Book Sale

Thursday, 22 May 2025

The Lion and the Lamb

 




My latest AI created song is based on Revelation 5. You can listen to this song here. This one is epic. I know some people have an aversion to use AI to do this sort of thing. But the creative possibilities are just incredible, and we can use this technology to lift up and worship our Lord greatly. This is exactly the kind of Christian song that I would like to be able to sing along to in the car, or even at church. And now we do not have to rely on the generally incredibly uncreative Christian musical industry.

Please, don’t let me discourage you if you like what the industry produces. That is good for you. And there are some incredible artists out there as well. But many are boring and now we can make the kind of music we personally really like with the kinds of lyrics that come straight from the Bible. I did not write these lyrics, I used a few prompts to get AI to create them based on Revelation 5.

We read in Revelation 5:

“5 Then I saw in the right hand of him who was seated on the throne a scroll written within and on the back, sealed with seven seals. And I saw a mighty angel proclaiming with a loud voice, “Who is worthy to open the scroll and break its seals?” And no one in heaven or on earth or under the earth was able to open the scroll or to look into it, and I began to weep loudly because no one was found worthy to open the scroll or to look into it. And one of the elders said to me, “Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.”

And between the throne and the four living creatures and among the elders I saw a Lamb standing, as though it had been slain, with seven horns and with seven eyes, which are the seven spirits of God sent out into all the earth. And he went and took the scroll from the right hand of him who was seated on the throne. And when he had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and golden bowls full of incense, which are the prayers of the saints. And they sang a new song, saying,

“Worthy are you to take the scroll
    and to open its seals,
for you were slain, and by your blood you ransomed people for God
    from every tribe and language and people and nation,
10 and you have made them a kingdom and priests to our God,
    and they shall reign on the earth.”

11 Then I looked, and I heard around the throne and the living creatures and the elders the voice of many angels, numbering myriads of myriads and thousands of thousands, 12 saying with a loud voice,

“Worthy is the Lamb who was slain,
to receive power and wealth and wisdom and might
and honor and glory and blessing!”

13 And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying,

“To him who sits on the throne and to the Lamb
be blessing and honor and glory and might forever and ever!”

14 And the four living creatures said, “Amen!” and the elders fell down and worshiped.”

 

Here are the lyrics:

[Verse]

I saw the book sealed up tight

No one worthy no one's right

Heaven wept but then he came

The lion lamb he broke the chain

 

[Chorus]

Worthy worthy break the seal

His blood the touch that makes us real

Every creature lift his name

Glory glory never shame

 

[Verse 2]

Seven horns seven eyes he stands

Power flows through wounded hands

Shouts and thunder fill the skies

Holy holy angels cry

 

[Chorus]

Worthy worthy break the seal

His blood the touch that makes us real

Every creature lift his name

Glory glory never shame

 

[Bridge]

Take the scroll the hosts all sing

Voices loud let praises ring

Honor wisdom riches bring

To the lamb the risen king

 

[Guitar Solo]

 

Wednesday, 21 May 2025

Pride Ruins Contentment




It is amazing to see how some men can have so much and yet be willing to lose it all to have some more. We read this about Pyrrhus in Plutarch’s Lives:

“These brought gifts to Pyrrhus, and told him they wanted a leader of reputation and prudence, and that he would find there large forces gathered from Lucania, Messapia, Samnium, and Tarentum, amounting to two thousand horse and three hundred and fifty thousand foot all told. This not only exalted Pyrrhus himself, but also inspired the Epcirots with eagerness to undertake the expedition.

Now, there was a certain Cineas, a man of Thessaly, with a reputation for great wisdom, who had been a pupil of Demosthenes the orator, and was quite the only public speaker of his day who was thought to remind his hearers, as a statue might, of that great orator's power and ability. Associating himself with Pyrrhus, and sent by him as ambassador to the cities, he confirmed the saying of Euripides, to wit, “all can be won by eloquence that even the sword of warring enemies might gain."

At any rate, Pyrrhus used to say that more cities had been Won for him by the eloquence of Cineas than by his own arms; and he continued to hold Cineas in especial honour and to demand his services. It was this Cineas, then, who, seeing that Pyrrhus was eagerly preparing an expedition at this time to Italy, and finding him at leisure for the moment, drew him into the following discourse. "The Romans, O Pyrrhus, are said to be good fighters, and to be rulers of many warlike nations; if, then, Heaven should permit us to conquer these men, how should we use our victory?"

And Pyrrhus said, "Thy question, O Cineas, really needs no answer, the Romans once conquered, there is neither barbarian nor Greek city there which is a match for us, but we shall at once possess all Italy, the great size and richness and importance of which no man should know better than thyself'.'

After a little pause, then, Cineas said, "And after taking Italy, O King, what are we to do?"

And Pyrrhus, not yet perceiving his intention, replied, "Sicily is near, and holds out her hands to us, an island abounding in wealth and men, and very easy to capture, for all is faction there, her cities have no government, and demagogues are rampant now that Agathocles is gone."

"What thou sayest,” replied Cineas, "is probably true; but will our expedition stop with the taking of Sicily?"

"Heaven grant us," said Pyrrhus, "victory and success so far; and we will make these contests but the preliminaries of great enterprises. For who could keep his hands off Libya, or Carthage, when that city got within his reach, a city which Agathocles, slipping stealthily out of Syracuse and crossing the sea with a few ships, narrowly missed taking? And when we have become masters here, no one of the enemies who now treat us with scorn will offer further resistance; there is no need of saying that."

"None whatever," said Cineas, "for it is plain that with so great a power we shall be able to recover Macedonia and rule Greece securely. But when we have got everything subject to us, what are we going to do?"

Then Pyrrhus smiled upon him and said, awe shall be much at ease, and we'll drink bumpers, my good man, every day, and we'll gladden one another’s hearts with confidential talks.”

And now that Cineas had brought Pyrrhus to this point in the argument he said, "Then what stands in our way now if we Want to drink bumpers and while away the time with one another? Surely this privilege is ours already, and we have at hand, without taking any trouble, those things to which we hope to attain by bloodshed and great toils and perils, after doing much harm to others and suffering much ourselves."

By this reasoning of Cineas Pyrrhus was more troubled than he was converted; he saw plainly what great happiness he was leaving behind him, but was unable to renounce his hopes of what he eagerly desired.”[1]

The rest of Pyrrhus’ life is history. Literally. From him comes the term “Pyrrhic victory” for he was able to defeat the Romans in battle, but it was observed by one of the his men that the cost of his victories would ensure his defeat. Pyrrhus could defeat Roman legions, but he could not get Rome to sue for peace, and ultimately he was forced to withdraw, and he ended up losing much of what he already had. He died because a woman threw a tile at his head and while he was still recovering himself he was taken and beheaded by one of his enemies.  

I cannot help but wonder if Paul had someone like Pyrrhus in mind when he wrote this,

“6 But godliness with contentment is great gain, 7 for we brought nothing into the world, and we cannot take anything out of the world. 8 But if we have food and clothing, with these we will be content. 9 But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs” (1 Tim. 6:6-10).

Now, of course Pyrrhus wanted more than just wealth, he wanted basically world domination over the Mediterranean. He wanted to be great like Alexander. But how many people look at what they do not have and so covet it that they lose everything they already have. They “pierce themselves with many pangs.”

Godliness with contentment cannot be commended enough. God may choose to add to you much more than you currently have. But if you are not content to enjoy what you have now being gifted more will not solve this, and you may end up with far less and lose much in godless pursuits for more shiny things. Pride ruins contentment and can cause you to destroy yourself.

Pyrrhus was a great general of history. But his over estimation of himself caused him to bring himself to ruin. Don’t make that mistake in your own life.

List of References



[1] Plutarch’s Lives Volume 2, Castalia Library, pp. 534-535

Monday, 19 May 2025

Episode 6: To the church in Thyatira

 

(Edit: here is the video of this study: here). 

I am going to start putting my study notes for my Revelation series up on my blog for Monday nights Revelation studies. Even if you are not interested in watching the livestreams, you may find the questions helpful for going through the book of Revelation. If you are following along with the studies on Monday night, this gives you the questions in advance to reflect on and be ready for the study. Some of the studies, such as this one, will have several pages of supplemental research at the end for you to read through. I do not go through all of this on the night, but it is helpful to have some of this information for understanding the back ground of our passage in Revelation. I will update the studies later in the week with the video from the study as well. Also I will eventually put up the earlier studies as well, when I get a chance. 

Live streams can be found from 8pm to 9pm AEST at this channel here. Like and subscribe to get notifications for the livestreams.

Revelation 2:18-28

Background information

The church and city of Thyatira are those which are least known among these seven churches and cities. All the other cities were quite major and are well known to historians now, however Thyatira never grew to be more than a large regional town, therefore there is not much known about it. Add to this the fact that its position along trade routes and therefore military routes, coupled with its inability to be adequately defended from attack, and you can see why there is not much known about this city. It would have been razed to the ground many times when attacked throughout the centuries.

There are some things known about this city though. “In classical times, Thyatira stood on the border between Lydia and Mysia. It was famous for its dyeing and was a centre of the indigo trade.[4] Among the ancient ruins of the city, inscriptions have been found relating to the guild of dyers in the city. More guilds are known in Thyatira than any other contemporary city in the Roman province of Asia (inscriptions mention the following: wool-workers, linen-workers, makers of outer garments, dyers, leather-workers, tanners, potters, bakers, slave-dealers and bronze-smiths).” (Kistemaker)

There is a woman in Acts name Lydia who was a “seller of purple goods” (Acts 16:14; ESV), aka a merchant of purple cloth products (though the Greek word for purple can mean scarlet and other colours) who was converted by the ministry of Paul and Silas. Lydia would have been a wealthy woman, for “purple goods” could only be bought by the rich. In fact purple was seen as one of the colours of royalty because it was so expensive.  Because Lydia had contact with Paul and Silas, it is possible the church in Thyatira had a close but indirect connection with the Apostle Paul and his ministry. Though, you could probably argue that every church in the Roman Empire had a similar connection.

As with other ancient Greek cities Thyatira would have had many idols and temples to many gods and goddesses. This was standard ancient practice among all ancient cultures. There was one Egyptian monarch who attempted to make Egypt a monotheistic nation, worshipping only one god, his name was Pharaoh Akhenaten also known as Amenhotep IV, 1364-1347 B.C. (http://ancienthistory.about.com/cs/egypt/a/locegyptmonothe.htm), he is famous for this effort because it was so rare in the ancient world.  It was so rare as soon as he died the Egyptians reverted back to their polytheistic ways. Heck even the Jews couldn’t keep their spiritual hands off worshipping other gods. Polytheism was standard ancient practice.

However, Apollo Tyrimnaios, the sun god, was the tutelary divinity of this prosperous city and his worship was joined with that of the emperors, who were identified as Apollo incarnate and each, like him, the son of Zeus. Tutelary means guardian, therefore Apollo, the sun God was the guardian of Thyatira. The biblical significance of this will be seen later.



This is modern Akhisar, the city which replaced Thyatira. All that is left of the ancient city is ruins:



This is not surprising considering how often this city would have come under attack by ancient armies.



Here is a coin depicting Tyrimnaios Apollo, riding in his military brilliance. Tyrimnaios was also a warrior god, as was Apollo.

 An ancient rendering of Apollo



 A modern rendering of Apollo



Let’s now read Revelation 2:18-28,

 

1.     Verse 18 is a strong verse, why does Jesus introduce himself this way? He even gives himself a title in this address, whereas in the rest he refers to himself as “him who...”

 

2.     V19, How does verse 19 distinguish Thyatira from Ephesus? (cf. Rev. 2:2-3).

 

3.    V19, What more could a church want than the four commendations that this church has in this verse?

 

4.      What do the sins in this verse 20 remind you of from the Old Testament? So you think that the Jezebel mentioned in this verse is a real person or not?

5.     Can you think of something Paul said that is reminiscent of what Jesus says here in verse 20? Jesus says, “But I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality and to eat food sacrificed to idols.”

5.1  What is Paul addressing here? He is addressing a woman, who is assuming authority, teaching, and encouraging sexual immorality. Does this clue you into what Jesus is addressing here that relates to something Paul said?

5.2  This verse is the direct inverse of what Paul says in 1 Timothy 2:11-15, “11 Let a woman learn quietly with all submissiveness. 12 I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. 13 For Adam was formed first, then Eve; 14 and Adam was not deceived, but the woman was deceived and became a transgressor. 15 Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control.”

5.2.1       What does Paul mean here that a woman will be saved through continuing “faith and love and holiness, with self control”? (cf. 1 Tim. 4:1-5, 5:14-16). 

 

6.     Bringing together vv14-15 (from the Church in Pergamum) and v20 of this passage what does this teach us about sexual immorality and idolatry (especially when it is being taught). I Corinthians 5 and 6 will be helpful in answering this question. So, therefore how should we combat sexual immorality in our culture and in our churches? Romans 1 is especially relevant here (especially verses 18-25), and Jeremiah 2:11-13.

 

7.     Vv20-22, How are we to treat Christians who engage in sexual immorality? How should we be treated if we are sexually immoral? (Deut 13:5; 14:2; 17:6, 12; 1 Cor 5:13) Note we need to distinguish here between wilful rebellion and repentant Christians who struggle with sin.

 

8.     Why are those who are being judged by God for being sexually immoral being told that unless they repent of her (Jezebel’s) works they will be judged, and very harshly (cf. ESV translation for this reading).

 

9.     The implications of verse 23 are far reaching for all of us, and this is a verse which most of us won’t want to apply to our lives, but we must. Firstly, as with many other verses in the Scriptures, there is a subtle implication about who Jesus actually is contained in this verse. The Old Testament teaches that it is the Lord who searches the heart (and implied mind) (cf Pr 21:2 Ps 139-23-24; 1 Chr 28:9), indeed it is the Lord alone who knows the heart of man (1 Kings 8:39). Yet in this verse it is Jesus who is the one who searches mind and heart! The clear implication here is that Jesus is God, he is the God who searches mind and heart, for this is an act of God alone. We all wish we could do it, but we can’t, not even with all our technology. But this still leaves a question which must be asked:

 

What is in your heart? What are the desires of your heart? Can you stand with confidence before God? If so why and how?

 

 

10.  V24, Why would a Christian want to learn the deep things of Satan? Is there a difference between learning and looking into?

 

11.  Vv24-25, There are some in Thyatira who are faithful and true! They are told to hold fast to what they have and to keep Jesus’ works to the end. What does this mean?

 

12.  What is your impression of the rewards for those who are faithful in vv26-29? How do these rewards motivate you to remain holy and stick with Jesus? (v24 also mentions a reward for obedience).  

 

13.  The smallest church receives the largest letter. What does this tells us about even the smallest churches? That they are noticed by God and he is taking account of what they do, whether right or wrong. His eyes do not gloss over even the smallest groups of his people.

Supplemental Research

Thyatira- Modern Akhisar

THYATIRA

THYATI'RA (thi-a-ti'ra). A city in Asia Minor, the seat of one of the seven apocalyptic churches (Rev 1:11; 2:18). It was situated in the confines of Mysia and Ionia, a little S of the river Lycus and at the northern extremity of the valley between Mt. Tmolus and the southern ridge of Temnus. It was one of the many Macedonian colonies established in Asia Minor in the sequel of the destruction of the Persian Empire by Alexander. The waters of Thyatira are said to be so well adapted for dyeing that in no place can the scarlet cloth out of which fezes are made be so brilliantly or so permanently dyed as here. So in the Acts (Acts 16:14) Lydia, the first convert of Paul at Philippi, is mentioned as "a seller of purple fabrics" from Thyatira. The principal deity of the city was Apollo, worshiped as the sun-god under the surname Tyrimnas. He was no doubt introduced by the Macedonian colonists, for the name is Macedonian. A priestess of Artemis is also mentioned in the inscriptions. The modern city of Akhisar, about 50,000 in population, marks the site of the ancient city in the territory that is now Anatolian Turkey. Nothing of the ancient city can be seen. Remains of a Byzantine church remind one that the gospel once came to this place. (From The New Unger's Bible Dictionary. Originally published by Moody Press of Chicago, Illinois. Copyright (c) 1988.) 

(SEE LYDIA, the probable agent of carrying the gospel to her native town). Thyatira lay a little to the left of the road from Pergamos to Sardis (Strabo 13:4, who calls it "a Macedonian colony"); on the Lycus, a little to the S. of the Hyllus, at the N. end of the valley between Mount Tmolus and the southern ridge of Tetanus. Founded by Seleucus Nicator. On the confines of Mysia and Ionia. A corporate guild of dyers is mentioned in three inscriptions of the times of the Roman empire between Vespasian and Caracalla. To it probably belonged Lydia, the seller of purple (i.e. scarlet, for the ancients called many bright red colors "purple") stuffs (Acts 16:14). The waters are so suited for dyeing that nowhere is the scarlet of fezzes thought to be so brilliant and permanent as that made here. Modern Thyatira contains a population of 17,000. In Rev 2:18-25, "the Son of God who hath eyes like unto a flame of fire, and His feet like fine brass," stands in contrast to the sun god.

Thyatira

One of the Seven Churches of Asia, Thyatira signifies "sweet savor of labor" or "sacrifice of contrition." This church is the only one that is commended for an improvement in spiritual things, yet tolerated Jezebel. It was a city in the province of Asia, on the boundary of Lydia, and Mysia. It had no illustrious history and is scarcely mentioned by ancient writers. Located in a small outpost town of little importance, compared to the other 6 cities.

Thyatira was a garrison town, a center of commerce, and the records preserve references to more trade-guilds. Lydia, whom Paul met in Philippi, was a Thyratiran seller of "turkey red", the product of the madder-root. Necessity for guild membership in a trading community must have strengthened temptation to compromise.

And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. But that which ye have already hold fast till I come. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 2:18-29

Jesus charges the church with tolerating the false prophetess Jezebel, even though it was a church of charitable works. A female oracle called the Sambathe presided over a lucrative fortune-telling business. The preoccupation with female religion may have been an influence on this church, as it allowed the corrupt ministry of Jezebel. Either there was a Jezebel in the church, or the Lord just likened her to the evil person Jezebel that lived in the time of Elijah.

The sun god Apollo Tyrimnaios was the tutelary divinity of this prosperous city and his worship was joined with that of the emperors, who were identified as Apollo incarnate and each, like him, the son of Zeus. Possibly this is why Christ is represented with the eyes like a flame of fire and feet like burnished bronze, as the Son of God. Thus the celestial Christ, the son of God, is set over against and above the emperor, who as the incarnate Apollo is the son of Zeus. The final promise to the Church of Thyatira was that Christ would give the conqueror, the martyr, the morning star which the faithful will see in the new age: a symbol of a new day. Peter mentioned the morning star arising in your hearts.
[298, 338, 339, 353, 359] 

“The religion of an ancient city always summed up its character in brief. The Thyatiran religion is obscure, and our chief authority lies in the coins of the city. A hero Tyrimnos represents the Thyatiran conception of the city's function in the world. He goes forth on horseback with the battle-axe over his shoulder, the fit representative of a military colony, to conquer, and to dash his enemies in pieces. How far he may have a Macedonian origin, as brought with them by the first Macedonian soldiers who were settled there, remains doubtful; but his aspect in art is entirely that of a common Anatolian heroic figure, as shown in Figure 26.

This hero Tyrimnos is closely related in nature to the tutelary god of Thyatira, whose full titles are recorded in inscriptions: he was styled Propolis because he had his temple in front of the city, Propator as the divine ancestor (doubtless both of the city as a whole and specially of some leading family or families), Helios the sun-god, Pythian Tyrimnaean Apollo, a strange mixture of Hellenic and Anatolian names. This god is never named on the coins, so far as published; but he often appears as a type on them, a standing figure, wearing only a cloak (chlamys) fastened with a brooch round his neck, carrying a battle axe over one shoulder, and holding forth in his right hand a laurel-branch, which symbolises his purifying power. This elaborate and highly composite impersonation of the Divine nature, with so many names and such diversity of character, seems to have been produced by a syncretism of different religious ideas in the evolution of the city. Examples are given in Figures 27, 28.

Thyatira was certainly inhabited before the time of Seleucus. The site is so favourable that it must become a centre of population from the beginning of history in the valley. But it was made a city by Seleucus with a great accession of population. Previously it had been a mere Anatolian village round a central temple. The foundation of the garrison city was not without effect on the religion of the locality. It was inevitable that the newcomers should worship the god whose power in the country had been proved by the experience of generations; but they brought with them also their own religious ideas, and these ideas necessarily affected their conception of the nature of this god whom they found at home in the land and whose power they respected and trusted. Tyrimnos, whatever his origin may have been, was the heroic embodiment of the spirit of the garrison city; and the Anatolian god of the locality took into himself some of the nature of the hero, as Helios Tyrimnaios Pythios Apollo, a conception at once Anatolian, military, and Hellenic. The god united in himself the character of all sections of the population, so that all might find in him their own nature and the satisfaction of their own religious cravings.

Figure 28: The Emperor and the god of Thyatira supporting with joined hands the Imperial Trimnean Pythian Games

He stands for his city in alliance-coins with Pergamum; and frequently a female figure, wearing a turreted crown (the accepted representation of the genius of any fortified city), holds him forth on her extended right hand (as on Figure 27), thus intimating that Thyatira was devoted to the service of this god. In Figure 28 the Emperor Elagabalus, in the dress of a Roman general, is shown with his right hand in that of Apollo Tyrimnaios, supporting between them an urn, over which is the name "Pythia." The urn is the regular symbol of those gymnastic and other competitive sports in which the Hellenic cities delighted; and the name inscribed above shows that the Thyatiran games were modelled upon the Pythian games of Greece. Between the Emperor and the god is an altar flaming with the sacrifice. The coin was, indubitably, struck in gratitude for some favour granted by the Emperor in connection with those games in Thyatira. What the favour was can be determined with great probability.

The union of the Emperor and the god in supporting these games is the symbolic fashion of intimating, in a way adapted for the surface of a coin, that the Emperor and the god were united in the honour of the festival, that is to say, the festival was no longer celebrated in honour of the god alone, but included both Emperor and god. In other words Elagabalus sanctioned the addition of the honourable title Augustan to the old Tyrimnaean festival. During the third century the feast and the games regularly bear the double title, an example of the closer relation between the Imperial and the popular religion in Asia under the later Empire.

Seleucus I, the founder of Thyatira, is mentioned by Josephus as having shown special favour to the Jews and made them citizens in the cities which he founded in Asia. The probability that he settled a body of Jews in Thyatira must therefore be admitted, for he knew well that soldiers alone could not make a city (see chapter 11). Beyond this it is not possible to go with certainty; but some slight indications are known of the presence of Jews in Thyatira. Lydia the Thyatiran in Philippi was "God-fearing," i.e., she had come within the circle of influence of the Synagogue. Professor E. Schurer in a very interesting paper has suggested the possibility that the sanctuary of Sambethe the Oriental (Chaldean, or Hebrew, or Persian) Sibyl in the Chaldean's precinct before the city of Thyatira might have been formed under Hebrew influence: according to this suggestion the sanctuary would have arisen in an attempted syncretism of Jewish and pagan religious ideas. But this remains as yet a mere tantalising possibility.

The history of Thyatira is a blank. Its fate in the many centuries of fighting between Mohammedans (Arabs first, then Turks) and Christians must have been a sad one. It is one of those cities whose situation exposes them to destruction by every conqueror, and yet compels their restoration after every siege and sack. It lies right in the track of invasion: it blocks the way and must be captured by an invader; it guards the passage to a rich district, and hence it must be defended to the last, and so provoke the barbarity of the assailant: but it could never be made a really strong fortress in ancient warfare, so as to resist successfully. Yet the successful assailant must in his turn refortify the city, if he wants to hold the country. He must make it the guardian of his gate; he must make it a garrison city. Its situation defines its history; but the history has not been recorded.

The same local conditions which ensured for Thyatira so unfortunate a fate in unsettled times favoured its prosperity in a period of profound peace. The garrison city could never be a large one, for a multitude of inhabitants devoted to the arts of peace would seriously detract from its military strength. But in the long peace of the Roman Empire Thyatira ceased to be a mere military city, though the historical memory and the military character of the municipal religion still persisted. The city grew large and wealthy. It was a centre of communication. Vast numbers passed through it. It commanded a rich and fertile vale. Many of the conditions of a great trading city were united there.

This period of great prosperity and increase was only beginning when the Seven Letters were written. Thyatira was still a small city, retaining strong memories of its military origin, and yet with fortifications decayed and dismantled in the long freedom from terror of attack, which had lasted since 189 BC. Yet the Roman peace had at first brought no prosperity, only oppression and extortion. When the Empire at last was inaugurated, prosperity returned to Asia (see chapter 10); and Thyatira soon began to take advantage of its favourable situation for trade, though it was not till the second century after Christ that the full effect became manifest.

The coinage of Thyatira is a good index of the character of the city. As a military colony, in its earlier stage of existence, it struck various classes of coins, including cistophori. This coinage came to an end before 150 BC; for the military importance of Thyatira lay in its position as a frontier city; and that ceased after 189 BC. It was not until the last years of the reign of Claudius, 50-54 AD, that it began again to issue coins. They gradually became more numerous; and in the latter part of the second century, and in the third century, the coinage of Thyatira was on a great scale, indicating prosperity and wealth in the city.

It is therefore not surprising that more trade-guilds are known in Thyatira than in any other Asian city. The inscriptions, though not specially numerous, mention the following: wool-workers, linen-workers, makers of outer garments, dyers, leather-workers, tanners, potters, bakers, slave-dealers and bronze-smiths. The dealers in garments and the salve-dealers would have a good market in a road-centre. Garments were sold ready made, being all loose and free; and from the mention of dealers in outer garments we may infer the existence of special trades and guilds for other classes of garments. The woman of Thyatira, a seller of purple, named Lydia, who was so hospitable to St. Paul and his company at Philippi (Acts 16:14), belonged doubtless to one of those guilds: she sold not simply purple cloth but purple garments, and had emigrated to push the trade in Thyatiran manufactures in the Macedonian city. The purple in which she dealt cannot be regarded as made with the usual dye, for that was obtained from a shell-fish found chiefly on the Phoenician and the Spartan coasts. The colour in which Lydia dealt must have been a product of the Thyatiran region; and Monsieur Clerc, in his work on the city, suggests what is at once seen plainly to be true, that the well-known Turkey-red was the colour which is meant. This bright red is obtained from madder-root, which grows abundantly in those regions. It is well known that the ancient names of colours were used with great laxity and freedom; and the name purple, being established and fashionable, was used for several colours which to us seem essentially diverse from one another.

Figure 29: The Thyatiran bronzesmith

A special interest attaches to Figure 29. The divine smith, Hephaestus, dressed as a workman, is here seated at an anvil (represented only by a small pillar), holding in his left hand a pair of forceps, and giving the finishing blow with his hammer to a helmet, for which the goddess of war, Pallas Athene, is holding out her hand. Considering that a guild of bronze-smiths is mentioned at Thyatira, we cannot doubt that this coin commemorates the peculiar importance for the welfare of Thyatira of the bronze-workers' handicraft; and we must infer that bronze work was carried to a high state of perfection in the city.


 

 

 

 

 

 

Saturday, 17 May 2025

I Am Not A Calvinist

 




I came across a website a week or so ago where a minister or Christian leader in another country was discussing whether or not I am a Calvinist and whether or not I am Reformed. I appreciated the charity in the way this person was discussing my beliefs and teachings, and thought it was worth making a blog post clarifying my position.

In a way all Protestants are reformed in the little ‘r’ sense, and it is unfortunate that Reformed has become synonymous with Calvinist. I am not a Calvinist, as my writings on free will on my blog and Substack will make very clear to people. Not to mention I have stated from time to time that I am not a Calvinist.

Theologically I sit somewhere between the Remonstrants and the General Baptists. Both affirmed free will, and both distinguished themselves from Calvinists. The Remonstrants are those who critiqued the Reformed movement from within and argued that free will, or man’s ability to choose to believe or not, was genuinely taught in the scriptures. Tulip, the famous summary of Reformed Doctrine, or the 5 Points of Calvinism as they are also called, was written to reply to a Remonstrant statement of faith, call The Remonstrance, hence the name.

This is why I have large agreements with Calvinists on the way that Scripture should be read, the continuation between the Covenants, the progressive revelation of God’s word, and much more. Though all these readings of scripture predate Calvin and should not be seen as either uniquely Reformed or Calvinist, but historically Christian. But I also have major disagreements. I really encourage you to read my arguments about free will from Scripture, because I think it is impossible to understand scripture properly without the recognition of the reality of free will. Which distinguishes my beliefs sharply from Calvinists.

I don’t tend to seek debate with Calvinists much, nor do I worry myself about their doctrines as some non-Calvinists do. The reason for this is that I don’t see their theology causing great and genuine real world harm like dispensationalism does with Christian Zionism, and like the prosperity gospel does with setting up people to be fleeced by dodgy preachers. If millions of Christians, including people I encounter, were cheering on a war in the Middle East because of Calvin’s teachings I would probably write about it more. But in general I tend to focus on issues I consider much weightier. Though I know some of you will think this is an issue needing more air time.

To help people who want to know where I sit on these issues I have posted here the Standard Confession of 1660 which was used as a guide to the beliefs of the English General Baptists in the 17th century. I pretty much hold to what this document teaches. However, there are a couple of minor exceptions which I have noted at the end of the document where I don’t fully agree with the General Baptists.

I am not posting this to get into debates about these issues. I simply wanted to put this here so anyone reading my blog can ascertain where I sit on the theological spectrum. I addressed this very briefly in my first ever blog post, which you can also refer to. But this goes into a bit more detail.

Some dispensationalists or Christians Zionists think that Reformed Theology is the cause of replacement theology, or at least a major cause of it. This is a multilayered misunderstanding. For one, no one actually holds to replacement theology which I have addressed on my blog. Secondly, the idea that the Church is Israel, not that it has replaced it, but that this is a continual progressive work of God going back to Abraham and calling to himself a people, is the majority Christian position since the beginning of Christianity. To try and pin such a belief on Reformed Theology is a deep misunderstanding. Pretty much all Christians recognize this, except for Christian Zionists, which is a tiny, tiny minority, though influential because of their predominance in America and influence on American politics. However, the idea that the Church is Israel, or to put it another way, that there is one flock of God going back to Abraham, is the dominant Christian position of the ages, and the best way to read the Bible. 

Anyway, here is the confession.

Standard Confession (1660)

Set forth by many of us, who are (falsely) called Ana-Baptists, to inform all Men (in these days of scandal and reproach) of our innocent Belief and Practise; for which we are not only resolved to suffer Persecution, to the loss of our Goods, but also Life itself, rather than to decline the same.

Subscribed to by certain Elders, Deacons, and Brethren, met at London, in the first month (called March, 1660.) in the behalf of themselves, and many others unto whom they belong, in London, and in several Counties of this Nation, who are of the same Faith with us.

After the Way which men call Heresie, so Worship we the God of our Fathers; Believing all things which are written in the Law, and in the Prophets, Acts 24, 4.

LONDON

Printed by C. D. for F. Smith, at the Elephant and

Castle, near Temple-Barr, 1660.

I.          We Believe and are verily confident, that there is but one God the Father, of whom are all things, from everlasting to everlasting, glorious, and unwordable in all his attributes, 1 Cor. 8, 6. Isa. 40. 28.

II.        That God in the beginning made Man Upright, and put him into a state and condition of Glory, without the least mixture of misery, from which he by transgression fell, and so came into a miserable and mortal estate, subject unto the first death, Gen. 1. 31. Eccles. 7. 29. Gen. 2. 17. 3. 17, 18, 19.

III.      That there is one Lord Jesus Christ, by whom are all things, who is the only begotten Son of God, born of the Virgin Mary; yet as truly Davids Lord, and Davids root, as Davids Son, and Da [page 4] vids Offspring, Luke 20. 44. Revel. 22. 16. whom God freely sent into the World (because of his great love unto the World) who as freely gave himself a ransome for all, 1 Tim. 2. 5, 6. tasting death for every man, Heb. 2. 9. a propitiation for our sins; and not for ours only, but also for the sins of the whole World, 1 John 2. 2.

IV.      That God is not willing that any should Perish, but that all should come to repentance, 2 Pet. 3. 9. and the knowledge of the truth, that they might be saved, 1 Tim. 2. 4. For which end Christ hath commanded, that the Gospel (to wit, the glad tydings of remission of sins) should be preached to every creature, Mark 16. 15. So that no man shall eternally suffer in Hell (that is, the second death) for want of a Christ that dyed for them, but as the Scripture saith, for denying the Lord that bought them, 2 Pet. 2. 1. or because they believe not in the name of the only begotten Son of God, John 3. 18. Unbelief therefore being the cause why the just and righteous God, will condemn the children of men; it follows against all contradiction, that all men at one time or other, are put into such a capacity, as that (through the grace of God) they may be eternally saved, John 1. 7. Acts 17. 30. Mark 6. 6. Heb. 3. 10, 18, 19. 1 John 5. 10. John 3. 17.

V.        That such who first orderly comes into, and are brought up in the School of Christs Church, and waiting there, comes to degrees of Christianity, rightly qualified and considerably gifted by Gods Spirit; ought to exercise their gifts not only in the Church, but also (as occasion serves) to preach to the World (they being approved of by the Church so to do) Acts 11. 22, 23, 24. Acts 11. 19. 20. and that among such some are to be chosen by the Church, and ordained by Fasting, Prayer, and Laying on of Hands, for the work of the Ministry, Acts 13. 2, 3. Acts 1. 23. Such so ordained, (and abiding faithful in their work) we own as Ministers of the Gospel; but all such who come not first to repent of their sins, believe on the Lord Jesus, and so Baptizes in his name for the remission of Sins, but are only brought up in the Schools of humane learning, to the attaining humane arts, and variety of languages, with many vain curiosities of speech, 1 Cor. 1. 19, 21. 2. 1, 4, 5. seeking rather the gain of large revenues, then the gain of souls to God: such (we say) we utterly deny, being such as have need rather to be taught themselves, than fit to teach others, Rom. 2. 21.

VI.      That the way set forth by God for men to be justified in, is by faith in Christ, Rom. 5. 1.

[page 5].

That is to say, when men shall assent to the truth of the Gospel, believing with all their hearts, that there is remission of sins, and eternal life to be had in Christ.

And that Christ therefore is most worthy their constant affections, and subjection to all his Commandements, and therefore resolve with purpose of heart so to subject unto him in all things, and no longer unto themselves, 2 Cor. 5. 15.

And so, shall (with godly sorrow for the sins past) commit themselves to his grace, confidently depending upon him for that which they believe is to be had in him: such so believing are justified from all their sins, their faith shall be accounted unto them for righteousness, Rom. 4. 22, 23, 24. Rom. 3. 25, 26.

VII.   That there is one holy Spirit, the pretious gift of God, freely given to such as obey him, Ephes. 4. 4. Acts 5. 32. that there by they may be throughly sanctified, and made able (without which they are altogether unable) to abide stedfast in the faith, and to honour the Father, and his Son Christ, the Author and finisher of their faith; 1 Cor. 6. 11. There are three that bear record in Heayen, the Father, the Word, the holy Spirit, and these three are one; which Spirit of promise such have not yet received, (though they speak much of him) that are so far out of Love, Peace, Long-suffering, Gentleness, Goodness, Meekness, and Temperance, (the fruits of the Spirit, Gal. 5. 22, 23.) as that they breath out much cruelty, and great envy against the Liberties, and peaceable living of such, as are not of their judgment, Though holy as to their conversations.

VIII. That God hath even before the foundation of the world chosen, (or elected) to eternal life, such as believe, and so are in Christ, John 3. 16. Ephes. 1. 4, 2 Thes. 2. 13. yet confident we are, that the purpose of God according to election, was not in the least arising from fore-seen faith in, or works of righteousness done by the creature, but only from the mercy, goodness, and corn passion dwelling in God, and so it is of him that calleth, Rom. 9. ii. whose purity and unwordable holiness, cannot admit of any unclean person (or thing) to be in his presence, therefore his decree of mercy reaches only the godly man, whom (saith David) God hath set apart for himself, Psal. 4.

3.

IX.      That men not considered simply as men, but ungodly men, were of old ordained to condemnation, considered as such, who turn [page 6] the grace of God unto wantonness, and deny the only Lord God, and our Lord Jesus Christ, Jude 4. God indeed sends a strong delusion to men, that they might be damned; but we observe that they are such (as saith the Apostle) that received not the love of the truth, that they might be saved, 2 Thes. 2. 10, 11, 12. and so the indignation and wrath of God, is upon every soul of man that doth evil, (living and dying therein,) for there is no respect of persons with God. Rom. 2. 9, 10, 11.

X.        That all Children dying in Infancy, having not actually transgressed against the Law of God in their own persons, are only subject to the first death, which comes upon them by the sin of the first Adam, from whence they shall be all raised by the second Adam; and not that any one of them (dying in that estate) shall suffer for Adams sin, eternal punishment in Hell. (which is the second death) for of such belongs the Kingdome of Heaven, 1 Cor. 15. 22. Mat. 19. 14. not daring to conclude with that uncharitable opinion of others, who though they plead much for the bringing of children into the visible Church here on earth by Baptism, yet nevertheless by their Doctrine that Christ dyed but far some, shut a great part of them out of the Kingdome of Heaven for ever.

XI.      That the right and only way, of gathering Churches, (according to Christs appointment, Mat. 28. 19, 20.) is first to teach, or preach the Gospel, Mark 16. 16. to the Sons and Daughters of men; and then to Baptise (that is in English to Dip) in the name of the Father, Son, and holy Spirit, or in the name of the Lord Jesus Christ; such only of them, as profess repentance towards God, and faith towards our Lord Jesus Christ, Acts. 2. 38. Acts 8. 12. Acts 18. 8. And as for all such who preach not this Doctrine, but instead thereof, that Scriptureless thing of Sprinkling of Infants (falsly called Baptisme) whereby the pure word of God is made of no effect, and the new Testament-way of bringing in Members, into the Church by regeneration, cast out; when as the bond-woman & her son, that is to say, the old Testament-way of bringing in Children into the Church by generation, is cast out, as saith the Scripture, Gal. 4. 30, 22, 23, 24. Mat. 3. 8, 9. all such we utterly deny, forasmuch as we are commanned to have no fellowship with the unfruitful works of darkness, but rather to reprove them, Ephes. 5. 11.

XII.   That it is the duty of all such who are believers Baptized, to draw nigh unto God in submission to that principle of Christs [page 7] Doctrine, to wit, Prayer and Laying on of Hands, that they may receive the promise of the holy Spirit, Heb. 6. 1. 2. Acts 8. 12, 15, 17. Acts 19. 6. 2 Tim. 1. 6. whereby they may mortife the deeds of the body, Rom. 8. 13. and live in all things answerable to their professed intentions, and desires, even to the honour of him, who hath called them out of darkness into his marvellous light.

XIII. That it is the duty of such who are constituted as aforesaid, to continue stedfastly in Christs and the Apostles Doctrine, and assembling together, in fellowship, in breaking of Bread, and

Prayer, Acts 2. 42.

XIV. That although we thus declare the primitive way, and order of constituting Churches, yet we verily believe, and also de dare, that unless men so professing, and practising the forme and order of Christs Doctrine, shall also beautifie the same with a holy and wise conversation, in all godliness and honesty; the profession of the visible form will be rendered to them of no effect; for without holiness no man shall see the Lord, Heb. 12. 14. Isa. 1. 11, 12, 15, 16.

XV.   That the Elders or Pastors which God hath appointed to oversee, and feed his Church (constituted as aforesaid) are such, who first being of the number of Disciples, shall in time appear to be vigilent, sober, of good behavour, given to hospitality, apt to teach, &c. not greedy of filthy lucre (as too many National Ministers are) but patient; not a brawler, not covetuous, &c. and as such chose, and ordained to office (according to the order of Scripture, Acts 14. I 23.) who are to feed the flock with meat in due season, and in much love to rule over them, with all care, seeking after such as go astray; but as for all such who labour to feed themselves with the fat, more than to feed the flock, Ezek. 34. 2, 3. seeking more after theirs, than them, expresly contrary to the practise of the Ministers of old, who said, we seek not yours, but you, 2 Cor. 12. 14. All such we utterly deny, and hereby bear our continued Testimony against, Ezek. 34.

XVI. That the Ministers of Christ, that have freely received from God, ought freely to Minister to others, 1 Cor. 9. 17. and that such who have spiritual things, freely Ministered unto them, ought freely to communicate necessary things to the Ministers, (upon the account of their charge) 1 Cor. 9. 11. Gal. 6. 6. And as for [page 8] Tyths, or any forced Maintenance, we utterly deny to be the Main tenance of Gospel Ministers.

XVII.     That the true Church of Christ, ought after the first and second admonition, to reject all Hereticks, Tit. 3. 10, 11. and in the name of the Lord to withdraw from all such, as profess the way of the Lord, but walks disorderly in their conversations, 2 Thes. 3. 6. or any wayes causes divisions or offences, contrary to the Doctrine (of Christ) which they have learned, Rom. 16. 17.

XVIII.  That such who are true Believers, even Branches in Christ the Vine, (and that in his account, whom he exhorts to a bide in him, John 15. 1, 2, 3, 4, 5.) or such who have charity out of a pure heart, and of a good conscience, and of Faith unfeigned, 1 Tim. 1. 5. may nevertheless for want of watchfulness, swerve and I turn aside from the same, vers. 6, 7. and become as withered Branches, cast into the fire and burned, John. 15. 6. But such who add un to their Faith Vertue, and unto .Vertue Knowledge, and unto Know ledge Temperance, &c. 2 Pet. 1 5, 6, 7. such shall never fall, vers. 8, 9, 10. ‘tis impossible for all the false Christs, and false Prophets, that are, and are to come, to deceive such, for they are kept by the pa I wer of God, through Faith unto Salvation, 1 Pet. 1. 5.

XIX. That the poor Saints belonging to the Church of Christ, are to be sufficiently provided for by the Churches, that they neither want food or rayment, and this by a, free and voluntary contributi on, (and not of necessity, or by the constraint or power of the Magistrate) 2 Cor. 9. 7. 1 Cor. 8. 11, 12, and this through the free and voluntary help of the Deacons, (called Overseers of the poor) be ing faithful men, chosen by the Church, and ordained by Prayer and Laying on of Hands, to that Work, Acts 6. 1, 2. 3, 4, 5, 6. So that there is no need in the Church of Christ, of a Magesterial compulsion in this case, as there is among others, who being constituted in a fleshly and generational way, are necessitated to make use of a carnal sword, to compel even a small, mean, and short Maintenance for their poor; when as many other Members of their Churches, can and do part with great and large Sums of Money, to maintain their vain fashions, Gold, Pearls, and costly Array, which is expressly contrary to the Word of God. 1 Tim. 2. 9, 10. 1 Pet. 3. 3. Alas, what will such do when God riseth up, and when he visiteth, what will they answer

him? Job 31. 14. [page 9]

XX.   That there shall be (through Christ who was dead, but is a live again from the dead) a

Resurrection of all men from the graves of the Earth, Isa. 26. 19. both the just and the unjust, Acts 24. 15. that is, the fleshy bodies of men, sown into the graves of the earth, corruptable, dishonourable, weak, natural, (which so considered cannot inherit the Kingdome of God) shall be raised again, incor ruptable, in glory, in power, spiritual, and so considered, the bodies of the Saints, (united again to their spirits) which here suffer for Christ, shall inherit the Kingdome, raigning together with Christ, 1 Cor. 15. 21, 22, 42, 43, 44, 49.

XXI. That there shall be after the Resurrection from the graves of the Earth, An eternal Judgeinent, at the appearing of Christ, and his Kingdome, 2 Tim. 4. 1. Heb. 9. 27. at which time of judgement which is unalterable, and irrevocable, every man shall receive ac cording to the things done in his body, 2 Cor. 5. 10.

XXII.     That the same Lord Jesus who shewed himself alive after his passion, by many infallible proofs, Acts I. 3. which was taken up from the Disciples, and carried up into Heaven, Luke 24.

51. Shall so come in like manner as he was seen go into Heaven, Acts. 1. 9, 10.

II. And when Christ who is our life shall appear, we shall also appear with him in glory, Col. 3. 4. For then shall he be King of Kings, and Lord of Lords, Rev. 19. 16. for the Kingdome is his, and he is the Governour among the Nations, Psal. 22. 28. and King over all the earth, Zech. 14. 9. and we shall raign (with him) on the Earth, Rev. 5. 10. the Kingdomes of this World, (which men so mightily strive after here to enjoy) shall become the Kingdomes of our Lord, and his Christ, Rev. 11. 15. for all is yours, ( 0 ye that overcome this world) for ye are Christs, and Christ is Gods, 1 Cor. 3. 22, 23. For unto the Saints shall be given the Kingdome, and the greatness of the Kingdome, under (mark that) the whole Heaven, Dan. 7. 27. Though (alas) now many men be scarce content that the Saints should have so much as being a mong them; but when Christ shall appear, then shall be their day, then shall be given unto them power over the Nations, to rule them with a Rod of Iron, Rev. 2. 26, 27. then shall they receive a Crown of life, which no man shall take from them, nor they by any means turned, or overturned from it, for the oppressor shall be broken in pieces, Psal. 72. 4. and their now vain, rejoycings turned into mourning, and bitter Lamentations, as ‘tis written, [page 10] Job 20. 5, 6, 7. The triumphing of the wicked is short, and the joy of the Hypocrite but for a moment; though his excellency mount up to the Heavens, and his head reach unto the clouds, yet shall he perish for ever, like his own dung; they which have seen him, shall say, where is he?

XXIII. That the holy Scriptures is the rule whereby Saints both in matters of Faith, and conversation are to be regulated, they being able to make men wise unto salvation, through Faith in Christ Jesus, profitable for Doctrine, for reproof, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works, 2 Tim. 3. 15, 16, 17. John 20.

31. Isa. 8. 20.

XXIV.  That it is the will, and mind of God (in these Gospel times) that all men should have the free liberty of their own Consciences in matters of Religion, or Worship, without the least op pression, or persecution, as simply upon that account; and that for any in Authority otherwise to act, we confidently believe is expresslly contrary to the mind of Christ, who requires that whatsoever men would that others should do unto them, they should even so do unto others, Mat. 7. 12. and that the Tares, and the Wheat should grow together in the field, (which is the world) until the harvest (which is the end of the world,) Mat. 13. 29, 30, 38, 39.

XXV.    We believe that there ought to be civil Magistrates in all Nations, for the punishment of evil doers, and for the praise of them that do well, 1 Pet. 2. 14. And that all wicked lewdness, and fleshly filthiness, contrary to just and wholesome (Civil) Laws, ought to be punished according to the nature of the offences; and this without respect of any Persons, Religion, or profession whatsoever; and that we and all men are obliged by Gospel rules, to be subject to the higher Powers, to obey Magistrates, Tit. 3. 1. and to submit to every Ordinance of man, for the Lords sake, as saith Peter 2. 13. But in case the Civil Powers do, or shall at any time impose things about matters of Religion, which we through conscience to God cannot actually obey, then we with Peter also do say, that we ought (in such cases) to obey God rather than men; Acts 5. 29. and accordingly do hereby declare our whole, and holy intent and purpose, that (through the help of grace) we will not yield, nor (in such cases) in the least actually obey them; yet humbly pur [page 11] posing (in the Lords strength) patiently to suffer whatsoever shall be inflicted upon us, for our conscionable forbearance.

These things (O ye Sons and Daughters of Men) we verily believe to be the Lords will and mind, and therefore cannot but speak, and if herein we differ front many, yea from multitudes, from the learned, the wise and prudent of this World, we (with Peter and John) do herein make our solemne, and serious appeale, namely, whether it be right in the sight of God, to hearken unto men, (of a con trary perswasion) more than unto God? Oh let the judicious, judge righteous judgement! Acts 4. 19, 20.

And in the beleife, and practise of these things, (it being the good old Apostolical way) our souls have found that rest, and soul peace, which the world knows not, and which they cannot take from us; of whom then should we be afraid? God is become our strength, our light, our salvation; therefore, we are resolved (through grace) to seal the truth or these things in way of suffer ing persecution, not only to the loss of our goods, freedomes, or liberties, but with our lives also (if called thereunto.)

Matthew’s Additional Notes

As I have put this here for people to have a guide on my beliefs, I removed some of the concluding remarks that deal with some of the historical context in which this statement was written. I have not edited the points of doctrine in the confession in any way, and I have even left the archaic writing style and spelling.

I would like to note two points of this confession that I do not fully align with.

In point XIX they note, “and this through the free and voluntary help of the Deacons, (called Overseers of the poor) be ing faithful men, chosen by the Church, and ordained by Prayer and Laying on of Hands, to that Work, Acts 6. 1, 2. 3, 4, 5, 6.” 

It is best to read this as affirming that deacons should only be men. At least I believe that was their intention. But as in the Bible there is the deaconess Phoebe, as noted in Romans 16:1-2, “16 I commend to you our sister Phoebe, a servant[1] of the church at Cenchreae, 2 that you may welcome her in the Lord in a way worthy of the saints, and help her in whatever she may need from you, for she has been a patron of many and of myself as well..." I should inform you that I hold to the role of deacon being open to men and women. 1 Timothy 3 can be read as referring to the wives of the deacons and elders, or to the women who served as deacons. That Paul calls Phoebe a deacon directly in the Greek indicates that this was a role that was open to women.

In contrast eldership, or pastoral roles, are exclusively the domain of men who serve as under shepherds under Christ. Elders are given oversite over the church. Deacons are asked to help with the behind the scenes practical works that aid the poor and help the church practically function, and even churches which would not call women deacons engage women in such tasks. Deacon simply means practical servant. I see no reason why women cannot hold this position. On eldership, though, our church takes an exclusively patriarchal perspective that men are to be the elders, and I 100% concur with this position.

In point XXIV they argue for absolute toleration. I once held this position but overtime and with much research on the issue, I have come to sit more in line with John Locke’s position in The Letter Concerning Toleration published in 1689 that toleration should be limited. Open slather toleration is not workable. It is my belief that these Baptists did not envision that they were laying the case for tolerating perverted and sinful lifestyles, but rather other genuinely argued for positions on how to worship Jesus Christ. However, whether or not they were, these words in this section could be read to say they tolerate an anarchical view of tolerance, and we know from centuries of experience now that such broad open toleration leads society down a dark spiritual path. John Locke actually foresaw this in his letter concerning toleration, which I would concur with on this point.

Other than this I commend this document as a faithful representation of my views on Christianity on the core issues, but it is not fully representative of my perspective on all secondary issues, of course. If you would like to see my views on other issues you are welcome to watch my sermons. 

If you would like to hear my perspective on election you can watch this sermon Here at my YouTube channel. 


[1] Greek deaconess ‘diakonon’