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Recent Posts
by Pilgrim - Tue Oct 26, 2021 3:17 PM
The Gospel of the Glory
by NetChaplain - Tue Oct 26, 2021 10:34 AM
The Nick-name Calvinism
by Pilgrim - Sat Oct 23, 2021 4:06 PM
Natural Theology
by Anthony C. - Fri Oct 22, 2021 11:47 AM
Wilderness Wealth
by NetChaplain - Fri Oct 22, 2021 10:57 AM
Your opinion please
by Johan - Thu Oct 21, 2021 1:03 AM
The Gospel of the Glory NetChaplain Yesterday at 02:34 PM The light of the Gospel displays all that has been accomplished by the Lord Jesus Christ. It takes its rise from the glory of the Father, from the consummation of the Savior’s work—not from the beginning of His work, but from the climax of it. The light from thence, sent of the Father into the soul, illuminates the Lord Jesus’ whole course and comprises His entire work, from His descent from the glory to His ascension back into the glory.

The light now is the light of the Gospel of the glory of Christ; now, for the first time, light can come to us from the glory. It declares the Father; but as it is received it assures my heart in the disclosures it makes of His grace, both the way of it, and my title to it. If I have not this light, it is evident that I cannot understand His relation to me or my relation to Him. The light is from the Father, and unfolds Him.

The Father’s heart and purpose of love to the prodigal are disclosed. This is the object and purpose of the light, and doubtless it fixes and assures the heart in every step of the blessing; but its object is to declare the Father. It shines into the heart of the prodigal, but it does not flow from there. It radiates from the Father (2Co 4:6), and it is of all importance to remember this. It springs from the Father to declare Himself in His grace to the sinner, showing him he is elevated to the highest position, but occupying his heart with the source of the light, rather than the effects of it on himself.

If he be occupied with the effects on himself, the main object of the light is lost sight of. Now I am necessarily taken up with its effects on me if I regard the light as merely a gift, like a lamp, confined to myself, rather than to declare Him from whom it emanates. The mistake, and the consequent loss to souls at the present time is not that they do not believe in the Lord Jesus, but that they do not enjoy the light of the Gospel of the glory of Christ who is the image of the Father. Nor is it duly proclaimed!

I suppose no student of Scripture would deny that our blessed Lord was offered to Israel, to bring in the sure mercies of David, after His ascension to glory; that He was rejected as seen in the person of Stephen, and that instead of His returning to earth in glory, His servant and witness Stephen was murdered here, and taken to be with Him in glory. Up to this point the Gospel did not go beyond the fact that Christ had risen, and would return to earth in glory (Act 1:11). He had not been as yet finally rejected, nor as yet had He taken His place in heaven consequent on His rejection. He could not offer Himself to Israel, and at the same time be seated infinitely at the Father’s right hand.

But on His final rejection by Israel, He takes Stephen to be with Him in glory; and after this Saul is called out, and the light displays to him Christ in glory. His first acquaintance with the Lord Jesus is in the glory. He sees Him there, not offering Himself to Israel, but identifying Himself with the Church (“why persecutest thou Me” – via the Church - Act 9:4—NC)! From henceforth it is the light of the Gospel of the glory of Christ. The action of it in the soul is, as Paul expresses it, “to reveal His Son in me.” The Father now sends a light from His own glory into the soul, declaring that His Son has perfected everything according to His own mind, and that from the very brightness of His presence He can disclose to a poor prodigal the depths of His heart.

The light tells, not what He will do or what He is doing, but that which is done—the finish, the consummation. From the climax, it issues at the command of the same mighty One who has said, “Let there be light: and there was light.” It streams from the center of glory into the soul, disclosing the wondrous fact through the Spirit by the Word, of the establishment of righteousness; that the righteousness is the warrant for its issue; that the Father’s own Son has met in judgment all that His purity and holiness required; that on the Cross He had endured the wrath of God and has converted the ministry of reconciliation of Mount Sinai into the ministry of righteousness from the glory that “remaineth” (2Co 3:11—NC).

In the one, the glory was fatal to him that approached near the mount. But in the other, because the Lord Jesus has borne the judgement on the Cross, and is now raised from among the dead by the glory of the Father and ascended to His right hand, the Father can by His own mighty creative power cause light to shine into the soul, and disclose to it that the glory is not only the place of our Savior, but that in Him “who is our life” (Col 3:4) there is the beginning, the birthplace of our new position before the Father. There the blessed Father is in the zenith of His grace toward born-again man. He never was so till then; and from thence it is that He sends the light into the soul.

Glory either exacts from me (law), or it imparts to me (grace). It exacts, if I have no link with it; for then I must think of myself in relation to it, and this is legality; but if I have a living link with it, it imparts to me, and I am of it, separate from all that is not of it. The smallest ray that ever penetrated the dark heart of man since the conversion of Saul of Tarsus had sprung by the command of the Almighty from His own presence, where righteousness in all its strength is presented and maintained by Jesus Christ the Son, who cleanses us from all sin, and who is charged with tidings of the deep purposes of the Father’s love to us.

The soul, in any little measure understanding this light, follows it to its source, and finds itself with the Lord Jesus in glory. The beginning of its acquaintance with Him is there, and from this point it learns deeply and fully all His work and sufferings, and how He opened the way for us into such a sense of light and perfection. If we look at His work from the consummation of it, I must see, in its truest and fullest light, the whole course which led up to the completion.

Therefore it necessarily follows that the glory must not only comprise the Cross, but that thence alone can I view and estimate that Cross in its full magnitude. The light of this Gospel, the Gospel of the glory of Christ, speaks to a soul of Him where He has finished everything; and where He is thus received, the soul finds that its first acquaintance with Him is in the glory. It is where all is finished that there is sure rest for it, and abiding strength, because it looks upon Him, and sees by faith whence its acquaintance with Him comes, and that it is established in what the Father is in Himself, in relation to a man in Christ, and not merely in the effects of His grace on him, great as they are.

What can establish and cheer my heart so as the assurance of my Father’s mind and relation to me (1Co 2:16—NC)? I draw nigh to Him in proportion as I know His mind and feelings towards me; and no message from His presence could effect so deep an assurance and joy in the heart as the light of the Gospel of the glory of Christ, who is the image of God; for from henceforth “the knowledge of the glory of God in the face of Jesus Christ” (2Co 4:6) is my portion and privilege. This imparts such a tone and character touching everything, that not only do our light afflictions, which are but for a moment, work for us a far more exceeding and eternal weight of glory, but we are so transformed by association with the Lord Jesus in glory that all present things are superseded and supplanted in the heart (2Co 3:18).

Everything is judged in relation to that glory which displaces and consumes all that is not of it, and allows only that which has been formed in it, and is consequently for it. If souls have not the light of the Gospel of the glory of Christ, they cannot really adorn that Gospel; but if they have all that is of man proportionately eclipsed, the Lord Jesus is testified of and manifested in the life, while our portion in the Father is the unfailing joy of the heart.

—J B Stoney (1814-1897)

MJS devotional excerpt for 10-25


The Father tolerates our side of things until we learn to value His side of things.

“Make your Father’s side of things your interest and concern, and your side will be fully ensured; but turn your eye to your own side, and, with much apparent effort and work, you will look for much and bring in little. This explains the small progress in many souls in this day, notwithstanding the amount of truth and light they have received. May the Lord Jesus in His Word be more simply the Object of our hearts in this evil day.” -J.B.S.

“Love really does not think of anyone but its Object until it is quite sure of its place with Him, and then when at rest about itself it studies the mind and heart of the Object. I find that the Lord Jesus loved me and gave Himself for me when I was in a most unattractive state; but He makes me suitable to Himself, and I am so assured of the permanency of His love and of my association with Him that my heart is free to study Him. The more I am in His company, the more I grow in the characteristics which answer to His mind and nature.” -J.B.S.
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NeoCalvinism Tom Sat Oct 23, 2021 7:18 PM On another thread I started, Anthony mentioned
I am starting this thread because my question
is not in keeping with the other discussion.

Anthony mentioned NeoCalvinism and it got me a bit curious.

Lately in discussions, NeoCalvinism, have been
brought up fairly often in discussions, particularly
about how we as believers should be responding to
Government Covid mandates etc...
At first when they mentioned it, I thought
they were talking about “Theonomy”. However, I soon
found out Theonomy had nothing to do with
what they were talking about.Though it seemed to be related.

However, most of it was going over my head; so I dropped
out of the discussion.

I thought perhaps, by bringing it up here. Someone could shed some light on the subject.
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The Nick-name Calvinism Tom Fri Oct 22, 2021 4:32 PM Would you say anything to someone who refuses to be called a Calvinist under any situation; but agrees whole heartedly with the doctrines of grace?
They go about saying when we affirm the nick-name Calvinism/Calvinist like it or not we are going against Scripture. No theology or doctrine should be named after any man; regardless of the reason.
As far as they are concerning it is wrong to consider oneself a Calvinist.
They make a big deal about it, as well.

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Wilderness Wealth NetChaplain Fri Oct 22, 2021 2:57 PM All reborn eventually realize the invaluable paces in the Father’s school of learning, which is most understood through traversing its difficulties, hardness and trials. We white-knuckle the paces initially, but progressively learn that the lessons are rigged, for none of them can escape the pre-planned work of the Father to be beneficial “to” our “good” (Ro 8:28). Thus each trial encountered, whether white-knuckled or not, is used by Him to teach us to entrust all to Him (1Pe 5:7). Being presently in the residences of this wilderness earth and in heaven (Eph 2:6), believers are assured of the Spirit to progress in appropriating the supplies above, to strengthen their walk below.

Wilderness Wealth

The longer you are in the wilderness as a Caleb, with an actual acquaintance with Hebron, the more truly and really does your heart make ready for possession, as well as being enriched with the durable nature of the Father’s mercies to you here. “Thy raiment waxed not old upon thee, neither did thy foot swell” (Deut 8:4). Hence, the longer one is on the journey, the more marvelous the unchanging character of His care and ways with us.

The wilderness was immensely different to Caleb and the rest of Israel. He was not in the land, he was traveling on to take possession, but of a country known, not only by report, but where he had been; and as he travelled on, he was learning that the very same care of provision made for him at the first, remained fresh and unworn up to the last.

Each year your heart is deepened in the care of the Father in the wilderness, and has a brightened consciousness of your heavenly possession, which becomes more enjoyable to you, while heaven is more and more within your reach. You can say, “Those that be planted in the house of the Lord shall flourish in the courts of our God” (Ps 92:13). You are blessed with the upper springs and the nether springs, and they increase simultaneously. It is as I enjoy the upper springs that I am conscious of the nether; as I eat of the corn of the land, so do I practically partake of the manna; as my heart is occupied with the glorified Lord Jesus, so are my steps here in His life and grace on earth.

The less you have from earth and the world, the more you are in the wilderness; and it is in the wilderness, and in the absence of natural supplies, that you know the Father’s care, and that the knowledge of heaven brightens. If you lose naturally, you gain spiritually as to both. The more the wilderness is the wilderness, the more the Father’s resources are made known to you. The moment we gain from the earth or man, we are losing the wilderness, and with it the divine comforts of it.

If I have nothing but my Father, I am in the wilderness, and I am supremely happy. It is the admixture of the old and new wine which occasions our ups and downs here. The wilderness is having all our resources in the Father on earth, and without any check in heaven. I might retire from the world politically and positionally, and yet enjoy the things that are in it; and inasmuch as I do so, I am not in the wilderness in the true sense of the word, nor enjoying the Father’s provisions for me when in it.

The Father will take care that my needed comfort shall not be impaired, nor my natural force abated. The more all my springs are in Him, the more I really enjoy heaven, where all my springs shall be in Him, with everything to cooperate and nothing to distract or hinder. It is only as you are thus truly in the wilderness that you are in the joys of the Father, or are able to discern what is of Him all round you.

If I am in the light I know what light is, for it aids me; and I know darkness, for it opposes me. “He that is spiritual judgeth all things, yet he himself is judged of no man” (1Co 2:15). It is not that you have spiritual knowledge, but that you are spiritual, living on divine springs; and then you can determine like test-paper the reality of each, and you seek it too. You know nothing but as you have been in it; you cannot know the heavenly but as you have been in it; and you cannot discern in another what you have not known in yourself. You may see what you have not known yourself. You may see more in another than in yourself, but you could not see it at all if it were not, in some measure, in yourself.

- J B Stoney (1814-1897)

M J Stanford online devotional excerpt for October 22



If we keep in mind that the Lord Jesus is our Sanctification, the seemingly difficult subject will clearly unfold for us day by day.

“But yet you are sanctified. Sanctification has nothing whatever to do with the extinction of evil in the flesh. That idea, begun with Pelagius, revived by Thomas a’Kempis, handed down through Jeremy Taylor, the French and Dutch mystics, Wm. Law and John Wesley, has passed into other communions where they have no notion whatever whence it came.” -W.K.

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Natural Theology 2 Tom Wed Oct 20, 2021 1:23 AM I started another thread last week called ‘Natural Theology’. I would like to continue along the same lines with a more recent dialogue.

Here is a short dialogue illustrating why one must assume something outside the text in order to gather the meaning of the text. Namely, God as He reveals Himself through nature. Otherwise, the claim "I hold to sola Scriptura" is meaningless—
Presups: God is this way.
Others: No, God is that way.
Who has the true knowledge of God?
Presups: We do, because the Bible tells us so.
Others: No, we do, because the Bible tells us so.
Who has the right interpretation?
Presups: We do, because regenerated by the Holy Spirit.
Others: We do, because regenerated by the Holy Spirit.
What means does the Spirit use to bring you to a correct understanding of the Bible?
Presups: We are regenerated by the Holy Spirit!
Others: God Himself as He speaks through His works and provides us with basic first principles allowing us to know, read, and speak intelligible things, of which the Scriptures are preeminent.
The key take-away: We must appeal to authority *outside* the self (metaphysics) rather than an alleged innate reality (epistemology) in order to justify our approach to Scripture before other men. Otherwise, the universal claim of both Christian and heretic is, "We believe the Bible," and no one gets anywhere.
I will be criticized for saying this. But remember, even James White appeals to rules of grammar, textual theory, and a host of other things when interacting with Shabir Ali, Bart Ehrman, and everyone in between. What are those rules but first principles preceding our approach to Scripture itself?[/quote

He went on to say the following:

[quote] Special Theology assumes Natural Theology. Authority would be unintelligible as a concept apart from natural revelation.

He goes even further by saying that both:
Natural Theology and Special Theology, have equal authority.

I am not assuming this person believes that Natural Theology can lead anyone to Christ; I have yet to ask him.


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