Be Thankful That Satan Treats You As His Enemy!

(A Letter from John Newton - November 13, 1772)

My dear Miss,

I am glad that you complain of evil thoughts and temptations; for, though these things are grievous, they always accompany a saving work of grace. Though every Christian does not suffer greatly by persecution, poverty, and worldly troubles--yet they all suffer much from indwelling sin, temptation and Satan.

As to evil thoughts, they as unavoidably arise from an evil nature--as steam arises from a boiling tea-kettle! Every cause will have its effect--and a sinful nature will have sinful effects. You can no more keep such thoughts out of your mind--than you can stop the course of the clouds!
But if the Lord had not taught you--you would not have been sensible of them, nor concerned about them. This is a token for good. By nature your thoughts would have been only evil, and that continually. But you find 'something' within you that makes you dislike these thoughts; makes you ashamed of them; makes you strive and pray against them.

Now, this 'something' that resists your evil thoughts--what can it be? It cannot be human nature; for we naturally love our vain imaginations. It is the grace of God! The Lord has made you sensible of your disease--that you might love and prize the great Physician! The knowledge of His love for you--shall make you hate these thoughts! Yet you will be pestered with them more or less, while you live in this world. For sin is wrought into our bodies, and our souls must be freed from our bodies--before we shall be fully freed from the evils under which we mourn!

Your other complaint of temptations is likewise a good one. If you were to visit some young ladies who know no other end of living--but to dress and dance and socialize; and if you were to ask them if they are troubled with Satan's temptations--they would think that you were out of your wits! Poor things! They know no better! They are blinded by the god of this world; they go on quietly in the way of sin and vanity, careless of their souls, and mindless of eternity! While they continue in this course, you may be sure that Satan will not disturb them! They are asleep, and it would not be for his interest to do anything that might awaken them out of their pleasant dream!

And if you yourself were thus asleep, Satan would be content that you should sleep on--and take your rest. But, when he sees anyone awakened out of this deadly sleep, he probably tries first to lull them asleep again. And, if the Lord prevents that by His mercy, then Satan alters his measures, and roars like a lion which has lost his prey! Be thankful, my dear, that he treats you as his enemy! For the state of those to whom he behaves as a friend, is miserable indeed! And always remember that he is a chained enemy! He may terrify--but he cannot devour those who have fled for refuge to Jesus!

You cannot be too jealous of your own heart, or too cautious of the snares which you are exposed to. But the Lord is able and faithful to keep those from falling, who, sensible of their own weakness, cry daily to Him, "Hold me up--and I shall be safe!" Continue in prayer, that you may be preserved humble and abased in your own eyes--and then I am sure that you will not fall.

"Finally, be strong in the Lord and in His mighty power. Put on the full armor of God, so that you will be able to stand firm against all strategies and tricks of the Devil!" Ephesians 6:10-11

I am sincerely, your affectionate friend and servant,
John Newton

What Does It Mean To Believe?

"…Believe in the Lord Jesus, and you will be saved, you and your household." (Acts 16:31)

Errors concerning belief

There are many errors among Christian concerning “faith” and “belief”. In the broad evangelical world, true Christian belief is often associated with anti-intellectualism, or as Mark Twain’s schoolboy resounds, “Faith is believing what you know ain't so.” In Arminian/Pelagian thought, belief is something that we obtain through our own virtuous resources, or an act of our “free will”. If we exercise our “seed faith” the correct way, we can be saved. The Rhema/Word Faith movement uses “belief” as the means by which one can force God to submit to our every desire.

What is belief?

The term “believe” has a variety of meanings, not only in biblical Greek, but in everyday English usage as well. One could say, “I believe in Santa Claus”. In this case, “believe” refers to mental assent, acknowledging a statement of fact as valid or true. The Bible uses the term this way as well, such as in James 2:19. It is this mere assent to knowledge that the Cheap Grace (No Lordship) movement relies on for salvation. However, this form of belief is less profitable than the belief devils have, for at least the belief of devils causes them to tremble. Simon Magus believed (Acts 8:13), yet his belief was apparently no more than mental assent, since he was not saved (Acts 8:18-23). While assent to the facts of the gospel are necessary for salvation, mere assent is not saving faith.

In terms of salvation, the word “believe” requires one to completely entrust himself to the matter. In fact, the Greek word πιστεύω (pisteuō) is often translated “to entrust”.

“If then you have not been faithful in the unrighteous wealth, who will “entrust” (πιστεύω) to you the true riches?” (Luke 16:11)

“but just as we have been approved by God to be “entrusted” (πιστεύω) with the gospel, so we speak, not to please man, but to please God who tests our hearts.” (1 Thessalonians 2:4)

In both cases, we can see that πιστεύω refers to more than just mental assent. It requires a heartfelt trust in the work of Christ alone for salvation (Psalm 78:22). We often here of a sports superstar who finally wins a championship because he “believed” in his teammates. Obviously, the term does not mean that he simple acknowledged the existence of his teammates, but that he actually entrusted his hope of winning to their work. It is one thing to believe that a person can scale Niagara Falls in a barrel. It is quite another thing to climb into the barrel. Saving faith requires one to entrust their eternal salvation to the finished work of Christ.

What are we to believe?

We are to believe that God exists and that he rewards those who seek him. (Hebrews 11:6). We must believe in Christ's divinity, "...for unless you believe that I AM you will die in your sins" (John 8:24). We must believe the truth, having no pleasure in unrighteousness, lest we be condemned (2 Thessalonians 2:12). We must believe in Christ’s resurrection (Romans 10:9) and our own coming resurrection (1 Thessalonians 4:14). We must believe in the signs and wonders recorded in Scripture (John 20:31). We must believe God’s Word, and have it abiding in us (John 5:38). We must believe in the grace of God (Acts 15:11), which not only redeems us from the penalty of sin, but it’s dominion as well (Romans 6:14). Christ is both your savior and your Lord, or He is neither, for “if you confess with your mouth that Jesus is Lord AND (καί – “and also”) believe in your heart that God raised him from the dead, you will be saved.” (Romans 10:9)

How is belief obtained?

Faith is not obtained by raising hands, altar calls, or vain repetition of a “sinner’s prayer”. Neither may it obtained by baptism, confirmation, or any other work. If one desires saving faith, let him seek salvation in the Word of God. Let the Word convict him of his sinfulness, and make him tremble at God’s wrath upon that sinfulness. Let the Word convince him of his hopelessness sans Jesus Christ. It is the foolishness of preaching by which true belief is obtained. Let the sinner read God’s Word, meditate on it, and find a church where it is faithfully preached, since “…faith comes from hearing, and hearing through the word of Christ.” (Romans 10:14-17). “And many more believed because of his word” (John 4:41). And do not be deceived into thinking that one may be saved by mere assent to the truths of this Word, being no better off than the devils who believe, but rather fully entrust your soul to Christ, not relying on your own flesh. We aren’t merely to acknowledge the truth of God's Word, but we are to live “…by every word that comes from the mouth of God” (Matthew 4:4).

Sola Fide, an Apostolic Tradition

James Swan has an outstanding post defending Sola Fide, using Apostolic Tradition.

"We Have Apostolic Tradition"- The Unofficial Catholic Apologist Commentary #8

The Lord’s Supper

“But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. For, in the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part, for there must be factions among you in order that those who are genuine among you may be recognized. When you come together, it is not the Lord's supper that you eat. For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk. What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not. For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, "This is my body which is for you. Do this in remembrance of me." In the same way also he took the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes. Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. Let a person examine himself, then, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. That is why many of you are weak and ill, and some have died. But if we judged ourselves truly, we would not be judged. But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world. So then, my brothers, when you come together to eat, wait for one another-- if anyone is hungry, let him eat at home--so that when you come together it will not be for judgment. About the other things I will give directions when I come.” (1 Corinthians 11:17-34)

A Multitude of Mystical Errors

In an age where individualism is prized over corporate worship, there abounds a serious abuse of the Lord’s Supper among Christian’s today. Strange mysticism has been tied to this sacrament, and this is nothing new. In the middle ages, the Communion table became surrounded by the mysticism of “Transubstantiation”, where it was believed that the bread and wine actually became the literal body and blood of Christ. Though the elements appeared to still be bread and wine, it was believed that Christ was being sacrificed yet again for sins. Shreds of this Roman ignorance found its way among the early Reformers, as the Lutherans held to “Consubstantiation”, where Christ’s physical body was present, hiding under the physical elements of the bread and the wine. Both Romanism and Lutheranism hold these erroneous views to this very day.

Aside from being nothing more that sheer cannibalism (as well as gross idolatry), these views of the Lord’s Table give attributes to Christ’s humanity that are not human. Giving ubiquity to Christ’s physical body is not compatible with Chalcedon Christology, and denies the fact that Christ has “entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.” (Hebrews 9:12).

In today’s evangelical world, strange mysticism continues to surround the Communion Table. Perry Stone has taken it upon himself to teach that the Lord’s Supper, instead of being a sacrament in remembrance of Christ’s death and burial, is actually a “Meal that Heals”. Stone boldly proclaims that “this revelation of daily Communion has been lost in the traditional church” (backcover), so he takes it upon himself to correct the church and share this “life-changing spiritual revelation of God’s healing covenant through the bread and fruit of the wine”. In all humility, Stone declares that he is “not interested in convincing a theologian, or receiving applause from a denomination, or debating those folks whose unbelief is founded upon tradition and not upon truth” (Introduction, p. vii). So despite the fact that there is absolutely nothing in Scripture that suggests that the Lord’s Supper is to be used for physical healing, Stone has declared it to be truth, and those who disagree are in “unbelief”. As a compliment to this book, the “The Healing Room” advertises a home communion set where believers can “at home or away, participate in all the blessings of daily communion.” (Of course, with no money back guarantee if one is not healed.)

A Proper View of the Lord’s Supper

In the orthodox, biblical view of the Lord’s Supper, there is nothing mystical about the bread and the wine. They don’t mysteriously change into Christ’s body, nor do they provide a magical healing potion for ones physical ailments. Christ’s presence at the Lord’s Supper is Spiritual, yet very real. The elements are external signs of the Covenant of Grace, done in remembrance of Christ, not in order to become Christ. A proper practice of the Lord’s Supper must be void of all charismatic superstitions and popish delusions.

Paul addresses the church at Corinth concerning the proper manner to worship in the Lord’s feast.

The Church alone has the authority to oversee Communion. The individual members of the Corinthian Church, like Perry Stone’s audience, were treating communion as a regular meal in their homes. This treatment of the Lord’s Supper is exactly what Paul was condemning in the opening passage. God gave Communion to His Church, not to individuals or families. The communion is to be taken “when you come together in one place” (1 Corinthians 11:17, 18, 20). We are instructed to “wait for one another” (1 Corinthians 11:33). Communion is not to be done in a family or individual setting. Home was distinctly presented as a place for the regular meal, not Communion (1 Corinthians 11:22, 34). (In fact, the word “communion” itself denotes togetherness). Great care must be taken not to usurp the authority of God’s ecclesiastical government (His Church). Paul asks “do you despise the church of God and shame those who have nothing?” (1 Corinthians 11:22). The elements were blessed by church leadership (1 Corinthians 10:16), and the whole body of partook of one bread (1 Corinthians 1:17). R. J. Anderson explains:

“Every place in God’s Word where we are told any thing about the observing of "The Lord’s Supper" it is a local church (and there is no other kind) that meets together to observe it. There is not a case in the Scripture; I have ever been able to discover, where messenger bodies or groups of Christians other than a local church ever observed "The Lord’s Supper." In as much as "The Lord’s Supper" is a church ordinance we must agree that all who are not members of a Scriptural church are scripturally barred from the Lord’s Table.” (R. J. Anderson – Vital Church Truths)

Communion is not for the purpose of filling the stomach. This is not a “meal that heals”, nor is it for the purpose of satisfying of one’s physical body. Instead, the purpose of the Lord’s Supper is to “discern the Lord’s body” (1 Corinthians 11:29). The Corinthians, instead of sharing Communion with the Lord’s body, were eager to stuff their faces in disregard for “those who have nothing” (1 Corinthians 11:22). Because of this “one is hungry and another is drunk” (1 Corinthians 11:21). (The Lord’s Supper consists of wine, as “grape juice” is a mid-19th century invention). Paul instructed the Corinthians to eat their own meal at home, but when they come to the Lord’s Table, they were “to wait for one another” (1 Corinthians 11:21)

Communion is a Token of the New Covenant, and is only for His people. Communion is Covenant Renewal, and therefore is exclusive. Where baptism is the initial sign of the Covenant, the Lord’s Supper is the continuing sign. The meal is not open for just anyone. It is only for those who have been accepted as part of the New Covenant (1 Corinthians 11:25). Ray Sutton explains the importance of a “demonstration” of faith.

“Paul says, “Let a man examine himself” (I Cor. 11:28). The command means demonstration of faithfulness. The word ‘examine” should be translated demonstrate. In other passages Paul uses the same Greek word where it is translated “prove.” He says, “But let every man Prove his own work, and then shall he have rejoicing in himself alone, and not in another’ (Gal. 6:4). This is a fundamental aspect of Christian self government.” (Ray Sutton – That You May Prosper: Dominion By Covenant, p. 306)

In is in this area that Communion is distinct from Baptism. Communion is tied directly to the work of Christ at Calvary, and requires self-examination. Baptism, on the other hand, is more passive, as no one can baptism themselves, even a professing adult.

It is no coincidence that Satan entered Judas Iscariot immediately after he received the Lord’s Supper as a Covenant breaker (John 13:26-27). Each person needs to examine himself before coming to the Lord’s Table (1 Corinthians 11:28).

The Lord’s Supper is not to be refused by Christians to whom it is offered. There is a gross misunderstanding that surrounds the “worthiness” spoken in Scripture, as if we needed to be sinless before coming to the Lord's Table. Do not assume that one is unworthy of Communion because he is battling sin, for that is when it is most needed. Rather it is the one who is not battling sin that is truly the unworthy one. To reject this sacrament is to suggest that Christ’s work is not sufficient to overcome sin.

The Lord’s Supper is a time for sharing a meal with the corporate body. Communion is a time of corporate judgment (1 Corinthians 11:31), not just for individual contemplation or meditation. As the token of Covenant Renewal, Communion is a time for sharing. Otherwise, “it is not the Lord's Supper that you eat…each one goes ahead with his own meal.” (1 Corinthians 11:20-21)

Communion separates us from the world. This is the positive result of internal judgment. “But when we are judged, we are chastened by the Lord, that we may not be condemned with the world” (1 Corinthians 11:32). Communion, like baptism, is a ceremonial cleansing, setting us apart from the world. Yet in order to be taken in a worthy manner, it also requires a moral cleansing as well. “For he who eats and drinks in an unworthy manner eats and drinks judgment to himself” (1 Corinthians 11:29).

A Proper Practice in Observing the Lord’s Supper

The Bible prescribes no set time for partaking of the Lord’s Supper. Some churches honor this sacrament monthly, some bi-monthly, and some weekly. Scripture's only admonition is that “as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes.” (1 Corinthians 11:26).

Wilhelmus a’Brakel outlines the proper practice of those who participate in the Lord’s Supper.

1.) Preparation: consisting of…

• A strong desire to be among God’s People.


• An examination of self.


• Spiritual Adornment by a quite and contemplative reflection on Christ’s redemptive work.

2.) Celebration: Consisting of…

• Letting our heart distance itself from the world on the way to church.


• Letting Holy Reverence arise upon entering church.


• Let your heart be focused upon joining God’s People during the reading of God’s Word, singing, praying and preaching.


• Reflecting upon the aspects of Christ’s suffering while approaching the table.


• Considering oneself to be in the presence of God while at the table.


• Enlivening ones heart to remain dear to Jesus upon departing from the table.

3.) Reflection: Consisting of…

• A Reflection upon what your condition has been.


• An Expression of Gratitude.


• An Anticipation and enjoyment of having fellowship with God.


• A Despising and Abandonment of the world.


• A Public Manifestation of one’s Christianity.


• A Public Confession of the Lord Jesus.

When Should One Leave A Church?

Churches are more or less apostolic, that is, doctrinally pure or orthodox, according to the degree the gospel and doctrine of the apostles are taught and embraced by them; and while some churches are more faithful than others in confessing the system of doctrine taught in the holy Scriptures, even the purest churches are subject to error and do indeed err at times.

Error in the church should always be of concern to the Christian, and he should charitably labor to rid the church of error. But a Christian should not lightly repudiate his church even when there is perceived error in it. Differences of opinion over nonessentials should not be made the basis for division in a local congregation or denomination. Such division for light causes is "schismatic," schism being understood here as formal and unjustified separation from the church. Paul speaks against such unjustified separation in 1 Corinthians 1:10: "I appeal to you, brothers, in the name of our Lord Jesus Christ, that all of you agree with one another so that there may be no divisions [schismata, schismata] among you" (see also 1 Cor. 11:18; 12:25). If a Christian's church is faithfully proclaiming the Word of God, administers the sacraments according to the institution of Christ, and faithfully exercises discipline, his church is a true church of God, and a repudiation of it is wicked and a denial of God and of Christ, even though it may have some error in it.

But the Bible recognizes that there are some circumstances that may arise in a church which will compel the Christian to separate himself from the church. The Greek New Testament employs two nouns in the main to describe dreadfully sinful situations in the church: apostasy (apostasia, apostasia) and heresy (airesiV, hairesis)

2 Thessalonians 2:3: "Don't let anyone deceive you in any way, for that day will not come until the rebellion [apostasia, apostasia] occurs."

1 Timothy 4:1: "The Spirit clearly says that in later times some will abandon [aposthsontai, apostĕsontai] the faith and follow deceiving spirits and things taught by demons."

2 Peter 2:1: "[False teachers] will secretly introduce destructive heresies [aireseiV, hairesis]." (see also 1 Cor. 11:19; Gal. 5:20; and Titus 3:10)

In general usage "apostasy" has come to refer to total renunciation of the Christian faith, with "heresy" being viewed more atomistically as any subversive doctrine professing to be Christian (of course, "systemic" heresy is hardly distinguishable from apostasy).

The New Testament lays down the following principles to protect the church in such a situation and to maintain its doctrinal purity:

1. Elders are charged to guard the church by guarding the truth (Acts 20:28-30; Tit. 1:9; see 1 John 4:2-3). The New Testament is realistic about the problems the church will have with false teachers. The passages cited presuppose that the Christian faith has a definite content, and that there are certain pivotal truths which are absolutely necessary to it.

2. Apostates and heretics ought to leave the church (1 John 2:18-19). It is not schismatic, indeed, it is quite appropriate, for antichrists to separate themselves from the Christian church. But more often than not, they set themselves up in the church. What is to be done with them then?

3. Unrepentant heretics who do not leave the church should be disciplined (Rom. 16:17; Tit. 3:10; 2 Pet. 2:1-3; 2 John 10-11; Rev. 2:2, 14-15, 20). As there were false prophets in Israel, so there are and will be false teachers in the church. As the former were subject to discipline, so the latter should be as well, mutatis mutandis, that is, by excommunication rather than execution.

4. Separation from one's local church or denomination is appropriate if it will not discipline heretics (2 Cor. 6:14-18). If a church rejects discipline for theological errors that subvert the foundation of the gospel and becomes theologically pluralistic in practice (even though it may retain an orthodox confession by which it promises to be guided), that church has become "heretical" in that it no longer stands under the authority of God, and the orthodox are compelled to separate from it to bear witness to the marks of the church.

(from Robert Reymond, A New Systematic Theology of the Christian Faith, pp. 890-891)