The Christian in Complete Armour (440)

Duties which the mysterious nature of the gospel imposes on believers.

         Be thankful that ever God revealed it to thee.  O what a mercy this is, that thou hast ‘life and immortality brought to light,’ that thy ears hear this joyful sound!  The gospel indeed was early preached in the world.  Adam had it soon after his fall; but a short gospel, a mystery, indeed, to him, wrapped all up in one promise, and that a dark one.  But now that one wedge of gold is beaten out into the whole Bible—a gospel written at length, and not in figures.  But especially bless God for any inward light and life thou hast received from this gospel.  God hath done more for thee in this, than for thousands thou livest among, and those no means ones either.  To this day God hath not given thy carnal neighbours eyes to see, nor hearts to perceive, that mystery which is unfolded unto thee.  

    The gospel is a mystery, therefore rest not in thy present attainments; either in thy knowl­edge, as it is a mystery of faith, or thy practice, as it is a mystery of godliness.

           (1.) Rest not in thy present knowledge.  It is like thou knowest much to what once thou didst; but thou knowest little to what thou mayest.  Some books are learned at once reading, but the gospel is a mystery that will take up more than thy lifetime to understand it.  Mysteries are here sown thick; thou diggest where the springs rise faster upon thee the further thou goest.  God tells not all his secrets at once—‘here a little, and there a little;’ ‘many shall run to and fro, and knowledge shall be increased,’ Dan. 12:4.  The merchant’s ship takes not all in her lading at one port, but sails from one to another for it; neither doth the Christian enrich himself with this heavenly trea­sure all at one time or in one ordinance.  The true doctor studies harder than the freshman, because, as he knows more of learning, so by that knowledge he un­derstands his own deficiency better; for the higher he ascends the hill of learning, the more his prospect en­largeth, while the other, standing at the bottom, thinks he knows all in his little.

           (2.) Rest not in thy present practice, as it is a mystery of godliness.  Let not a little grace serve thy turn, when thou mayest have more; which that you may do,

            Compare not thyself with those that have less than thyself, but look on those that have far exceeded thee.  To look on our inferiors occasions pride, ‘I am not this publican,’ saith the Pharisee; but look on other more eminent than ourselves will both preserve humility, and be a spur to diligence. The progress that some have made in grace—didst thou but keep them in thine eye—would not suffer thee to be quiet, who art now lagging so far behind, till thou hast overtaken them.  May be thou hast got some victory over thy passion, and art not such a bedlam in thy fury as others; but didst thou never hear how meek a man Moses was, that could bear the murmurings of the multitude, yea envy of his brother and sister, and yet his heart not take fire? Thou hast some good affections towards God, but how far short of holy David’s zeal, whose heart did run out to God as soon as his eyes were open in the morning?  ‘When I awake I am still with thee.’ Thrice a day, yea seven times a day, he would praise his God. Thou hast some patience, but hast thou learned to write after Job’s copy?  Thou art not without faith, but art thou like Abraham—strong in faith to follow God when thou knowest not whither he will lead thee?

      It is the design of the gospel to give grace in great measures.  Christ gives life, ‘and that more abundantly,’ John 10:10.  Now shall the fountain be so large, and the pitcher we carry to it so little?  Where­fore doth God open his hand to such a breadth in the promise, but to widen our desires and encourage our endeavours? The more grace thou hast got, the easier it will be to add to it.  A little learning with more dif­ficulty by a young scholar, than a great deal more afterwards.

 Bear with one another’s imperfections. You see the gospel is a mystery, do not wonder there­fore that any are not presently masters of their art. Christ bears with the saints’ imperfections; well may the saints one with another.  How raw were the dis­ciples in their knowledge—how long did they stand at one lesson before they could learn it!  ‘Do you now believe?’ says Christ, John 16:31.  He had borne with them long, and inculcated the same thing often, before it entered their minds; yet, alas! we can hardly have a good opinion of, or hold communion with, those that are not every way of our judgment, and cannot see things so clear as ourselves.  Surely we mistake the nature of the gospel, as if there were none but plain points in it.  Blessed be God, as to the prin­ciples necessary to salvation, though their nature be high and mysterious, yet they are clearly and plainly asserted in the word.  ‘Without controversy great is the mystery of godliness,’ I Tim. 3:16.  Godliness is a mystery, but it is ‘without controversy.’ As to the main fundamental points and practices of it there is no dispute among the faithful; but there are some points more remote from the vital parts of religion that have knots not easily untied, which makes some difference of judgment.

           Again, bear with weaknesses in the practical part of religion.  Godliness, as well as the doctrine of our faith, is a mystery.  All the servants in a shop cannot work alike.  Some bungle at more than other—as their parts and experience are less.  All saints are not of a height.  Christ hath some children in his family that are led with strings, as well as others that go strongly without such help.  Some act more upon pure gospel principle—love, and a spirit of adoption; others have not yet worn off their legal fears and terrors.  Some are got higher up the hill of faith, and have clearer apprehensions of their spiritual state; others are nearer the bottom, who, as the sun newly risen above the horizon, are wrapped up with many clouds of perplexing fears and doubts.  In a word, some are got further out of their passions, have greater mastery over their corruptions, than other of their brethren.  Pity thy weak brother, and take him by the hand for his help; but despise him not, God can make even him stand, and suffer thee to fall. Christ doth not quench the smoking flax, why should we?  The weak Christian is welcome to his heavenly Father, as well as the strong;

 Is the gospel a mystery?  Then Chris­tian, long for heaven; there, and only there, shall this mystery be fully known.  The great things which were spoken concerning the gospel church made many saints and prophets before Christ’s time desire to see those happy times wherein such revelations should be made; how much more should we long for heaven, where this great mystery shall be fully opened, and every box of this cabinet unlocked, in which lie so many precious jewels to this day unseen by any saint on earth!  Then it will be said, ‘The mystery of God is finished,’ Rev. 10:7.  Here we learn our knowledge of it by little and little, like one that reads a book as it comes from the press, sheet by sheet; there we shall see it altogether.  Here we get a little light from this sermon, a little more from the next, and thus our stock increases by the addition of a few pence thrown in, some to‑day, and more to-morrow; but there we shall have all at once.  Here we learn with much pain and difficulty; there without travail and trouble. Glorified saints, though they cease not from work, yet rest from labour.  Here passion blinds our minds, that we mistake error for truth and truth for error; but then these clouds shall be scattered and gone.  Here the weakness of natural parts keeps many in the dark, and renders them incapable of apprehending some truths, which other of their brethren are led into; but there the strong shall not prevent the weak, the scholar shall know as much as his master, the people as their minister.  Here the squabbles and conten­tions among the godly do leave the weaker sort at great uncertainty what to think concerning many truths; but there they shall all agree—which comforted that holy man on his death-bed, that he was going thither where Luther and Calvin were reconciled.  Here we are disturbed in our inquiries after truth—one while the necessary occasions of this world divert us, another while the weakness and infirmities of our bodies hinder us; but in heaven our bodies will call for none of this tending, we shall need provide neither raiment for the back nor food for the belly.

           O happy death, that will ease us of all the aches of our bodies and conflicts in our souls!  Thou art the only physician to cure all the saints’ distempers in both.  When that blessed hour comes, then lift up your heads with joy, for it will lead you into that blissful place where you shall see Christ, not a great way off, with the eye of faith in the optic glass of an ordinance or promise, but, with a glorified eye, be­hold his very person, never more to lose the sight of him.  Thou shalt not taste his love in a little morsel of sacramental bread and sip of wine, but lay thy mouth to the fountain, and from his bosom drink thy full draught.  Thou shalt no more hear what a glorious place heaven is, as thou wert wont to have it set forth by the sorry rhetoric of a mortal man preaching to thee of that with which himself was but little ac­quainted; but shalt walk thyself in the streets of that glorious city, and bless thyself when thou art there, to think what poor low thoughts thou and thy minister also had thereof, when on earth thou didst meditate, and he did preach, on this subject.  One moment’s sight of that glory will inform thee more than all the comments and books written of it were ever able to do.  And dost thou not yet cry out, How long will it be, O Lord, most holy and true, before thou bringest me thither?  Is not every hour a day, day a month, month a year, yea age, till that time comes?  As Bernard, upon those words, ‘A little while, and ye shall not see me: and again, a little while, and ye shall see me,’ John 16:16, passionately breaks forth, holy Lord, dost thou call that a little while in which I shall not see thee?  O this little is a long little while!

The Christian in Complete Armour (439)

Why the gospel and its professors are so slighted, misunderstood, and persecuted.

         Basically because of the antithesis, the emnity God made between Satan and the woman and between his seed and her seed we have this hatred. Antipathy and ignorance give us the reason why the gospel is so slighted and re­jected by the wicked world.  The cause is, the bles­sings of the gospel are a mystery, and presented in such a way that carnal hearts do not apprhend them, and there­fore care not for them.  The gospel contains spiritual riches and honours which the carnal man does not comprehend and despises. The gospel opens a mine of unsearchable riches, but in a mystery; it shows them a way how to be ‘rich in faith,’ ‘rich to God,’ rich for another world, while poor in this.  Our Saviour went about to teach the young man in the gospel the way to be rich—not by purchasing more land, but by selling what he had; but he would not follow his counsel.  The gospel presents pleasures and delights—but, alas! they please not their carnal coarse palate, because they are pleasures in a mystery, pleasures in mourning for sin, and mortifying of sin, not pleasures in satisfying them; pleasures in communion with Christ  not with a knot of good fellows over a beer in a pub! Pleasures to the eye and palate of faith, not of sense; to feed their souls, not pamper and fat their bellies.  In a word, the gospel makes discovery of high and choice notions.  Surely now those who are the more sober part of the world, bookish men, and in love with good literature, whose souls crave intel­lectual food, and prize a lecture more than a feast, these will be highly pleased with the truths the gospel brings to light, being such rare mysteries that they can find in no other book.  Yet, alas! we see that the gos­pel doth as little please this sort and rank of men as any other.  Had it been filled with flowers of rhetoric, chemical experiments, philosophical notions, or max­ims of policy, O how greedily would they have em­braced it!  But it is wisdom in a mystery.  ‘We speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought,’ I Cor. 2:6.

           Again, we here have the reason why the gospel and its professors are not only slighted, but hated and persecuted.  For the gospel, it is a mystery, which the world knows not; and therefore opposed by it.  Ignorance is the mother of persecu­tion: ‘Father, for­give them, they know not what they do!’  The greatest enemies the gospel ever had were not the sensual and open profane—though these bad enough—but the superstitious and ignorantly devout, these have been they who have shown most fierceness and fury against the gospel.  Paul tells of the ‘devout’ persons that cruelly persecuted him, Acts 13:50.  None more hot against the truth than Paul himself, who was a strict Pharisee, but bloody enemy against the truth.  What reason then have we to pray for the increase of gospel light!  The more the gospel is known, the more kindly will it be entertained.

           Again, the professors of the gospel, why are they so hated and maligned, but because they partake of the mysterious nature of the gospel, and therefore their worth is not known?  They are high-born, but in a mystery; you cannot see their birth by their outward breeding—the arms they bear, revenues they have to live on, by which the world judges the greatness of persons and families.  No, their outside is mean, while their inside is glorious; and the world values them by what they know and see of their external port, and not by their inward graces.  They pass, as a prince in disguise of some poor man’s clothes, through the world, and their entertainment is accord­ingly.  Had Christ put on his robes of glory and ma­jesty when he came into the world, surely he had not gone out of it with so shameful and cruel a death; the world would have trembled at his footstool, which we see some of them did when but a beam of his deity looked forth upon them.  Did saints walk on earth in those robes which they shall wear in heaven, then they would be feared and admired by those who now scorn and despise them.  But, as God should not have had his design in Christ’s first coming had he so ap­peared, so neither would he in his saints, did the world know them, as one day they shall; therefore he is pleased to let them lie hid under the mean cover­ings of poverty and other infirmities, that so he may exercise their suffering graces, and also accomplish his wrath upon the wicked for theirs against them.

           The gospel as a mystery shows us the reason why carnal men do so bungle when they meddle with matters of religion.  Let them speak of gospel truths —what ignorance do they show!  Even as a countryman chops logic, and speaks of the liberal arts, so they of heavenly matters.  Do we not see that those who in worldly affairs will give you a wise and solid answer, in the truths of the gospel they speak like children and babes?  Yea, even those that have some brain-knowledge of the Scriptures, how dry and unsavoury is their discourse of spiritual things!  They are like a parable in a fool’s mouth.  So, when they engage in any duty of religion.  Put them to pray, hear the word, or meditate upon what they have heard; you had as good give a workman’s tools to him that was never of the trade.  They know not how to handle them; they go ungainsomely about the work, and cut all into chips.  Every trade hath its mystery, and religion above all callings, when none but those that are instructed in knowledge know how to manage.

Christian Institute/Answers in Genesis and their Theological error

“The unborn, the most vulnerable in society, are made in the image of God.”

“God’s kindness in providing food is part of his common grace to all, whether people believe in him or not.”

These two quotations are taken from the latest Christian Institute yearly report.

I have a sincere and very important question for each of the speakers and office bearers in the organisation: have you take time to study a) the image of God in man and b) so called “common grace” from a Reformed, that is a Biblical perspective?

The reason I ask is simply that I believe you are mistaken on both counts theologically: First we all believe man was originally made in God’s image but Reformed and Biblical teaching since the Reformation teaches total depravity (the “T” in T.U.L.I.P) which means that God’s image is lost and fallen man retains nothing of it as it is described in Scripture namely righteousness and true holiness;

“and that ye put on the new man, which after God is created in righteousness and true holiness.” Ephesians 4:24

If you believe a remnant of that image constitutes that image namely rationality, conscience or will, then you are mistaken because Satan and the demons have these abilities and they are certainly NOT in the image of God. Agreed?

Grace brings salvation, “For the grace of God that bringeth salvation hath appeared to all men” Titus 2:11. We must use the word Biblically. Yes God is gracious and is merciful but  sovereignly and particularly as Romans 9 states. He is NOT gracious in his common PROVIDENCE of rain and sun, food and material benefits which you believe-that is NOT grace. Grace is not JUST undeserved mercy, it is God’s beauty (Jesus grew in it!) and his POWER to save men. A “common grace” denies it’s uniqueness, particularity and confuses people as to it’s real Biblical meaning. Some years ago I did a word study on “grace” in the New Testament and NOT ONCE was it used in relation to the wicked or reprobate, ALWAYS in relation to God’s people , the elect in the church. I challenge you to do your homework and examine these tenets held by the Institute. An invaluable source is here: https://cprc.co.uk/articles/commongrace/

https://cprc.co.uk/articles/imageofgod/

Yours sincerely in Christ,

Dr Julian Kennedy, Ballymena.

,

Vital Importance of Doctrine.

REFORMED FREE PUBLISHING ASSOCIATION

Doctrine

BLOG POST | August 19, 2020

This article was written by Rev. Dale Kuiper in the 12/15/1992 issue of the Standard Bearer.

_______________

The Hebrew word for doctrine means “to take, receive, seize;” then it means that which is received mentally, instruction. The Greek has a whole family of words relating to our topic: one means that which is taught; another refers to the one doing the teaching, the doctor or master; the verb form simply means to instruct or indoctrinate. The word doctrine appears fifty-two times in scripture, good evidence of its importance. Strikingly, when we read of doctrines in the plural the reference is always to strange doctrines, the doctrines of men, or the doctrines of devils. False doctrines are legion and contradictory, but true doctrine is one, for it has its unity in Jesus Christ.

The doctrine of God drops from heaven as rain (Deut. 32:2), it is pure and good (Job 11:4). The people were amazed at the teaching of Jesus, saying, “What thing is this? What new doctrine is this? For with authority commandeth he . . .” (Mark 1:27). But Jesus did not teach new doctrine; it was not his but the Father’s, and it agreed with the teaching of Moses (John 7:16–19). The children of God obey from the heart that form of doctrine which was delivered unto them (Rom. 6:17). Since all scripture is given by inspiration of God, it has the primary profit of giving us doctrine (2 Tim. 3:16). Adding to the peril of the times in which we live is the fact that men “will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers; having itching ears” (2 Tim. 4:3). The purpose of God in giving ministers to the church is “that henceforth we be no more children, tossed to and fro, and carried about with every wind of doctrine . . .” (Eph. 4:14). Of such central importance is the truth that Jesus Christ, the Son of God, is come in the flesh that the denial of this is antichrist, and “if there come any unto you and bring not this doctrine, receive him not into your house, neither bid him God speed” (2 John 10).

Christ is the master, the teacher, the prophet sent from God. When he was but twelve years old he was found in the temple, sitting in the midst of the doctors, hearing them and asking them questions; already then the people were astonished at his understanding and answers (Luke 2:46). Six other times we read that men were astonished at his doctrine, for he taught with authority and not as the scribes. Christ declares the Father whom no man hath seen (John 1:18); he makes known unto us all that he has heard of his Father (John 15:15); he was ordained to be our chief prophet and teacher to reveal to us fully the secret counsel and will of God concerning our redemption (Lord’s Day 12).

Because ministers are called by Christ in the service of his word, they are given to the church as pastors and teachers (Eph. 4:11); teaching or indoctrinating is an important aspect of their work. Thus, ministers are to give themselves to reading, to exhortation, to doctrine (1 Tim. 4:13); they are to take heed to themselves and the doctrine, by meditating upon these things and giving themselves wholly to them (1 Tim. 4:15–16). Those who labor in the word and doctrine are to be counted by the church as worthy of double honor (1 Tim. 5:17). Great care must be taken that the name of God and his doctrine be not blasphemed. (1 Tim. 6:1). Sound doctrine is able to convince the gainsayers (Titus 1:9). All the minister’s speech must be in harmony with sound doctrine (Titus 2:1, 7). And the elders must be apt to teach (doctrine) (1 Tim. 3:2).

We are saved by doctrine, for by taking heed to and continuing in sound doctrine ministers save themselves and those that hear them (1 Tim. 4:16). Some will ask, “But are we not saved by faith in Christ?” Indeed. But who is Christ as to his person and natures? What does his anointing consist of, and what is his place in the covenant of grace? What was the nature of his death and resurrection? For whom did he suffer, die, and rise again? And what is this faith, and what does it hold for truth? Faith in the heart, embracing Jesus Christ the Lord as he is set forth, described, delineated in the doctrines of that word of God that is able to make us wise unto salvation. To deny the importance of sound doctrine for our salvation is to fly in the face of the scriptures and show ourselves either ignorant or unappreciative of church history. Controversies raged between adherents of the doctrines of men and the doctrine of God; confessions were written which condemned heresies and set forth the orthodox faith. Today we are called upon to contend earnestly for that faith because the great matter of salvation depends on pure doctrine, and the greater matter of God’s glory is wrapped up in it. We must be of the mind that characterized the writer(s) of the Athanasian Creed when he wrote after the Arian controversy, “Whosoever will be saved, before all things it is necessary that; he hold the Catholic (universal) Faith, which Faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly.”

The doctrine of God our Savior, held to with iota-like precision, embraced with believing hearts, must be adorned with good works (Titus 2:10). Here Paul shows the foolishness of trying to separate doctrine and practice, or even preferring one above the other. Scripture is profitable for doctrine…that we may be thoroughly furnished unto every good work. Doctrine is the root and branch; good works are the fruit. And there is a harmony and inner consistency between the two. True doctrine is itself beautiful, for it reveals God in Christ! When that doctrine brings forth good works by the Spirit, what adornment that is! How God is praised by it!

Assurance in justification

Assurance in justification

 

Sung Psalm 32

Reading Romans 4:1-17

Justification is God declaring the believer as righteous and making this declaration personally in his or her conscience privately. On the last day this becomes public.

First scriptural mention is Genesis 15:6 then explained in Romans 4. Abraham “found” it-he knew it just as David was “blessed” and knew it.

In our union with Christ just as he atoned for sin and was then justified and vindicated in his resurrection so we when resurrected to knew life in Christ and converted, repent and believe to justification. This is for every believer. Our old man testifies to our corruption but we look away to Christ for our imputed and eternal righteousness.

Spiritual fishing

Fishing

Habakkuk 1:14,15. ‘ And makest men as the fishes of the sea, as the creeping things, that have no ruler over them? They take up all of them with the angle, they catch them in their net, and gather them in their drag: therefore they rejoice and are glad.’

The above verses speak of the two main ways human beings catch fish-namely with a net and angling with a single line.

In my retirement, through a Christian brother at church, I have taken up a hobby I only dabbled at  as a boy but have always been keen on, and that is fishing or angling. Net fishing is carried on commercially. In angling, the aim is to get the fish to bite at your lure or bait so that he is hooked and then reel him in-your prize is usually a single fish. In net fishing you may enclose many fish all at once as the disciples did on the Sea of Galilee in John 21:1-22. They caught 153 in all! “ Jesus controls fish”-Rev Carl Haak. Jesus knows where the fish are even single ones (and one with a coin stuck in its mouth-Matthew 17:27) and makes us a promise in Matthew 4:19, ‘Follow me and I will make you fishers of men.’ Did He mean as anglers or net fishermen? The answer is both!

On the day of Pentecost Peter threw out the gospel as a wide net in Jerusalem and enclosed a massive haul of over 3,000 men. It was as though Jerusalem was a well-stocked fishery with many just ready to be caught! Not long after this, Philip on the Gaza road, angling on the Lord’s instructions caught a prize Ethiopian Eunuch to add to the growing Gentile church (Acts 8).

What lessons can we use from the practical work or hobby of angling and net fishing and from the evangelistic accounts in the New Testament? Most of us are anglers-we are not ordained men, we do not preach to large numbers. We go about our daily lives hoping to attract one or two to take the bait that our lives throw out to them by word and deed. How are they attracted? God must draw them (John 8:44). They may be made thirsty by our salty lives, drawn to the light we shine or made jealous that we truly know God.. The aim is to see them converted and landed when they become confessing members of a true church.

Necessary for successful angling:

  • Knowledge of where the fish are and what kind
  • Knowing the right bait or lure to use.
  • Having the equipment-rod, line, hook.
  • Skill in fishing e.g. casting.
  • Patience
  • The providence of God: only he can bring fish and bait together and make the fish bite. There is much talk about whether our “luck” was in on a given day but nothing happens by chance, actually God controls everything (Romans 11:36).

Now what if you are a fish not yet caught in the net or by an angler of the Kingdom of God? First, acknowledge that you don’t want to be caught! By nature you hate God and love sin! But, look out for the bait or the net, a Christian may speak to you, if you have a Bible read it starting in John’s gospel. Be prepared to go to church to hear the gospel message of Christ’s death and resurrection for sinners or listen to it on the radio or watch a sermon on U tube. The gospel is the power of God to save men, to catch them like fish but unlike fish they are ultimately very glad they were caught so as to become God’s friends and beloved children for ever with eternal life.

 

  • Lord enable us to be successful fishermen!

Thoughts from the cross

Thoughts from the Cross

By Colin

 

My God and my Father, so great is my pain, the thud of the hammer, again and again.

Both my hands they have nailed, now they’re nailing my feet, but I’ll suffer it all and death will be sweet.

I went to the garden, I prayed and I wept, and all my beloved disciples, they slept.

They’re lifting me now, I can feel my flesh tear, I have no- one but you in this hour of despair.

They stand around staring, some jeer and some boo, forgive them they know not the thing that they do.

My body is screaming, each joint pulled apart, but you know dear Father, the pain in my heart.

It’s the burden of sin that I just cannot bear, but pour out your wrath on me, show them we care.

It’s finished now Father, I come to your side, and salvation to all who believe why I died.

 

Fishing for men

Fishing

Habakkuk 1:14,15. ‘ And makest men as the fishes of the sea, as the creeping things, that have no ruler over them? They take up all of them with the angle, they catch them in their net, and gather them in their drag: therefore they rejoice and are glad.’

And he saith unto them, Follow me, and I will make you fishers of men.

In my retirement, and through a Christian brother at church, I have taken up a hobby I only dabble with as a boy but have always been keen on , and that is fishing or angling. There are two main ways to catch fish. The first is with a rod and line, angling and the second is with a net, which is how fishing is carried on commercially. In angling, the aim is to get the fish to bite at your lure or bait so that he is hooked and then reel him in-your gain is usually a single fish. In net fishing you may enclose many fish all at once as the disciples did on the Sea of Galilee in John 21:1-22. They caught 153 in all! Jesus makes a promise in Matthew 4:19, ‘Follow me and I will make you fishers of men.’ Did He mean as anglers or net fishermen? The answer is both!

On the day of Pentecost Peter threw out the gospel as a wide net in Jerusalem and enclosed a massive haul of over 3,000 men. Not long after Philip on the Gaza road , angling on the Lord’s instructions caught a prize Ethiopian Eunuch to add to the growth of the church.

What lessons can we use from the practical lessons of angling and net fishing and from the evangelistic accounts in the New Testament? Most of us are anglers-we are not ordained men, we do not preach to large numbers. We go about our daily lives hoping to attract one or two to take the bait that our lives throw out to them by word and deed.