Bible, Archaeology, Providence, Book of Common Prayer, Thanksgiving

Thompson, J.A. The Bible and Archaeology. Grand Rapids, MI: William B. Eerdmans Publishing Co., 1972.

It is available at: http://www.amazon.com/Bible-Archaeology-J-A-Thompson/dp/0802835457/ref=sr_1_1?ie=UTF8&qid=1376786431&sr=8-1&keywords=j.a.+thompson+the+bible+and+archaeology

But, before proceeding to the book directly, historical reviews such as this book...invokes confession (of faith), a prayer of thanksgiving and a hymn of gratitude. At the end, we will confess, pray and sing; we bring the incomparable Westminster Confession of Faith (Chapter 5) followed by the “General Thanksgiving” from The Book of Common Prayer and the hymn, “Now Thank We All Our God” (Lincoln Minster Choir).

Now, back to the book.

Mr. Thompson is a lecturer in Biblical archaeology at the University of Melbourne. For several years, he was the Director of the Australian Institute of Archaeology, Melbourne. He has direct field experience with the American Schools of Oriental Research at sites for Roman Jericho and Dibon. He has also lectured in Old Testament studies.

In a preface, Mr. (Dr. Prof.) F.F. Bruce observed that archaeology has made an “important contribution to the study of the Bible.” It has “greatly illuminated” variously the “text, language and narrative of the Bible.”

This 494-page book has 415 wonderful and helpful illustrations/pictures.  To repeat, these are wonderful pictures.

 The book is constructed as follows.

Foreword
Preface
List of Illustrations
List of Maps
List of Charts
List of Abbreviations

Introduction

1. Biblical Archaeology Today

Part One: Archaeology and Old Testament Studies up to 587 B.C.

2. Abraham the Migrant
3. Land of Pharaohs
4. Egypt to Canaan
5. Settling in the Land
6. One Nation—One King
7. Kings of Israel
8. Kings of Judah

Part Two: Archaeology and Pre-Christian Centuries

9. Days of Exile
10. Return of the Jews from Exile
11. Persian Period in Palestine from 500 B.C. to 330 B.C.
12. Jews outside Palestine in the Fifth Century B.C.
13. Coming of the Greeks
14. Religious Community of Qumran
15. Herod the Great

Part Three: Archaeology and the New Testament

16. History of New Testament Times
17. Archaeology and the Roman Occupation in New Testament Times
18. Jerusalem that Jesus Knew
19. First Century Towns in Palestine
20. Luke the Historian
21. Archaeology, John’s Gospel, and the Book of Revelation
22. The New Testament and the Papyri

Appendices
Bibliography
Indices

Historical reviews such as the above induces us to confession (of the faith), a prayer of thanksgiving and a hymn of gratitude.

We bring the utterly incomparable Westminster Confession of Faith (Chapter 5) followed by the “General Thanksgiving” from The Book of Common Prayer and the hymn, “Now Thank We All Our God.”

Westminster Confession of Faith

I. God, the great Creator of all things, doth uphold, direct dispose, and govern all creatures, actions, and things, from the greatest even to the least, by his most wise and holy providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will, to the praise of the glory of his wisdom, power, justice, goodness, and mercy.

II. Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly, yet, by the same providence, he ordereth them to fall out according to the nature of second causes, either necessarily, freely, or contingently.

III. God, in his ordinary providence, maketh use of means, yet is free to work without, above, and against them, at his pleasure.

IV. The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in his providence, that it extendeth itself even to the first Fall, and all other sins of angels and men, and that not by a bare permission, but such as hath joined with it a most wise and powerful bounding, and otherwise ordering and governing of them, in a manifold dispensation, to his own holy ends; yet so, as the sinfulness thereof proceedeth only from the creature, and not from God; who being most holy and righteous, neither is nor can be the author or approver of sin.

V. The most wise, righteous, and gracious God, doth oftentimes leave for a season his own children to manifold temptations and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled; and to raise them to a more close and constant dependence for their support upon himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.

VI. As for those wicked and ungodly men whom God, as a righteous judge, for former sins, doth blind and harden; from them he not only withholdeth his grace, whereby they might have been enlightened in their understandings, and wrought upon their hearts; but sometimes also withdraweth the gifts which they had; and exposeth them to such objects as their corruption makes occasion of sin; and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan; whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others.

VII. As the providence of God doth, in general, reach to all creatures, so, after a most special manner, it taketh care of his Church, and disposeth all things to the good thereof.

“The General Thanksgiving,” Book of Common Prayer

Almighty God, Father of all mercies,
we thine unworthy servants
do give thee most humble and hearty thanks
for all thy goodness and loving-kindness
to us and to all men.
We bless thee for our creation, preservation,
and all the blessings of this life;
but above all for thine inestimable love
in the redemption of the world by our Lord Jesus Christ;
for the means of grace, and for the hope of glory.
And, we beseech thee,
give us that due sense of all thy mercies,
that our hearts may be unfeignedly thankful;
and that we show forth thy praise,
not only with our lips, but in our lives,
by giving up our selves to thy service,
and by walking before thee
in holiness and righteousness all our days;
through Jesus Christ our Lord,
to whom, with thee and the Holy Spirit,
be all honor and glory, world without end. Amen.

“Now Thank We All Our God,” Lincoln Minster Choir

http://www.youtube.com/watch?v=HGMuJ4U7zT8

1. Now thank we all our God,
with heart and hands and voices,
who wondrous things has done,
in whom this world rejoices;
who from our mothers' arms
has blessed us on our way
with countless gifts of love,
and still is ours today.

2. O may this bounteous God
through all our life be near us,
with ever joyful hearts
and blessed peace to cheer us;
and keep us still in grace,
and guide us when perplexed;
and free us from all ills,
in this world and the next.

3. All praise and thanks to God
the Father now be given;
the Son, and him who reigns
with them in highest heaven;
the one eternal God,
whom earth and heaven adore;
for thus it was, is now,
and shall be evermore.

Peter Vermigli: Providence and Predestination

Peter Martyr Vermigli
(Italian Pietro Martire Vermigli)
 (8 September 1499 – 12 November 1562),
sometimes simply Peter Martyr,
was an Italian theologian
of the Reformation period.

An accurate and brief comment is registered at www.wikipedia.org, a dangerous source and, generally, unacceptable source for scholars.  However, this is accurate about Peter Vermigli.
"Vermigli and Ochino were both invited to England by Archbishop Thomas Cranmer in 1547, and given a pension of forty marks by the government. In 1548 Vermigli was appointed Regius Professor of Divinity at Oxford, in succession to Dr. Richard Smyth, and was incorporated D.D. In 1549 he took part in a great disputation on the Eucharist. He had abandoned Luther's doctrine of sacramental union and adopted the doctrine of a Real Presence conditioned by the faith of the recipient standard amongst Reformed theologians. Indeed, Vermigli appears to have profoundly affected the views of Cranmer and Ridley, and historians have proven definitively that Vermigli had a great deal of influence in the modifications of the Book of Common Prayer in 1552."

(H/T to Jake Griesel re: Peter Vermigli, who taught in England at Archbishop Cranmer's request).

"Not all those who are called are predestined. For Christ said: "Many are called, but few are chosen" (Matt 22:14). But they contend that the calling is universal and that God would wish everyone saved. If it is understood as universal calling because it is offered to all and no one is excluded by name, it is true. If it is also called universal because the death of Christ and his redemption is sufficient for the whole world; that also is most true. But if this universality is meant so that it is in everyone's hand to receive the promises, I deny it: because to some it is given, to others it is not given. As if we did not see also that for a long time the very preaching of the Gospel was not given to many places, ages, and nations. God would have all to be saved, provided they believe. He gives faith to whom it seems good to him. For he may justly do with his own what he will." - Peter Martyr Vermigli (1499-1562), “Providence and Predestination" in Philosophical Works, vol 4, p.332

Westminster Confession of Faith (33): Of the Last Judgement

While in Advent 2011, while it is the day of Christmas Eve 2011, and while reviewing the infancy narrative of the God-Word-Man, the Second Adam, the Son of God, the Son of Man, the Lord Jesus Christ and Theanthropos, we do not lost sight of the Second Coming and the Last Judgment. Furthermore, though the day of Christmas Eve, neither do we lose sight of the Cross, Resurrection and Ascension:  this Eve we will have the Eucharist or the Communion Service near midnight. We'll kneel and receive the Sacrament of His Body and Blood at St. Peter's by-the-Sea.  Here is chapter 33 of the Westminster Confession of Faith with comments following by Robert Shaw (1845). 

Chapter 33: Of the Last Judgment

1: God has appointed a day, wherein He will judge the world, in righteousness, by Jesus Christ, to whom all power and judgment is given of the Father. In which day, not only the apostate angels shall be judged, but likewise all persons that have lived upon earth shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil.

2: The end of God’s appointing this day is for the manifestation of the glory of His mercy, in the eternal salvation of the elect; and of His justice, in the damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life, and receive that fullness of joy and refreshing, which shall come from the presence of the Lord; but the wicked who know not God, and obey not the Gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of His power.

3: As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin; and for the greater consolation of the godly in their adversity: so will He have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come Lord Jesus, come quickly, Amen.

Robert Shaw, 1845, has offered this exposition.

Exposition

There is a particular judgment which passes upon every individual immediately after death; for "it is appointed unto men once to die, but after this the judgement."—Heb. ix. 27. There is also a general judgment, which shall take place after the resurrection of the dead, at the last day. The present sections—1. Declare the certainty of a future judgment; 2. Affirm that the administration of this judgement is committed to Jesus Christ; 3. Point out the parties who shall appear before his tribunal; 4. The matters to be tried; and, 6. The sentence to be pronounced.

I. The certainty of a future judgment. We are told that Paul reasoned before Felix of judgment to come.—Acts xxiv. 26. He proved this truth by arguments drawn from the nature and reason of things; and such arguments are not to be overlooked by us, though our faith stands upon a more sure foundation.

1. The certainty of a future judgment appears from the dictates of conscience. Men, even when destitute of supernatural revelation, apprehend an essential difference between good and evil. When they do what is right, their conscience approves and commends their conduct; and when they do what is wrong, their conscience reproaches and condemns them. If they have committed some atrocious crime, conscience stings them with remorse; and this it does although the crime be secret, and concealed from every human eye. Whence does this arise, but from an awful foreboding of future retribution? The Apostle Paul, accordingly, shows that all mankind have a witness in themselves that there shall be a future judgment.—Rom. ii. 15.

2. Reason infers a future judgment from the state of things in this world. Here we take for granted these two fundamental principles of religion—the being of God, and his providence in the government of the world. All who acknowledge these truths must, and do, believe that God is infinitely just and righteous, infinitely wise and holy, infinitely good and merciful; and that he cannot be otherwise. From this it necessarily results that it must be well with the righteous, and ill with the wicked. But the most superficial view of the present state of things is sufficient to convince he that God does not, in this world, dispense prosperity only to the good, and adversity only to the evil: "There be just men, unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous."—Eccl. viii. 14. The promiscuous dispensations of Providence have perplexed the minds of men in every age, and tried the faith of the children of God.—Ps. lxxiii. 4-17; Jer. xii. 1, 2; Hab. i. 13. But reason rightly exercised would lead us to the conclusion that, upon the supposition of the being and providence of God, there must be a day coming when these things will be brought under review, and when a wide and visible difference shall be made between him that serveth God and him that serveth him not.

3. God has given testimony to this truth in all the extraordinary judgments which he has executed since the beginning of the world. Though much wickedness remains unpunished and undiscerned in this world, yet God sometimes executes judgment upon daring offenders, show that he judges in the earth, and to give warning to men of a judgment to come. In signal judgments, "the wrath of God is revealed from heaven against the ungodliness of men;" and an intimation is given of what he will further do hereafter.—2 Pet. ii. 5, 6, iii. 5, 7.

4. That there is a judgment to come is confirmed by the most explicit testimonies of scripture. Enoch predicted the approach of this day of universal decision as a salutary admonition to that profligate age in which he lived.—Jude 14, 15. Solomon addressed this solemn warning to the voluptuous: "Know that for all these things God will bring thee into judgment."—Eccl. xi. 9. Job put his friends in mind that there is a judgment; and the Psalmist frequently represents it in very solemn language.—Job xix. 29; Ps. l. 3-6, xcviii. 9. Our Lord, during his personal ministry, frequently foretold his coming to judgment; and the testimonies to this truth in the writings of his apostles are numerous.—Matt. xxv. 31-46, Rom. xiv. 10, 12; 2 Cor. v.10.

5. This truth is confirmed by the resurrection of Christ. The Apostle Paul, having affirmed that "God will judge the world in righteousness by that man whom he hath ordained," adds, "whereof he hath given assurance to all men, in that he hath raised him from the dead."—Acts xvii. 31. The resurrection of Christ is a specimen and pledge of a general resurrection—that grand preparative for the judgment. It is an incontestable proof of our Lord's divine mission, and is, therefore, an authentic attestation of all his claims. In the days of his humiliation, when he was accused and condemned before the tribunal of men, he plainly warned them of a future judgment, and declared that he himself would be the judge: " Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven."—Matt. xxvi. 64. Now, since God hath raised him from the dead, although be was condemned as a blasphemer for this very declaration, is not this an undeniable proof from heaven of the truth of what he then asserted?

IL The administration of the future judgement is committed to Jesus Christ: "He is ordained of God to be the judge of quick and dead."—Acts x. 42. It is, indeed, frequently said, that "God shall judge the world;" and the Psalmist declares, "None else is judge but God."—Ps. l. 6. How are these declarations to be reconciled? The words of Paul enable us to solve the difficulty. He has told us that "God will judge the world in righteousness by that man whom he hath ordained."—Acts xvii. 31. It thus appears that God the Father judges the world by the Son. The supreme judiciary power is in the Godhead, and the exercise of that power is committed to Christ, as mediator—John v. 22.

There is a peculiar fitness and propriety in this constitution: - 1. It is fit that this high office should be conferred upon Christ, as an honorary reward for his extreme abasement and ignominious sufferings. 2. Inasmuch as men are to be judged after the resurrection in an embodied state, it is fit they should have a visible judge. 3. It is also fit that Christ should be the supreme judge, as it must contribute greatly to the consolation of the saints that they shall be judged by him who is a partaker of their nature, who redeemed them to God by his blood, and who is their advocate with the Father. 4. It may be added, that hereby the condemnation of the wicked will be rendered more conspicuously just; for if a Mediator—a Saviour—the Friend of sinners—condemns them, they must be worthy of condemnation indeed.

III. We are next to consider the parties who shall appear before the tribunal of Christ. The Scripture says nothing of the judgment of good angels, but it clearly teaches that the apostate angels will be judged. - Jude 4; 2 Pet. ii. 4. That men universally shall stand before the judgment-seat of Christ is expressly declared.—2 Cor. v. 10. We are told that Christ "shall judge the quick and tile dead at his appearing."—2 Tim.. iv. 1. This expression, "the quick and the dead," comprehends all mankind. By the dead, are to be understood all who died before the period of Christ's coming to judgement; and by the quick, such as shall then be found alive.

IV. The matter to be tried. This is expressed in the most comprehensive terms: "God shall bring every world into judgment, with every secret thing, whether it be good, or whether it be evil."—Eccl. xii. 14. All the works of the sons of men will be tried, and they shall receive according to what they have done in the body, whether good or evil. Not only the actions of the life, but also the words of men shall be judged; for our Saviour has assured us that "for every idle word which men shall speak, they shall give an account in the day of judgment."—Matt. xii. 36. And not only the actions and words, but also the very thoughts of men shall be brought into judgement; for we are told "God shall judge the secrets of men by Jesus Christ." - Rom. ii. 16.

V. The sentence to be pronounced will be answerable to the several states in which mankind shall be found. They shall receive their doom according to their works. - Rev. xx. 13. It is to be remarked, that the good works of the righteous will be produced in that day, not as the grounds of their acquittal, and of their being adjudged to eternal life, but as the evidences of their gracious state, as being interested in the righteousness of Christ. But the evil deeds of the wicked will be brought forward, not only as evidences of their being strangers to Christ, but also as the grounds of their condemnation. To the glorious company on his right hand the King will say: "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." How different the sentence that will be passed on the guilty crowd on his left hand! To them he will say: "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." The sentence shall no sooner be passed than it shall be executed. While fallen angels and wicked men shall be driven from the presence of the Judge into the pit of eternal perdition, the righteous shall be conducted into heavenly mansions, end "shad go no more out." "These shall go away into everlasting punishment; but the righteous into life eternal." The same expression being applied to the happiness of the righteous and the punishment of the wicked, we may conclude that both will be of equal duration.

Section III.—As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin, and for the greater consolation of the godly in their adversity: so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come, Lord Jesus, come quickly. Amen.

Exposition

The day of the eternal judgment is fixed in the counsels of God; but, that we may be kept habitually watchful, the knowledge of that day is wisely concealed from us. Though a long series of ages may elapse before Christ shall come in the clouds of heaven to judge the world, let every one remember that the day of his own death is equally important to him as the day of the universal judgment; for where death leaves him, judgment will find him. Let him, therefore, "be diligent, that he may be found of God in peace, without spot and blameless." Let every reader study to improve the talents with which he is entrusted, and be solicitous to obtain the approbation of his Master in heaven. How highly will he commend all those who have been diligent and faithful in his service! He will bestow upon them that best of plaudits: "Well done, good and faithful servant;" and will introduce them into "the joy of their Lord." Well may the genuine believer "love the appearing" of Christ; for when Christ shall appear, he also shall appear with him in glory. And since Christ proclaims in his Word, "Surely I come quickly", let every Christian joyfully respond, "Amen. Even so, come Lord Jesus."

Hurricane Irene: Thanksgiving after a Storm

Hat tip to Hackney Hub.

http://solideogloria10.blogspot.com/2011/08/thanksgiving-after-storm.html

Thanksgiving after a Storm

Jubilate Deo. PSALM 66
O BE joyful in God, all ye lands : sing praises unto the honour of his Name, make his praise to be glorious.
Say unto God, O how wonderful art thou in thy works : through the greatness of thy power shall thine enemies be found liars unto thee.
For all the world shall worship thee : sing of thee, and praise thy Name.
O come hither, and behold the works of God : how wonderful he is in his doing toward the children of men.
He turned the sea into dry land : so that they went through the water on foot; there did we rejoice thereof.
He ruleth with his power for ever; his eyes behold the people : and such as will not believe shall not be able to exalt themselves.
O praise our God, ye people : and make the voice of his praise to be heard;
Who holdeth our soul in life: and suffereth not our feet to slip.
For thou, O God, hast proved us : thou also hast tried us, like as silver is tried.
Thou broughtest us into the snare : and laidest trouble upon our loins.
Thou sufferedst men to ride over our heads : we went through fire and water, and thou broughtest us out into a wealthy place.
I will go into thine house with burnt-offerings: and will pay thee my vows, which I promised with my lips, and spake with my mouth, when I was in trouble.
I will offer unto thee fat burnt-sacrifices, with the incense of rams : I will offer bullocks and goats.
O come hither, and hearken, all ye that fear God: and I will tell you what he hath done for my soul.
I called unto him with my mouth : and gave him praises with my tongue.
If I incline unto wickedness with mine heart : the Lord will not hear me.
But God hath heard me : and considered the voice of my prayer.
Praised be God, who hath not cast out my prayer : nor turned his mercy from me.

Glory be to the Father, and to the Son: and to the Holy Ghost;
As it was in the beginning, is now, and ever shall be : world without end. Amen.

Confitemini Domino. PSALM 107

O GIVE thanks unto the Lord, for he is gracious : and his mercy endureth for ever.
Let them give thanks whom the Lord hath redeemed : and delivered from the hand of the enemy;
And gathered them out of the lands, from the east and from the west : from the north and from the south.
They went astray in the wilderness out of the way : and found no city to dwell in;
Hungry and thirsty : their soul fainted in them.
So they cried unto the Lord in their trouble : and he delivered them from their distress.
He led them forth by the right way : that they might go to the city where they dwelt.
O that men would therefore praise the Lord for his goodness : and declare the wonders that he doeth for the children of men!
For he satisfieth the empty soul : and filleth the hungry soul with goodness.
Such as sit in darkness, and in the shadow of death : being fast bound in misery and iron;
Because they rebelled against the words of the Lord : and lightly regarded the counsel of the most Highest;
He also brought down their heart through heaviness : they fell down, and there was none to help them up.
So when they cried unto the Lord in their trouble: he delivered them out of their distress.
For he brought them out of darkness, and out of the shadow of death : and brake their bonds in sunder.
O that men would therefore praise the Lord for his goodness : and declare the wonders that he doeth for the children of men! For he hath broken the gates of brass: and smitten the bars of iron in sunder.
Foolish men are plagued for their offence : and because of their wickedness.
Their soul abhorred all manner of meat : and they were even hard at death's door.
So when they cried unto the Lord in their trouble: he delivered them out of their distress.
He sent his word, and healed them : and they were saved from their destruction.
O that men would therefore praise the Lord for his goodness : and declare the wonders that he doeth for the children of men!
That they would offer unto him the sacrifice of thanksgiving : and tell out his works with gladness!
They that go down to the sea in ships : and occupy their business in great waters;
These men see the works of the Lord : and his wonders in the deep.
For at his word the stormy wind ariseth : which lifteth up the waves thereof.
They are carried up to the heaven, and down again to the deep : their soul melteth away because of the trouble.
They reel to and fro, and stagger like a drunken man : and are at their wits' end.
So when they cry unto the Lord in their trouble: he delivereth them out of their distress.
For he maketh the storm to cease : so that the waves thereof are still.
Then are they glad, because they are at rest: and so he bringeth them unto the haven where they would be.
O that men would therefore praise the Lord for his goodness : and declare the wonders that he doeth for the children of men!
That they would exalt him also in the congregation of the people : and praise him in the seat of the elders!
Who turneth the floods into a wilderness : and drieth up the water-springs.
A fruitful land maketh he barren : for the wickedness of them that dwell therein.
Again, he maketh the wilderness a standing water : and water-springs of a dry ground.
And there he setteth the hungry : that they may build them a city to dwell in;
That they may sow their land, and plant vineyards : to yield them fruits of increase.
He blesseth them, so that they multiply exceedingly : and suffereth not their cattle to decrease.
And again, when they are minished and brought low : through oppression, through any plague or trouble;
Though he suffer them to be evil intreated through tyrants : and let them wander out of the way in the wilderness;
Yet helpeth he the poor out of misery : and maketh him households like a flock of sheep.
The righteous will consider this, and rejoice: and the mouth of all wickedness shall be stopped.
Whoso is wise will ponder these things : and they shall understand the loving-kindness of the Lord.

Glory be to the Father, and to the Son : and to the Holy Ghost;
As it was in the beginning, is now, and ever shall be : world without end. Amen.
Collects of Thanksgiving.
O MOST blessed and glorious Lord God, who art of infinite goodness and mercy: We thy poor creatures, whom thou hast made and preserved, holding our souls in life, and now rescuing us out of the jaws of death, humbly present ourselves again before thy Divine Majesty, to offer a sacrifice of praise and thanksgiving, for that thou heardest us when we called in our trouble, and didst not cast out our prayer, which we made before thee in our great distress: Even when we gave all for lost, our ship, our goods, our lives, then didst thou mercifully look upon us, and wonderfully command a deliverance; for which we, now being in safety, do give all praise and glory to thy holy Name; through Jesus Christ our Lord. Amen.
Or this:
O MOST mighty and gracious good God, thy mercy is over all thy works, but in special manner hath been extended toward us, whom thou hast so powerfully and wonderfully defended. Thou hast shewed us terrible things, and wonders in the deep, that we might see how powerful and gracious a God thou art; how able and ready to help them that trust in thee. Thou hast shewed us how both winds and seas obey thy command; that we may learn, even from them, hereafter to obey thy voice, and to do thy will. We therefore bless and glorify thy Name, for this thy mercy in saving us, when we were ready to perish. And, we beseech thee, make us as truly sensible now of thy mercy, as we were then of the danger: and give us hearts always ready to express our thankfulness, not only by words, but also by our lives, in being more obedient to thy holy commandments. Continue, we beseech thee, this thy goodness to us; that we, whom thou hast saved, may serve thee in holiness and righteousness all the days of our life; through Jesus Christ our Lord and Saviour. Amen.
A Hymn of Praise and Thanksgiving after a dangerous Tempest.
O COME, let us give thanks unto the Lord, for he is gracious : and his mercy endureth for ever.
Great is the Lord, and greatly to be praised; let the redeemed of the Lord say so : whom he hath delivered from the merciless rage of the sea.
The Lord is gracious and full of compassion: slow to anger, and of great mercy.
He hath not dealt with us according to our sins: neither rewarded us according to our iniquities.
But as the heaven is high above the earth : so great hath been his mercy towards us.
We found trouble and heaviness : we were even at death's door.
The waters of the sea had well-nigh covered us: the proud waters had well-nigh gone over our soul.
The sea roared : and the stormy wind lifted up the waves thereof.
We were carried up as it were to heaven, and then down again into the deep : our soul melted within us, because of trouble;
Then cried we unto thee, O Lord : and thou didst deliver us out of our distress.
Blessed be thy Name, who didst not despise the prayer of thy servants : but didst hear our cry, and hast saved us.
Thou didst send forth thy commandment : and the windy storm ceased, and was turned into a calm.
O let us therefore praise the Lord for his goodness: and declare the wonders that he hath done, and still doeth, for the children of men.
Praised be the Lord daily : even the Lord that helpeth us, and poureth his benefits upon us.
He is our God, even the God of whom cometh salvation : God is the Lord by whom we have escaped death.
Thou, Lord, hast made us glad through the operation of thy hands : and we will triumph in thy praise.
Blessed be the Lord God : even the Lord God, who only doeth wondrous things;
And blessed be the Name of his majesty for ever : and let every one of us say, Amen, Amen.

Glory be to the Father, and to the Son : and to the Holy Ghost;
As it was in the beginning, is now, and ever shall be : world without end. Amen.

2 Corinthians 13.
THE grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all evermore. Amen.

“Hodge’s Systematic Theology," Augustinianism and TBN, Pentecostalists, Emergents, Liberals, Church Growthers, Contemporary Evangelicals," 330-350

Also posted on our Facebook Wall entitled “Exposing the False Prophets—Reformation Christians Against TBN” found at: http://www.facebook.com/group.php?gid=308173344359

1. “Hodge’s Systematic Theology," Augustinianism and TBN, Pentecostalists, Emergents, Liberals, Arminians, Church Growthers, Contemporary Evangelicals. A few miscellaneous after-thoughts on “Augustinianism” with help from Charles Hodge, “Systematic Theology, Volume Two” (Grand Rapids, MI: Eerdmans, 1992), 330-350.

2. All Theists admit that God reigns and His providence extends to all events. The church’s prayers have noted this. Augustinianism affects all loci of theology: God, man, Christ, salvation, church, and eschatology. In this section of Hodge, Augustinianism is related to redemption. It is Christian, Pauline, Augustinian and Calvinistic. It has been an uplifting and empowering doctrine in the church when grasped.

3. The Augustinian view: 1) God's glory is the end of everything. 2) This includes creation, providence and redemption. 3) Adam was the probative head-man and his fall affected all humanity by imputation of Adamic guilt and corruption of human nature. 4) Condemnation and corruption brought a corresponding inability to deliver oneself from divine justice. 5) God elected some to redemption. 6) Election is not based on foreseen faith and repentance. 6) God sent His Son to rescue those whom He elected. 7) While there are common operations of God amongst all nations, yet the Holy Spirit redeems only the elect. 8) The elect are efficaciously brought and kept in the way of salvation.

4. The proofs are many: 1) The facts of providence. 2) The varied dispensations (not dispensationalist) but providential arrangements. 3) The facts of Scriptures. 4) The work of the Holy Spirit. 5) Election “to” holiness, not “because” of holiness. 6) The gratuitous nature of redemption. 7) Paul’s irrefragable proof from Romans 9. 8) Arguments from experience. 9) Express statements of Scripture besides Paul. 10) The words of Jesus.

5. We bypass 4.1 and 4.2 above since they are treated elsewhere, although Hodge is stunning at this point. We present the basics from the other points.

6. God is sovereign, is infinitely exalted above His creatures, and man is fallen. That some are redeemed and others not, establishes the fact of providential determinations and applications. Again, Hodge is stunning here. A must-buy and must-read for Churchmen.

7. The Holy Spirit is referenced time and again as the Agent of regeneration and all the benefits thereof.

8. Election is “to” holiness not because of it. Our purpose is not detailed surveys or exegesis. That’s for the reader to do, as we have done through the decades.

9. Romans 9 spells the banishment of any and all non-Augustinian schemes of redemption. TBN, all Pentecostalists and charismatics, Emergents, Liberals throughout the Protestant mainline, Arminians, Church Growthers like Rick Warren and Bill Hybels, and the vast majority of contemporary Evangelicals march off the biblical cliff and fall into the rocks below---they are completely in error on this. Romans 9 is one piece of the Pauline framework.

10. Jesus was equally clear in this quick sample:
(1) Jesus speaks of those “given Him.” Jn.17.2
(2) To these He gives eternal life. Jn. 17.2, 24
(3) For these alone He prays. Jn. 17,19
(4) Of these, He affirms that He will not lose them, but raise them up in the last day. Jn. 6.39, among other references
(5) “No man can come to Me, except the Father which hath sent Me draw him, and I will raise him up at the last day.” Jn.6.44
(6) “No man can come unto me, except it were given unto him of my Father.” Jn.6.65
(7) “It is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.” Mt. 13.11
(8) “I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.” Mt.11.25. The Lucan parallel speaks of Jesus "rejoicing" over this two-fold providential determination. Luke is stunning.
(9) Jesus' words are repeated in Matthew, Mark, Luke and John at other places as well. We could add more.
(10) Like Jesus, Luke summarizes it: “As many as were ordained to eternal life, believed.” Acts 13.48. Repentance, justifying faith, persevering faith, on-going sanctification, the intermediate state, and resurrection to come are providentially governed with precision.

11. Are there objections? Yes, a mighty one. The permission and existence of evil. We face a painful limit beyond which we cannot go. Both Augustinian and non-Augustinian systems face the same objection. Yet, the office of theologian, pastor and Christian is to gather the Biblical evidence on this subject and submit to its plain declarations.

12. Get into a Reformed and Confessional Church.

13. Mark and avoid non-Augustinian contexts such as: TBN, all Pentecostalists and charismatics, Emergents, Liberals throughout the Protestant mainline, Arminians, Church Growthers like Rick Warren and Bill Hybels, and the vast majority of contemporary Evangelicals. They do not submit to God’s sovereignty in redemption. They are rebellious in heart and mind. This is my considered judgment after almost 40 years of study and prayer. God help His people and the rebellious churches in this nation.