The Puritannical Blog

"The true Christian was intended by Christ to prove all things by the Word of God, all churches, all ministers, all teaching, all preaching, all doctrines, all sermons, all writings, all opinions, all practices. These are His marching orders. Prove all by the Word of God; measure all by the measure of the Bible; compare all with the standard of the Bible; weigh all in the balances of the Bible; examine all by the light of the Bible; test all in the crucible of the Bible. That which can abide the fire of the Bible, receive hold, believe, and obey. That which cannot abide the fire of the Bible, reject, refuse, repudiate, and cast away. This is the flag which He nailed to the mast. May it never be lowered!

A church which does not honor the Bible is as useless as a body without life, or a steam engine without fire. A minister who does not honor the Bible is as useless as a soldier without arms, a builder without tools, a pilot without compass, or a messenger without tidings. Stand fast on old principles. Do not forsake the old paths. Let nothing tempt you to believe that multiplication of forms and ceremonies, constant reading of liturgical services, or frequent communions, will ever do so much good to souls as the powerful, fiery, fervent preaching of God's Word. If men want to do good to the multitude, if they want to reach their hearts and consciences, they must attack them through their ears; they must blow the trumpet of the everlasting Gospel loud and long; they must preach the Word."[John Wycliffe]

"And they gave him to drink wine mingled with myrrh: but he received it not."

A golden truth is couched in the fact that the Saviour put the myrrhed wine cup from his lips. On the heights of heaven the Son of God stood of old, and as he looked down upon our globe he measured the long descent to the utmost depths of human misery; he cast up the sum total of all the agonies which expiation would require, and abated not a jot. He solemnly determined that to offer a sufficient atoning sacrifice he must go the whole way, from the highest to the lowest, from the throne of highest glory to the cross of deepest woe. This myrrhed cup, with its soporific influence, would have stayed him within a little of the utmost limit of misery, therefore he refused it. He would not stop short of all he had undertaken to suffer for his people. Ah, how many of us have pined after reliefs to our grief which would have been injurious to us! Reader, did you never pray for a discharge from hard service or suffering with a petulant and wilful eagerness? Providence has taken from you the desire of your eyes with a stroke. Say, Christian, if it had been said, "If you so desire it, that loved one of yours shall live, but God will be dishonoured", could you have put away the temptation, and said, "Thy will be done?" Oh, it is sweet to be able to say, "My Lord, if for other reasons I need not suffer, yet if I can honour thee more by suffering, and if the loss of my earthly all will bring thee glory, then so let it be. I refuse the comfort, if it comes in the way of thine honour." O that we thus walked more in the footsteps of our Lord, cheerfully enduring trial for his sake, promptly and willingly putting away the thought of self and comfort when it would interfere with our finishing the work which he has given us to do. Great grace is needed, but great grace is provided. [Charles Spurgeon]

Survey thoroughly beforehand with the glorious lamp of the word of life and truth; watch over narrowly with the enlightened eye of a tender conscience, and ever punctually manage, and conduct with the particular light of scriptural prudence, every action thou undertakest, or that shall at any time pass through thy hand, of what kind soever it be, whether natural, recreative, civil, of mercy, or religion. [Robert Bolton]

If we were well advised we would not need to be taught to act reverently toward, God, for nature ought to bring us to that end. For [after all] what reason are we created in this world? Why do we live here if it isn't for the purpose of paying homeage to him from whom we received every good and to apply ourselves to glorify His majesty? That is the end and whole sum of this life. nevertheless, instead of honouring our God and applying ourselves to that end, it appears that we have conspired the very opposite. For some would like to see all memory of God blotted out; others despise and make light of Him; still others blatantly blaspheme Him: all to the extent that we sufficiently show that we do not know why we live and enjoy life
Now because our life is marked by such vice, God wants us to remedy it and show us that at least we must refrain from abusing His holy name, for that is how we profane Him. And that is why He has commanded us that his name shall not be taken in vain. By these words He means that we must carefully recognize the proper and lawful usage of His name. It is true that we are not worthy under any circumstance to take the name of the Lord in our mouth, for we need to consider what the prophet Isaiah said in the six chapter: "Lord, my lips are unclean and I live in the midst of a people who are totally unclean." Seeing then that we possess only infection and filth in ourselves, it is certain that we cannot make use of God's name except for the fact that God still wants us to use His name on condition that we glorify Him. Therefore, let us take careful note when it is said that we may not take the name of God in vain, that our Lord holds us responsible for our ingratitude unless we know how to use His name as he has permitted us and follow the rule which is contained in the Word: Which is the lawful means for being able to use the name of God.[John Calvin]

Labels: John Calvin

When I consider how my light is spent,
Ere half my days, in this dark world and wide,
And that one talent which is death to hide
Lodged with me useless, though my soul more bent
To serve therewith my Maker, and present
My true account, lest He returning chide,
"Doth God exact day-labour, light denied?"
I fondly ask; But patience, to prevent
That murmur, soon replies "God doth not need
Either man's work or his own gifts. Who best
Bear His mild yoke, they serve Him best. His state
Is kingly: thousands at His bidding speed
And post o'er land and ocean without rest;
They also serve who only stand and wait. [John Milton]

In the waters of life, the Divine Scriptures, there are shallows and there are deeps; shallows where the lamb may wade; and deeps where the elephant may swim. If we be not wise to distinguish, we may easily miscarry; he that can wade over the ford, cannot swim through the deep.... What infinite mischief hath arisen to the church of God from the presumption of ignorant and unlettered men, that have taken upon them to interpret the most obscure Scriptures, and pertinaciously defend their own sense![Joseph Hall]

Let us now, 1. Examine ourselves, whether there be so much tenderness of conscience in us as to close with those Scripture truths, or whether we are still in a way of consulting with flesh and blood. 2. Be humbled for former miscarriages and failings in these particulars, and for not walking accurately according to these Scripture rules. 3. Beware for the future; remember and apply these rules when we have to do with the practice of them. And that I may drive home this nail to the head, I add (beside what was said before) these reasons and motives:

First, It is a great judgment when God "mingleth a perverse spirit" in the midst of a people, Isa. 19.14. Shall we then make that a voluntary act of our own which the word mention-eth as a dreadful judgment? With this spiritual judgment is oftentimes a temporal judgment, as 2 Chron. 16.9; 20.37; 28.22; so Hos. 5.13; 7.8, compared with chap. 8.8,9, where their judgment soundeth forth their sin as by an echo. The Chaldee paraphrase, in the place last cited, saith, "The house of Israel is delivered into the hands of the people whom they loved."

Secondly, Remember what followed upon God's people mingling themselves with the heathen, Psalm 106.35, "They were mingled among the heathen, and learned their works;" Hos. 7.8, "Ephraim, he hath mixed himself among the people;" that is, by making confederacies with the heathen (as Luther expounds the place), and by seeking their help and assistance, Hos. 5.13. But what follows? "Ephraim is a cake not turned," hot and overbaken in the nether side, but cold and raw in the upper side. This will prove the fruit of such confederacies and associations to make us zealous for some earthly or human thing, but remiss and cold in the things of Christ; to be too hot on our nether side, and too raw on the upper side. Whereas not mingling ourselves with the wicked, we shall, through God's mercy, be like a cake turned; that heat and zeal which was before downward shall now be upward, heavenward, Godward. Let it also be remembered how both Ahaz, 2 Kings 16.10, and Asa himself, 2 Chron. 16.10 (though a good man), were drawn into other great sins, upon occasion of these associations with the enemies of God and his people: this sin will certainly ensnare men in other sins. It is well said by Calvin, upon Ezek. 16.26, that as we are too prone of ourselves to wickedness, so when we enter into confederacies with wicked men we are but seeking new temptations, and, as it were, a bellows to blow up our own corruptions; as wine, being mixed with water, loseth of its spirits, and white, being mixed with black, loseth much of its whiteness; so the people of God, if once mixed with wicked enemies, shall certainly lose of their purity and integrity.

Thirdly, As these unlawful confederacies draw us both into great judgments and great sins, so into great security and stupidity under these great plagues and sins, which will make the estate of such to be yet worse, Hos. 7.9. After Ephraim's mixing himself among the people, it is added, "Strangers have devoured his strength, and he knoweth it not; yea, grey hairs are here and there upon him, yet he knoweth it not:" although his confederates have distressed him, and not strengthened him, and although there may be observed in him divers signs of a decaying dying condition, yet he knows it not, nor takes it to heart. The same thing is insisted upon, ver. 11, "Ephraim also is like a silly dove without heart: they call to Egypt, they go up to Assyria." He is as void of understanding as a silly dove, whose nest being spoiled, and "her young ones taken from her" (which the Chaldee paraphrase addeth for explication's cause), yet she still returneth to those places where, and among those people by whom, she hath been so spoiled: so Israel will still be meddling with those that have done him great hurt.

Fourthly, We find that such confederacy or association, either with idolaters or known impious persons, is seldom or never recorded in the book of God without a reproof, or some greater mark of God's displeasure put upon it. If it were like the polygamy of the patriarchs, often mentioned and not reproved, it were the less marvel to hear it so much debated; but now, when God hath so purposely set so many beacons upon those rocks and shelves, that we may beware of them, O why shall we be so mad as still to run upon them? It was reproved in the time of the judges, Judg. 2.1-3. It was reproved in the time of the king's. Ahab's covenant with Benhadad, Asa's covenant with Benhadad, Ahaz's confederacy with the Assyrian, Jehoshaphat's association, first with Ahab, then with Ahaziah, Amaziah's association with those hundred thousand men of Ephraim, when God was not with them,—all these are plainly disallowed and condemned. Moreover, that reproof, Jer. 2.18, "And now, what hast thou to do in the way of Egypt, to drink the waters of Sihor? Or what hast thou to do in the way of Assyria, to drink the waters of the river?" the Chaldee hath thus: "What have ye to do to associate with Pharaoh king of Egypt? And what have ye to do to make a covenant with the Assyrian?" Again, after the captivity, Ezra 9, the Jews' mingling of themselves with the heathen is lamented.

Fifthly, The great and precious promises of God may encourage us so as we shall never say to the wicked, "A confederacy;" for, upon condition of our avoiding all such confederacies and conjunctions, God promiseth never to break his covenant with us, Judg. 2.1,2, and to receive us as his sons and daughters, 2 Cor. 6.14,16-18. [George Gillepsie]

If the wicked be converted, he must be gluttonous and drunknen no more; he must live in pride, vanity, worldly-mindedness and sensual pleasures no more; and therefore he draws back from a holy life as it were from death itself. But what is this to those who have 'mortified the flesh with the affections and lusts'? Consider also that these forbidden pleasures are the greatest impediments, both of our holiness and of our truest pleasures. One of the reasons why God forbids them is because they hinder us from better. And if for our own good we must forsake them when we turn to God, we should therefore be the more willing to die in order to be free from the danger of them; and especially since death will transmit us to infinitely greater pleasures. [Richard Baxter]

By slighting of divine warnings, you will tempt satan to tempt your souls. Hethat dares slight divine warnings will stick at nothing that Satan shall tempt him to; yea, he does the utmost what lies in him to provoke Satan1 to follow him with the blackest and sorest temptations. He that slights divines warnings dams up all the springs of mercy, and turns the streams of loving-kindness and favour another way. Slighting of divine warnings will be the sword that will wound you, and the serpent that will sting you, and the worm that will still be gnawing upon you; especially (1). When your consciences are awakening; (2.) When you shall lie upon a dying bed; (3.) When you shall stand before a judgment seat; (4.) and lastly, when you shall awake with everlasting flames about your ears, Ps. lxxxi. 11 to the end; Jer vii. 23-29, 34; Isa. xiii. 14-16. Upon all these considerations, take heed of slighting the warnings of God, that you are under this day. [Thomas Brooks]

Labels: Thomas Brooks

Prayer is the soul's sincere desire,

Unuttered or expressed,

The motion of a hidden fire

That trembles in the breast.

Prayer is the burden of a sigh,

The falling of a tear,

The upward glancing of an eye

When none but God is near.

Prayer is the simplest form of speech

That infant lips can try;

Prayer the sublimest strains that reach

The Majesty on high.

Prayer is the Christian's vital breath,

The Christian's native air,

His watchword at the gates of death;

He enters heaven with prayer.

Prayer is the contrite sinner's voice,

Returning from his ways;

While angels in their songs rejoice,

And cry, "Behold, he prays!"

O Thou, by whom we come to God,

The Life, the Truth, the Way;

The path of prayer Thyself hast trod;

Lord, teach us how to pray. [James Montgomery]

Already we have looked at the spring where the church flows forth. At this point it is proposed that we are to believe the church with this end in view: that we may have assurance that the whole number of the elect are joined by the bond of faith into one church and society and one people of God, which Christ our Lord is leader and prince, and, so to speak, Head of the one body, just as in him before the foundation of the world they were all chosen to e gathered into God's kingdom.
Now this society is catholic, that is, universal, because there could not be two or three churches, but all God's elect are so united and co-joined together in Christ that as they are dependent upon one Head, they also grow together in one body, being joined and knit together as are the limbs of one body. They are made truly one since they live together in one faith, hope, and love, and in the same Spirit of God, called to the inheritance of eternal life.
It is also because as many have been chosen by God's eternal providence to be adopted into the number of the church--- all these are made holy by the Lord through spiritual regeneration.
The significance of the final phrase is still to be interpreted more clearly. Namely, the communion of believers is only valid in the sense that as a particular gift is reserved for each, all are truly made sharers in it, even though by God's dispensation it has been expressly given to one, not to others. Just as the members of one body share among themselves by some sort of community, each nonetheless has his special gift and distinct ministry. For, as has been said, they are gathered and fastened together into one body. We believe the church and its communion to be holy on this condition, that relying upon a solid faith in Christ, we too trust we are members of it.

From John Calvin's Catechism of 1538

A contrite spirit is a penitent one; one sorely grieved, and deeply sorrowful, for the sins it has committed against God, and to the damage of the soul; and so it is to be taken in all those places where a contrite spirit is made mention of (see Psa. 34:18; Isa. 57:15; 66:2)
As a man that has by his folly procured a broken leg or arm is heartily sorry that ever he was so foolish as to be engaged in such ways of idleness and vanity, so he whose heart is broken with a sense of God's wrath due to his sin hath deep sorrow in his soul, and is greatly repentant that ever he should be such a fool as, by rebellious doings, to bring himself and his soul to so much sharp affliction. Hence, while others are sporting themselves in vanity, such a one doth call his sin his greatest folly. "My wounds stink, and are corrupt," saith David, "because of my foolishness, and my sins are not hid from thee." (Psa 38:5; 69:5)
Men, whatever they say with their lips, cannot conclude, if yet their hearts want breaking, that sin is a foolish thing. Hence it says, "The foolishness of fools is folly" (Prov 14:24). That is, the foolishness of some men is that they take pleasure in their sins; for their sins are their foolishness, and the folly of their soul lies in their countenancing of this foolishness. But the man whose heart is broken, he is none of these, he cannot be one of these, any more than he that has his bones broken can rejoice that he is desired to play a match at football. [John Bunyan]

Truly my heart and soul have been far removed and deeply wounded by temptations and irritations of conscience, but I thank God that these have now largely relieved. So, then, it is my desire that I not be marked with the brand of a reprobate. I revoke all the questions and objections i raised and everything that may have tended in that direction. As for any ill-considered words I uttered in my trial, I ask forgiveness for them from a humble heart and the depths of my soul.[William Peacock]

Secondly, Remember, it is not hasty reading—but serious meditating upon holy and heavenly truths, that make them prove sweet and profitable to the soul. It is not the bee's touching of the flower, which gathers honey—but her abiding for a time upon the flower, which draws out the sweet. It is not he who reads most—but he who meditates most, who will prove the choicest, sweetest, wisest and strongest Christian.[Thomas Brooks]

Labels: Thomas Brooks

John 8
32Then you will know the truth, and the truth will set you free."

John 6:37. All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.
I. ALBEIT man, having brought himself into this woeful condition, be neither able to help himself, nor willing to be helped by God out of it, but rather inclined to lie still, insensible of it, till he perish; yet God, for the glory of his rich grace, hath revealed in his word a way to save sinners, viz. by faith in Jesus Christ, the eternal Son of God, by virtue of, and according to the tenor of the covenant of redemption, made and agreed upon between God the Father and God the Son, in the council of the Trinity, before the world began.
II. The sum of the covenant of redemption is this: God having freely chosen unto life a certain number of lost mankind, for the glory of his rich grace, did give them, before the world began, unto God the Son, appointed Redeemer, that, upon condition he would humble himself so far as to assume the human nature, of a soul and a body, unto personal union with his divine nature, and submit himself to the law, as surety for them, and satisfy justice for them, by giving obedience in their name, even unto the suffering of the cursed death of the cross, he should ransom and redeem them all from sin and death, and purchase unto them righteousness and eternal life, with all saving graces leading thereunto, to be effectually, by means of his own appointment, applied in due time to every one of them. This condition the Son of God (who is Jesus Christ our Lord) did accept before the world began, and in the fulness of time came into the world, was born of the Virgin Mary, subjected himself to the law, and completely paid the ransom on the cross: But by virtue of the foresaid bargain, made before the world began, he is in all ages, since the fall of Adam, still upon the work of applying actually the purchased benefits unto the elect; and that he doth by way of entertaining a covenant of free grace and reconciliation with them, through faith in himself; by which covenant, he makes over to every believer a right and interest to himself, and to all his blessings.
III. For the accomplishment of this covenant of redemption, and making the elect partakers of the benefits thereof in the covenant of grace, Christ Jesus was clad with the threefold office of Prophet, Priest, and King: made a Prophet, to reveal all saving knowledge to his people, and to persuade them to believe and obey the same; made a Priest, to offer up himself a sacrifice once for them all, and to intercede continually with the Father, for making their persons and services acceptable to him; and made a King, to subdue them to himself, to feed and rule them by his own appointed ordinances, and to defend them from their enemies.

From the Sum of Saving Knowledge

It is a matter of common agreement that without true religion we live a most miserable life, not above the level of brute beasts, and consequently there is no one who wishes to appear more completely alien to piety and the worship of God. Yet, there is a great difference in the way men declare there religion, for the majority goes by an earnest fear of God. But, whether they want to or not, they are repeatedly bought up short by this thought, that there is a divinity, by whose decision they stand or fall. Consequently, struck by that notion of such great power, they venerate it after a fashion in order not to call it down upon themselves by excessive contempt.

Yet, in the meantime they lead a most depraved life completely devoid of all zeal for uprightness, and display utter nonchalance in their contempt for God's judgment. Then, because they measure God not by His infinite majesty but by the foolish and stupid vanity of their own nature, they fall away from the true God. Accordingly, with however much they afterward weary themselves over worshipping God, they get nowhere, since it is not the eternal God but the dreams and ravings of their own heart they are adoring as God. But true Godliness does not consist in a fear of which willingly indeed flees from God's judgements, but since it cannot escape is terrified. True Godliness consists rather in a sincere feeling which loves God as Father as much as it fears and reverences him as Lord, embraces his righteousness and dreads offending Him worse than death. And whoever have been endowed with this Godliness dare not fashion out of their own rashness any God for themselves. Rather they seek from him the knowledge of the true God, and conceive him just as he shows and declares himself to be. [John Calvin]

Labels: John Calvin

The saints in heaven shall see and converse with Christ.
They shall see him, as appearing in his glorified human nature, with their bodily eyes; and this will be a most glorious sight. The loveliness of Christ as thus appearing will be a most ravishing thing to them; for though the bodies of the saints shall appear with an exceeding beauty and glory, yet the body of Christ will without doubt immensely surpass them, as much as the brightness of the sun does that of the stars. The glorified body of Christ will be the masterpiece of all God's workmanship the whole material universe. There shall be in his glorious countenance the manifestations of his glorious spiritual perfections, his majesty, his holiness, his surpassing grace, and love, and meekness. The eye will never be wearied with beholding this glorious sight. When Christ was transfigured in the mount, Peter was for making three tabernacles, that Christ, and Moses, and Elijah might remain there, and that the heavenly vision might never come to an end.Job looked forward to this sight of Christ, and comforted himself with the thoughts of it, when he said, "For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another."This will be the most glorious object that the saints will ever see with their bodily eyes. And there will be far more happiness redounding to the beholders from this sight than from any other; yea, the eyes of the glorified body will be given chiefly that the saints may behold this sight. [Johnathon Edwards]

Labels: Johnathan Edwards

It is right and holy therefore, men and brethren, rather to obey God than to follow those who, through pride and sedition, have become the leaders of a detestable emulation. For we shall incur no slight injury, but rather great danger, if we rashly yield ourselves to the inclinations of men who aim at exciting strife and tumults, so as to draw us away from what is good. Let us be kind one to another after the pattern of the tender mercy and benignity of our Creator. For it is written, "The kind-hearted shall inhabit the land, and the guiltless shall be left upon it, but transgressors shall be destroyed from off the face of it."57 And again [the Scripture] saith, "I saw the ungodly highly exalted, and lifted up like the cedars of Lebanon: I passed by, and, behold, he was not; and I diligently sought his place, and could not find it. Preserve innocence, and look on equity: for there shall be a remnant to the peaceful man. [John Calvin]

Labels: John Calvin

"If the soul be gracious,
the body shall be glorious."

This passage is a glorious promise to us. It's repeated twice because we tend to think "That doesn't quite make sense. These words are difficult to believe." No one could foresee that faith would be so important until Christ actually said, "Everyone who believes in me will have eternal life." Now Jerome, Ambrose and Cyprian all believed in Christ, yet they were executed. How do we fit this together with the promise of eternal life? When we see how people who believe in Christ cursed, condemned, exiled, even beheaded and burned, it's like having the rug pulled from under us. Christian's aren't allowed to live in peace. The promise about eternal life seems like a lie to us. If this is what eternal life means--that one is pursued--killed--then let the devil have that type of life.

But faith must close its eyes and refuse to pass judgement on what it sees or feels in the world. Believers won't become aware of eternal life until Christ raises them from the dead. meanwhile there eternal life is hidden in death. It's covered up and out of sight. But remember that as long as you live, and even when you're dying, you have forgivness. if you feel the weight of sin crushing you, you can still say, "My sins are forgiven." When your sins hunt you down, bit at you, and terrify you, you can look to Christ, put your feeble faith in him, and hold on tightly. [Martin Luther]

Labels: Martin Luther

Let me speak to you, how kind a fellow-prisoner is Christ to me! Believe me, this kind of cross (that would not go by my door, but would needs visit me) is still the longer the more welcome to me. It is true, my silent, Sabbaths have been, and still are, as glassy ice whereon my faith can scarce hold its feet, and I am often blown on my back and off my feet with a storm of doubting. Yet truly, my bonds all this time cast a mighty and rank smell of high and deep love in Christ. I cannot, indeed, see through my cross to the far-end; yet I believe I am in Christ's books, and in his decree (not yet unfolded to me), a man triumphing, dancing and singing on the other side of the Red Sea, and laughing and praising the Lamb, over beyond time, sorrow, deprivation, prelates indignation, losses, want of friends, and death. Heaven is not a fowl flying in the air (as men used to speak of things that are uncertain); nay, it is well paid for. Christ's comprisement lieth on glory for all the mourners in Zion, and shall never be loosed. Let us be glad and rejoice that we have blood, losses and wounds to show our Master and Captain at his appearance, and what we suffered for his cause. [Samuel Rutherford]

Labels: Samuel Rutherford

1. Of all the temptations that ever I met with in my life, to question the being of God, and the truth of His gospel, is the worst, and the worst to be borne; when this temptation comes, it takes away my girdle from me, and removeth the foundations from under me. Oh, I have often thought of that word, 'Have your loins girt about with truth'; and of that, 'When the foundations are destroyed, what can the righteous do?'


2. Sometimes, when, after sin committed, I have looked for sore chastisement from the hand of God, the very next that I have had from Him hath been the discovery of His grace. Sometimes, when I have been comforted, I have called myself a fool for my so sinking under trouble. And then, again, when I have been cast down, I thought I was not wise to give such way to comfort. With such strength and weight have both these been upon me.


3. I have wondered much at this one thing, that though God doth visit my soul with never so blessed a discovery of Himself, yet I have found again, that such hours have attended me afterwards, that I have been in my spirit so filled with darkness, that I could not so much as once conceive what that God and that comfort was with which I have been refreshed.


4. I have sometimes seen more in a line of the Bible than I could well tell how to stand under, and yet at another time the whole Bible hath been to me as dry as a stick; or rather, my heart hath been so dead and dry unto it, that I could not conceive the least drachm of refreshment, though I have looked it all over.


5. Of all tears, they are the best that are made by the blood of Christ; and of all joy, that is the sweetest that is mixed with mourning over Christ. Oh! it is a goodly thing to be on our knees, with Christ in our arms, before God. I hope I know something of these things.


6. I find to this day seven abominations in my heart: (1) Inclinings to unbelief. (2) Suddenly to forget the love and mercy that Christ manifesteth. (3) A leaning to the works of the law. (4) Wanderings and coldness in prayer. (5) To forget to watch for that I pray for. (6) Apt to murmur because I have no more, and yet ready to abuse what I have. (7) I can do none of those things which God commands me, but my corruptions will thrust in themselves, 'When I would do good, evil is present with me.'


7. These things I continually see and feel, and am afflicted and oppressed with; yet the wisdom of God doth order them for my good. (1) They make me abhor myself. (2) They keep me from trusting my heart. (3) They convince me of the insufficiency of all inherent righteousness. (4) They show me the necessity of flying to Jesus. (5) They press me to pray unto God. (6) They show me the need I have to watch and be sober. (7) And provoke me to look to God, through Christ, to help me, and carry me through this world. Amen. [John Bunyan]

I tell you from the LORD, there is gold within; look in this bag, the bag of affliction; count over all the gold which the LORD has given you in this affliction, and then you will be quiet. If a mercy be taken away from you, consider the burden that is taken away too. If a misery come, consider the mercy that comes with it. Labour ever, labour to see both together, as well what is for you as what is against you; then you will never be much discouraged, althought your affliction be never so great.[William Bridge]

Two are better than one; because they have a good reward for their labor.
For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up. Again, if two lie together, then they have heat: but how can one be warm alone?
And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken

Daniel, carried away in early years from his native land, followed in Babylon the good practice to which he had been accustomed in Judea, of religious society with his companions in bondage. He, and his three pious friends, by such means increased in wisdom, and became as remarkable for their spiritual health, as they were for their outward appearance, although fed on pulse, while they refused the delicacies of the king's table. Our Saviour had much private fellowship with his peculiar disciples; and they after his death met together for prayer, for praise, and for religious conference. Happy, my brethren, is the man, who finds Christian friends and associates: Iron sharpeneth iron; so a man sharpeneth the countenance of his friend; but wo to him that is alone when he falleth; for he hath not another to help him up. [Prov 27:17; Eccles 4:10] [Alexander MacLeod]

(1) Civil government is an ordinance of God established for
God's glory and and the welfare of man. To that end God has entrusted
into the hands of the lawful magistrate the sword. It is lawful for
Christians to serve as magistrates in a lawful government and in even in
an unlawful government (provided no oath of allegiance to an evil
constitution is required), to exercise capital punishment, just wars and
judicial recompense to the guilty, and for a Christian to exercise self-
defence.

(2) It is the duty of the civil magistrate to suppress all
false religion and to establish the true reformed religion (in doctrine, worship,
and government) by law within his realm.

Wherefore we condemn the Anabaptists, and all those troublesome spirits,
which do reject higher powers and magistrates, overthrow all laws and
judgments, make all goods common, and, to conclude, do abolish and
confound all those orders and degrees, which God hath appointed among
men for honesty's sake (Belgic Confession, Article 36).

Yet civil government has as its appointed end, so long as we live among
men, to cherish and protect the outward worship of God, to defend sound
doctrine of piety and the position of the church, to adjust our life to the
society of men, to form our social behavior to civil righteousness, to
reconcile us with one another, and to promote general peace and
tranquility (Calvin, Institutes, IV, XX, 2, p.1487, emphases added).

Moreover, to kings, princes, rulers, and magistrates, we affirm that chiefly
and most principally the conservation and purgation of the religion
appertains; so that not only they are appointed for civil policy, but also for
maintenance of the true religion, and for suppressing of idolatry and
superstition whatsoever: as in David, Jehoshaphat, Hezekiah, Josiah, and
others, highly commended for their zeal in that case, may be espied (_The
Scottish Confession of Faith_, Chapter 24, emphases added).

The orthodox churches believe also, and do willingly acknowledge, that
every lawful magistrate, being by God himself constituted the keeper and
defender of both tables of the law, may and ought first and chiefly to take
care of God's glory, and (according to his place, or in his manner and way)
to preserve religion when pure, and to restore it when decayed and
corrupted: and also to provide a learned and godly ministry, schools also
and synods, as likewise to restrain and punish as well atheists,
blasphemers, heretics and schismatics, as the violators of justice and civil
peace [George Gillepsie]

Paul, in Titus 1:14, says: "Teach them not to give heed to Jewish fables, and commandments of men, that turn them from the truth."

This is a strong command, that we are not at all to regard the commandments of men. Is not this clear enough? And Paul gives his reason: they turn men from the truth, he says. For as has been said above, the heart cannot trust in Christ and at the same time in the doctrines or the works of men. Therefore, as soon as a man turns to the doctrines of men he turns away from the truth, and does not regard it. On the other hand, he who finds his comfort in Christ cannot regard the commandments and the works of men. Look now, whose ban you should fear most! The pope and his followers cast you far beyond hell if you do not heed their commandments, and Christ commands you not to heed them on pain of His ban. Consider whom you wish to obey. 8. 2 Peter 2:1-3: "There shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, by reason of whom the way of truth shall be evil spoken of, and through covetousness shall they with feigned words make merchandise of you." [Martin Luther]

Labels: Martin Luther

"I can hardly recollect a single plan of mine, of which I have not since seen reason to be satisfied, that had it taken place in season and circumstance just as I proposed, it would, humanly speaking, have proved my ruin; or at least it would have deprived me of the greater good the Lord had designed for me. We judge of things by their present appearances, but the Lord sees them in their consequences, if we could do so likewise we should be perfectly of His mind; but as we cannot, it is an unspeakable mercy that He will manage for us, whether we are pleased with His management or not; and it is spoken of as one of his heaviest judgments, when He gives any person or people up to the way of their own hearts, and to walk after their own counsels." [John Newton]

The mandatory part of the commandment implied is that we
stand up for others and vindicate them when they are injured by
lying lips. This is the sense of the commandment, not only that we
should not slander falsely or accuse others; but that we should
witness for them, and stand up in their defence, when we know them
to be traduced. A man may wrong another as well by silence as by
slander, when he knows him to be wrongfully accused, yet does not
speak in his behalf. If others cast false aspersions on any, we
should wipe them off. When the apostles were filled with the wine of
the Spirit, and were charged with drunkenness, Peter openly
maintained their innocence. 'These are not drunken, as ye suppose.'
Acts 2: 15. Jonathan knowing David to be a worthy man, and all those
things Saul said of him to be slanders, vindicated him. 'David has
not sinned against thee; his works have been to thee-ward very good.
Wherefore then wilt thou sin against innocent blood, to slay David
without a cause?' I Sam 19: 4, 5. When the primitive Christians were
falsely accused for incest, and killing their children, Tertullian
wrote a famous apology in their vindication. This is to act the part
both of a friend and of a Christian, to be an advocate for another,
when he is wronged in his good name. [Thomas Watson]

Labels: Thomas Watson

Concerning company, I advise,—

1. That thou never cast thyself into wicked company, or press amongst the profane, especially from choice, voluntarily and delightfully; and abide no longer with them at any time, upon any occasion, than thou hast found warrant and a calling thereunto. It is uncomely, and incompatible with good conscience, and is not for the honour or comfort of God's children, to keep company, or familiarly converse, with graceless men.

In which point, to prevent misconceptions and mistakings, consider there is a double fellowship: 1. Common, cold, and more general: in trading, bargaining, buying, selling, saluting, eating and drinking together, and in other passages of humanity and intercourse of civil society, to which charity, nature, necessity, or the exigencies of our general or particular calling, do warrantably lead us. 2. Special, dear, intimate: in consultations and counsels about matters of special secrecy, greatest weight, and highest consequence; in spiritual refreshments, religious conferences, prayer, marriage, all manner of nearest engagements; in a free, unreserved communication of their souls, mutual exchange of the thoughts of their hearts, faithful revelations of the spiritual state of their consciences one to another, and in such like blissful pangs and passages of Christian love and ardent sanctified affection.

The former of these the Christian must of necessity entertain and exercise sometimes with the men of this world, except he will go out of the world, 1 Cor 5:10. But the second fellowship is peculiar to the saints. The Christian is bound by the book of God, by the law of heaven, by his allegiance to his Lord and Sovereign, and by the common charter of God's children, from conversing with delightful intimacy, and from the exchange and exercise of those special passages of dearest acquaintance, with profane men, children of darkness, and enemies of God. For these, and the like reasons, he thereby incurs a double hazard: the one, of infection with sin; the other, of infliction of punishment.

"He that toucheth pitch," saith the wise man, "shall be defiled therewith; and he that hath fellowship with a proud man, shall be like unto him." "Can a man take fire in his bosom, and his clothes not be burned? Can one go upon hot coals, and his feet not be burned?" Prov 6:27-28. Neither can any familiarly and intimately converse with a profane man but he shall be corrupted. [Robert Bolton]

God is a present portion. He is a portion in hand, he is a portion in possession. All the scriptures that are cited to prove the doctrine, evidence this to be a truth, Ps 48:14; Isa 25:9. And so doth that Ps 46:1, "God is a very present help in trouble." God is a present help in many troubles, in great troubles, and in continued troubles [2] When the people of God are in their greatest extremity, then God will be a present help, a present portion to them: Isa 43:2, "When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee." God will be a present help, a present relief, a present support, a present comfort, a present portion to his people, in all those great and various trials that they may be exercised under: Ps 142:5, "I cried unto thee, O Lord: I said, Thou art my refuge and my portion in the land of the living." God is a portion in present possession, and not a portion in reversion. The psalmist doth not say, Thou mayest be my portion in another world, but "Thou art my portion in the land of the living;" nor he doth not say, Thou wilt be my portion in another world, but "Thou art my portion in the land of the living." Look, as Elkanah gave Hannah a worthy portion in hand, 1 Sam 1:5, so God gives himself to his saints as a worthy portion in hand. Many men wait, and wait long, for their earthly portions before they enjoy them; yea, their patience is oftentimes wore so threadbare in waiting, that they wish their parents in Abraham's bosom; ay, and sometimes in a worser place, that so they may inherit their honours, lordships, lands, treasures, etc. Look, as a bird in the hand is worth two, ay, ten, in the bush, so a portion in possession is worth two, ay, ten, in reversion. Now, God is a portion in present possession, and that speaks out the excellency of the saints'
portion. As he in Plutarch said of the Scythians, that although they had no music nor vines among them, yet, as a better thing, they had gods, so I may say, though the saints have not this, nor that, nor the other earthly portion among them, yet, as a better thing, they have God for their present portion; and what can they desire more? [Thomas Brooks]

Labels: Thomas Brooks