Now, having opened the words, we shall return to the question to be resolved,

By what Means may Ministers best win Souls?

Consider what this text speaks about this matter. It looks two ways upon this question. 1. It gives a direct answer to it: and points out duty. 2. It gives an encouraging promise of the good effect and fruit of the discharge of the duty.

 

I. Take heed unto thyself. Would you be a saved and successful minister? Take heed unto thyself. Such warnings imply always a case of difficulty and danger.

First; Take heed that thou be a sound and sincere believer, The importance of sincere godliness in a minister, is written in the deep wounds that the church of Christ has received by the hands of ungodly ministers. It has been made a question, whether an ungodly man can be a minister? But such men are in a most desperate condition: Mat. vii. 22, 23. Depart from me; not because you ran unsent, or preached error instead of truth, or preached poorly and meanly, (all great sins in themselves); but because you work iniquity; the usual expression of entire ungodliness. What use the Lord may make of the gifts (for, great gifts He gives to the worst of men) of ungodly men, even in the ministry of the gospel, is one of His deep paths. But no man can reasonably imagine, that a walker in the way to hell can be a fit and useful guide to them that mind to go to heaven. If a man would have peace in his conscience and success in his work of the ministry, let him take good heed to this, that he be a sound Christian. There is a special difficulty for a minister to know his grace. Gifts and grace have deceived many with their likeness; although the difference be great, both in itself, and to an enlightened eye.

Second; Take heed to thyself, that thou be a called and sent minister. This is of great importance as to success. He that can say, “Lord, thou hast sent me,” may boldly add, “Lord, go with me, and bless me.” It is good when a man is serious in this inquiry. It is to be feared that many run, and never asked this question; so is it seen in their speed and success. Jer. xxiii. 32. I sent them not, therefore they shall not profit this people at all, is a standing rule to this day.

These things, if found, may serve to satisfy a minister’s conscience, that Jesus Christ hath sent him.

(a.) If the heart be filled with a single desire after the great end of the ministry, the glory of God in the salvation of men. Every work that God calls a man to, He makes the end of it amiable. This desire sometimes attends men’s first conversion. Paul was called to be a saint and an apostle at once, Acts ix; and so have many been called to be saints and ministers together. If it be not so, yet this is found with him that Christ calls, that when he is most spiritual and serious, when his heart is most under the impressions of holiness, and he is nearest to God in communion with Him; then are such desires after the serving of Jesus Christ in the ministry most powerful. And the sincerity of his desire is also to be examined: and when it is found, it adds greatly to a man’s peace: when his heart bears him witness, that it is neither riches, nor honour, nor ease, nor the applause of men, that he seeks after, but singly Christ’s honour in the saving of men.

(b.) It helps to clear a man’s call, that there has been a conscientious diligence in all the means of attaining fitness for this great work. That love to the end that does not direct and determine to the use of the appointed means, may justly be suspected as irregular, and not flowing from the Holy Ghost. Even extraordinary officers seem not to have been above the use of ordinary means, 2 Tim. iv. 13: old, dying Paul sends for his books and papers.

(c.) A competent fitness for the work of the ministry is another proof of a man’s call to it. The Lord calls no man to a work for which He does not qualify. Though a sincere humble man (as all ministers should be) may and should think little of any measure he has, whether compared with the greater measures of others, or considered with regard unto the weight and worth or the work; yet there must be some confidence as to his competency, for clearing a man’s call, 2 Cor. iii. 5, 6. What this competency is, is not easy at all times to determine. But in general there must be, 1. A competent knowledge of gospel-mysteries. 2. A competent ability of utterance to the edifying of others. This is aptness to teach, required of the apostle in I Tim. iii. 2: and Titus i. 9. that a minister be able, by sound doctrine, to exhort and to convince gainsayers.

(d.) The savour of a man’s ministry on the hearts and consciences of others, both ministers and people, helps much to clear a man’s call. So that indeed ordinarily a man can never be so well confirmed in the faith of his being called of God, until he make some essay in this work. Deacons must first be proved, I Tim. iii 10; much more ministers. A single testimony given by ministers and Christians, that the word dispensed by the man is savoury and has effect on the conscience is a great confirmation; especially if sound conversion of some follow his labours. That is indeed a seal of his ministry, 2 Cor. iii. 3, and 1 Cor. ix. 2.

Third; Take heed unto thyself that thou be a lively thriving Christian. See that all your religion run not in the channel of your employment. It is found by experience, that as it fares with a minister in the frame of his heart, and thriving of the work of God in his soul, so doth it fare with his ministry both in its vigour and effects. A carnal frame, a dead heart and a loose walk, makes cold and unprofitable preaching. And how common is it for ministers to neglect their own vineyard? When we read the word we read ill as ministers to know what we should teach rather than what we should learn as Christians. Unless there be great heed taken, it will be found that our ministry and labour therein may eat out the life of our Christianity. Not that there is any discord betwixt them; but rather a friendly harmony, when each has its place and respect. The honest believer meditates that he may excite his grace; and ministers too often meditate only to increase their gifts. When we preach, the sincere hearer drinks in the word; and it may be we seldom mix faith with it, to grow thereby. O how hard is it to be a minister and a Christian in some of these acts! We are still conversant about the things of God; it is our study all the week long. This is our great advantage. But take heed to thyself, lest ordinary meddling with divine things bring on an ordinary and indifferent impression of them; and then their fruit to you, and your benefit by them, is almost gone and hardly recovered.

Fourth; Take heed unto thyself in reference to all the trials and temptations you may meet with. Be on your guard, watch in all things, 2 Tim. iv. 5. No men are shot at more by Satan than ministers, and Christ is liberal in His warnings of dangers, and in His promises of help in them.

 

2. The second word in the text to this purpose of directing ministers how to be useful to others, is take heed unto thy doctrine. Are you a minister? You must be a preacher. An unpreaching minister is a sort of contradiction. Yet, every sort of preaching is not enough; you must take heed to your doctrine what it is.

Here is a warrant for studying what we are to teach and what we have taught people. But the great matter is to take heed, or study aright. Students commonly need little direction about ordinary study. But concerning the doctrine, I shall entreat to take heed unto it in these things:—  First; Take heed unto thy doctrine, that it be a divine truth:—Let a man speak as the oracles of God, 1 Pet. iv. 11. And therefore it is needful that ministers be well acquainted with the holy scriptures. It is a mark against a man that relishes any book more than the word of God. The world is full of books written on pretence and design to explain the scriptures; and men’s studies are full of them. There is also a blessing in them, and good use to be made of them; but also a bad use is made of them. Many ministers have found that they have preached better and to more profit to the people when they got their sermon by meditation on the word and prayer than by turning over many authors. From this neglect of the word also come a great many doctrines that are learned by man and borrowed from philosophy; which though they may have some truth in them, yet since it is divine truth that a minister should bring forth to the people, he should not rest on such low things.

Second; Take heed unto thy doctrine that it be plain and suited to the capacity of the hearers. Learned preaching (as it is called) is a vanity, pleasing principally to such as neither design nor desire edification. True godly learning consists in preaching plainly; and therein is no small difficulty. Two things would help to plain preaching. 1. Clearness of knowledge. The alleged depth of our doctrine often proceeds from our own darkness. 2. Humility and self-denial. We must not seek ourselves, nor the applause of men; but God’s glory, and men’s salvation. It is found that the holiest ministers preach most plainly and the plainest preachers are most successful.

Third; Take heed unto thy doctrine, that it be grave, and solid, and weighty; sound speech that cannot be condemned, Tit. ii. 8. Deep and weighty impressions of the things of God upon a man’s own heart would greatly advance this. A minister’s spirit is known in the gravity or lightness of his doctrine.

 

II. But now we come to the second thing proposed, to give some answer to this question from other things in the word.

And I shall, 1. Shew some things that must be laid to heart about the end, the saving of souls; and then, 2. Shall give some advice about the means.

1. About the end, the winning of souls. This is to bring them to God. It is not to win them to us, or to engage them into a party, or to the espousal of some opinions and practices, supposing them to be never so right and consonant to the word of God. But the winning of them is to bring them out of nature into a state of grace, that they may be fitted for, and in due time admitted into everlasting glory.

Concerning which great end, these few things should be laid deeply to heart by all that would serve the Lord in being instrumental in reaching it.

First; The exceeding height and excellency of this end is to be laid to heart. It is a wonder of condescension that the Lord will make use of men in promoting it. To be workers together with God in so great a business, is no small honour. The great value of men’s souls, the greatness of the misery they are delivered from, and of the happiness they are advanced to, with the manifold glory of God shining in all, makes the work of saving men great and excellent. Preaching the gospel, and suffering for it, are services that angels are not employed in. Mean and low thoughts of the great end of the ministry, as they are dissonant from truth, are also great hindrances to due endeavours after the attaining the end.

Second; The great difficulty of saving souls must be laid to heart. The difficulty is undoubted. To attempt it is to offer violence to men’s corrupt natures; and a storming of hell itself, whose captives all sinners are. Unless this difficulty be laid to heart ministers will be confident of their own strength and so miscarry and be unfruitful. Whoever prospers in winning souls is first convinced that it is the arm of Jehovah only can do the work.

Third; The duty of winning souls must be laid to heart by ministers. That it is their principle work and they are under many commands to endeavour it. It is a fault to look on fruit only as a reward of endeavours; but it should be so minded as the end we would strive for, Col. i. 28-29; which, when attained, is still to His praise: yet most commonly when it is missing it is to our reproach and danger, when it is (as alas! it is often) through our default.

Fourth; The great advantage there is to the labourer by his success is to be pondered. Great is the gain by one soul. He that winneth souls, is happy as well as wise, Prov. ix. 30. Dan. xii. 3. Won souls are a minister’s crown, and glory, and joy. Phil. iv. 1. 1 Thess. ii. 20. How far is this account above all others that a man can give of his ministry? These things fixed upon the heart, would enliven us in all endeavours to attain this excellent end.

 

2. For advice about the means, I shall add these few thoughts besides what hath been said.

First; Let ministers, if they would win souls, purchase and retain amongst the people a persuasion of their being sent of God; that they are Christ’s ministers, 1 Cor. iv. 1. It is not the confident asserting of it, nor justifying the lawfulness of our ecclesiastical calling, though there be some use of these things at some times: but it is ability, carefulness, faithfulness, humility, and self-denial, and, in a word, conformity to our Lord Jesus in His ministry, that will constrain people to say and think that we are sent of God. Nicodemus comes with this impression of Christ, John iii. 2. A teacher come from God. It is certain, that these thoughts in people further the reception of the gospel; Gal. iv. 14. Ye received me as an angel of God, even as Christ Jesus.

Second; Let ministers, if they would win souls, purchase and maintain the people’s love to their persons. And this is best done by loving them and dealing lovingly and patiently with them. There should be no striving with them especially about worldly things: yea, meekness to them that oppose themselves, 2 Tim. ii. 24-26. It is of great advantage to have their love. How carefully doth Paul sue for it in several epistles; and condescend to intreat and make apologies when indeed he had not wronged them but they only did imagine he had wronged them! 2 Cor. ix.

Third; It would further the winning of souls, to deal particularly and personally with them; not always nor altogether in public, Col. i. 28. Acts xx. 20-21. Great fruit hath constantly followed the conscientious discharge of this duty. The setting of it up in Geneva did produce incredible fruits of piety, as Calvin reports: when the ministers and some of the elders went from house to house and dealt particularly with the people’s consciences. And we are not without many instances of the fruit of this mean in our own time and in these nations. Blessed be the Lord for the labourers and their success.

Fourth; Ministers must pray much if they would be successful. The apostles spent their time this way, Acts vi. 3. Yea, our Lord Jesus preached all day, and continued all night alone in prayer to God. Ministers should be much in prayer. They used to reckon how many hours they spend in reading and study; it were far better both with ourselves and the church of God if more time were spent in prayer. Luther’s spending three hours daily in secret prayer, Bradford’s studying on his knees, and other instances of men in our time are talked of rather than imitated. Ministers should pray much for themselves; for they have corruptions like other men and have temptations that none but ministers are assaulted with. They should pray for their message. How sweet and easy is it for a minister, (and likely it is to be the more profitable to the people), to bring forth that scripture as food to the souls of his people that he hath got opened to his own heart by the power of the Holy Ghost in the exercise of faith and love in prayer! A minister should pray for a blessing on the word, and he should be much in seeking God particularly for the people. It may be this may be the reason why some ministers of meaner gifts and parts are more successful than some that are far above them in abilities; not because they preach better, but because they pray more. Many good sermons are lost for lack of much prayer in study.

But because the ministry of the word is the main instrument for winning souls, I shall therefore add somewhat more particularly concerning this, and that both as to the matter and manner of preaching.

For the subject-matter of gospel-preaching, it is determined by the apostle expressly to be Christ crucified, 1 Cor. ii. 2. Two things ministers have to do about Him in preaching Him to them that are without. 1. To set Him forth to people, Gal. iii. 1; to paint Him in His love, excellency, and ability to save. 2. To preach Him unto them freely, fully, without any limitation as to sinners, or their sinful state. And then Christ’s laws or will to be published to them that receive Him, and are His, for the rule of their walk; and His promises, for the measure and foundation of all their hopes and expectations; and His grace and fulness, for their supply in every case, till they be brought to heaven. This was the simplicity of the gospel that remained but a little while in the Christian church: for ceremonies amongst the Jews, and sinful mixtures of vain philosophy amongst the Gentiles, Col. ii. did by degrees so corrupt the gospel that the mystery of iniquity ripened in the production of Antichrist. It was a sad observation of the fourth century that it became a matter of learning and ingenuity to be a Christian. The meaning was that too much weight was laid on notions and matters of opinion; and less regard had unto the soundness of the heart and holiness of life. In the beginning of the reformation from Popery, the worthies whom God raised up in several countries did excellently in retrieving the simplicity of the gospel from the Popish mixtures. But that good work is on the decline greatly. How little of Jesus Christ is there in some pulpits! It is seen as to success, that whatever the law doth in alarming sinners, it is still the gospel-voice that is the key that opens the heart to Jesus Christ. Would ministers win souls? Let them have more of Jesus Christ in their dealing with men, and less of other things that never profit them that are exercised therein.

As for the manner of successful preaching, I shall give it in a negative and positive, from these two places: 1 Cor. i. 17, and ii. 1, 4.

First; What this negative condemns, is our inquiry. The words are full: For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. Again, I came not to you with excellency of speech, or of wisdom, declaring unto you the testimony of God. Again, And my speech, and my preaching was not with enticing words of man’s wisdom. These are the words of the Holy Ghost concerning a way of preaching that is unprofitable: a way that seems was in use and respect with the Corinthians; and honest Paul was despised by them, for his simple and plain way, different from theirs. I shall only instance in things that this scriptural negative doth check and reprove in the way of preaching.

1. The establishing and advancing of divine truth upon the foundation of human reason; as if there were some weakness and insufficency in those methods and arguments of working on men’s consciences, that the Holy Ghost prescribes. The great foundation of all a minister hath to say, is, Thus saith the Lord; and a grave declaring of the testimony of God in this matter is a minister’s duty, 1 Cor. ii. 1, and will have more authority on men’s consciences than many human reasons. There is a rational preaching (as it is called), wherein men do not satisfy themselves to make use of reason as a tool and instrument (and then its use is excellent), but will establish it as a judge and dictator in all divine matters and truth; and so in effect turn all their preaching into little better things than the lectures of the philosophers of old; save that the poor pagans were more sincere in their morals and serious in delivering their opinions.

Let a minister therefore still think with himself, that a plain scripture-testimony is his main argument; and accordingly let him use it. When he teacheth philosophy, and when he teacheth men the will of God about salvation, he is in distinct provinces, and his management of his work therein should be very different.

2. It is to preach with excellency of speech, and words of man’s wisdom, when men think to reach the gospel end on sinners by force of even spiritual reason and persuasion. This corrupt thought riseth in some, from an imagination that moral suasion is all that is needful for converting a sinner: and in some this thought rises on a better account; the light of the glory of God in the gospel shines so brightly in upon their own hearts, that they fall into this conceit, that no man can stand before that light which they can hold forth: Melancthon’s mistake at first, till experience made him wiser. Hast thou a clear knowledge of gospel-mysteries, and the word of exhortation is with thee also, so that thou art qualified to urge, beseech. and plead warmly with sinners on Christ’s behalf? Take heed of this snare. Lest thou think that thy wisdom and gifts can promote and carry on the gospel-design on men.

3. This also is checked in the apostle’s words, the setting forth the beauty of the gospel by human art. The truth of the gospel shines best in its bare proposal; and its beauty in its simple and naked discovery. We may observe from church history, that as soundness of doctrine and the power of godliness decayed in the church, the vanity of an affected way of speaking and of writing of divine things came in. Quotations from the fathers, Latin, and languages, are pitiful ornaments to preaching if a man design conversion and soul-edification. And yet more despicable are all playing on words, jinglings, and cadences, (which things are in all the rules of true eloquence justly exploded); and yet some men reckon much on them. But would any man think his friend in earnest with him that would accost him in any affair with such sort of language and gesture?

Second; The positive is, in demonstration of the Spirit, and of power, 1 Cor. ii. 5.

1. Paul preached so as gave a demonstration that the Holy Ghost was in him, sanctifying him. This is a plain and blessed thing. Happy is the minister that manageth his work so that if the hearers get not a demonstration of great parts and learning, yet they have a demonstration of the sanctifying Spirit of God in the minister.

2. Paul preached so as gave a demonstration that the Spirit of God was with him, assisting and helping him in his work; even when he was amongst them in much weakness, fear, and trembling, ver. 3. Happy is the minister that can preach this way. He must be a depender upon assistance from the Holy Ghost.

3. Paul preached so as a demonstration of the power of the Holy Ghost was given to the hearts of the hearers. The Spirit of God so wrought on them by His power in and by Paul’s preaching, 2 Cor. iv. 2, commending ourselves to every man’s conscience in the sight of God. This is the principle thing to be aimed at, and it is the proper source of all profitable preaching.

 

III. To conclude: You that are ministers, suffer a word of exhortation.

Men, brethren, and fathers, you are called to an high and holy calling. Your work is full of danger, full of duty, and full of mercy. You are called to the winning of souls; an employment near akin unto our Lord’s work, the saving of souls; and the nearer your spirits be in conformity to His holy temper and frame, the fitter you are for, and the more fruitful you shall be in your work. None of you are ignorant of the begun departure of our glory, and the daily advance of its departure, and the sad appearances of the Lord’s being about to leave us utterly. Should not these signs of the times rouse up ministers unto greater seriousness? What can be the reason of this sad observation, that when formerly a few lights raised up in the nation, did shine so as to scatter and dispel the darkness of popery in a little time; yet now when there are more and more learned men amongst us, the darkness comes on apace? Is it not because they were men filled with the Holy Ghost, and with power; and many of us are only filled with light and knowledge, and inefficacious notions of God’s truth? Doth not always the spirit of the ministers propagate itself amongst the people? A lively ministry, and lively Christians. Therefore be serious at heart; believe, and so speak; feel, and so speak; and as you teach, so do: and then people will feel what you say, and obey the word of God.

And, lastly, for people: it is not unfit that you should hear of ministers’ work, and duty, and difficulties. You see that all is of your concernment. All things are for your sakes, as the apostle said in another case.

Then only I entreat you,

1. Pity us. We are not angels, but men of like passions with yourselves. Be fuller of charity than of censure. We have all that you have to do about the saving of our own souls; and a great work besides about the saving of yours. We have all your difficulties as Christians; and some that you are not acquainted with, that are only ministers’ temptations and trials.

2. Help us in our work. If you can do anything, help us in the work of winning souls. What can we do, say you? Make haste to heaven, that you and we may meet joyfully before the throne of God and the Lamb.

3. Pray for us. How often and how earnestly doth Paul beg the prayers of the churches! And if he did so, much more should we beg them, and you grant them; for our necessities and weaknesses are greater than his: 2 Thess. iii. 1-2. Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you: and that we may be delivered from unreasonable and wicked men: for all men have not faith.