The goal of the Christian life is not external conformity or mindless action, but a passionate love for God informed by the mind and embraced by the will. So the path forward is not to decrease one’s affections but rather to enlarge them and fill them with “heavenly things.”
-- John Owen (via www.newdemonstration.com)
Saturday, July 4, 2009
Friday, July 3, 2009
AMUSED
From Gracegems
(Letters of John Newton) Concerning 'Handel's Messiah' John Newton wrote:
How shall we view the people of our times? I see the great mass of people involved in one common charge of high treason against the omnipotent God! They are already in a state of imprisonment, but have not yet been brought to their trial. The evidence against them is so plain, strong and pointed, that there is not the least doubt of their guilt being fully proved--and that nothing but a free pardon from God can preserve them from their deserved eternal punishment!
In this situation, it would seem in their best interest--to avail themselves of every expedient in their power for obtaining God's mercy. But they are entirely heedless of their imminent danger, and are wholly taken up with contriving methods of amusing themselves, that they may pass away the term of their imprisonment with as much cheerfulness as possible!
Among other resources, they call in the assistance of music--and they are particularly pleased with 'Handel's Messiah'. They choose to make . . .
the solemnities of their impending judgment,
the character of their Judge,
the methods of His procedure, and
the dreadful punishment to which they are exposed
--the themes of their musical entertainment!
And, as if they were quite unconcerned in the outcome--their attention is chiefly fixed upon the skill of the composer, in adapting the style of his music--to the very solemn subjects with which they are trifling!
The offended King, however, unasked by them, and out of His great mercy and compassion towards those who have no pity for themselves, sends them a gracious message. He assures them that He is unwilling that they should eternally perish; and that He requires, yes, He entreats them to submit to Him! He points out a way in which He offers them a free and a full pardon!
But, instead of taking a single step towards a compliance with His undeserved and gracious offer--they set His message to music! And this, together with a description of their present hopeless state, and of the fearful doom awaiting them if they continue obstinate, is sung for their entertainment, and accompanied with every kind of music!
Surely, if such a case as I have supposed, could be found in real life, though I might admire the musical taste of these people--I would certainly commiserate their stupidity and hardness of heart!
(Letters of John Newton) Concerning 'Handel's Messiah' John Newton wrote:
How shall we view the people of our times? I see the great mass of people involved in one common charge of high treason against the omnipotent God! They are already in a state of imprisonment, but have not yet been brought to their trial. The evidence against them is so plain, strong and pointed, that there is not the least doubt of their guilt being fully proved--and that nothing but a free pardon from God can preserve them from their deserved eternal punishment!
In this situation, it would seem in their best interest--to avail themselves of every expedient in their power for obtaining God's mercy. But they are entirely heedless of their imminent danger, and are wholly taken up with contriving methods of amusing themselves, that they may pass away the term of their imprisonment with as much cheerfulness as possible!
Among other resources, they call in the assistance of music--and they are particularly pleased with 'Handel's Messiah'. They choose to make . . .
the solemnities of their impending judgment,
the character of their Judge,
the methods of His procedure, and
the dreadful punishment to which they are exposed
--the themes of their musical entertainment!
And, as if they were quite unconcerned in the outcome--their attention is chiefly fixed upon the skill of the composer, in adapting the style of his music--to the very solemn subjects with which they are trifling!
The offended King, however, unasked by them, and out of His great mercy and compassion towards those who have no pity for themselves, sends them a gracious message. He assures them that He is unwilling that they should eternally perish; and that He requires, yes, He entreats them to submit to Him! He points out a way in which He offers them a free and a full pardon!
But, instead of taking a single step towards a compliance with His undeserved and gracious offer--they set His message to music! And this, together with a description of their present hopeless state, and of the fearful doom awaiting them if they continue obstinate, is sung for their entertainment, and accompanied with every kind of music!
Surely, if such a case as I have supposed, could be found in real life, though I might admire the musical taste of these people--I would certainly commiserate their stupidity and hardness of heart!
AND NO MORE
A minister may fill his pews, his communion roll, the mouths of the public, but what that minister is on his knees in secret before God Almighty, that he is and no more.”
-- John Owen
-- John Owen
Thursday, July 2, 2009
DEPRAVITY
Depravity According to Calvin: John MacArthur explains Calvin’s view of human depravity:
The phrase “total depravity” (not an expression of Calvin’s but a phrase descriptive of his view) has an unfortunate ambiguity about it. Many who are exposed to that terminology for the first time suppose it means Calvin taught that all sinners are as thoroughly bad as they possibly can be.
But Calvin expressly disclaimed that view. He acknowledged that “in every age there have been persons who, guided by nature, have striven toward virtue throughout life” [Calvin, Institutes of the Christian Religion, 2.3.3.]. Calvin suggested that such people (even though there are “lapses . . . in their moral conduct” [Ibid.]) are of commendable character, from a human point of view. “They have by the very zeal of their honesty given proof that there was some purity in their nature” [Ibid.]. He went even further: “These examples, accordingly, seem to warn us against adjudging man’s nature wholly corrupted, because some men have by its prompting not only excelled in remarkable deeds, but conducted themselves most honorably throughout life” [Ibid., emphasis added.].
Nevertheless, Calvin went on to say, such thinking actually points the wrong direction. Instead, “it ought to occur to us that amid this corruption of nature there is some place for God’s grace; not such grace as to cleanse it, but to restrain it inwardly” [Ibid.].
Calvin was describing here what later theologians called “common grace”—the divine restraining influence that mitigates the effects of our sin and enables even fallen creatures to display—never perfectly, but always in a weak and severely blemished way—the image of God that is still part of our human nature, marred though it was by the fall.
In other words, depravity is “total” in the sense that it infects every part of our being—not the body only; not the feelings alone; but flesh, spirit, mind, emotions, desires, motives, and will together. We’re not always as bad as we can be, but that is solely because of God’s restraining grace. We ourselves are thoroughly depraved, because in one way or another sin taints everything we think, do, and desire. Thus, we never fear God the way we should, we never love Him as much as we ought, and we never obey Him with a totally pure heart. That, for Calvin, is what depravity means.
Calvin’s thorough treatment of human depravity is one of his most important legacies. Next to his work on the doctrine of justification by faith, it may be the most vital aspect of his doctrinal system. He brought clarity to a crucial principle that had practically fallen into obscurity over the centuries since Augustine’s conflict with Pelagius: to magnify human free will or minimize the extent of human depravity is to downplay the need for divine grace, and that undermines every aspect of gospel truth.
Once a person truly grasps the truth of human depravity, the more difficult and controversial principles of Calvinist soteriology fall into place. Unconditional election, the primacy and efficacy of saving grace, the need for substitutionary atonement, and the perseverance of those whom God graciously redeems are all necessary consequences of this principle.
—John MacArthur, John Calvin: A Heart for Devotion, Doctrine, and Doxology, ed. Burk Parsons (Reformation Trust, 2008), 137–138
by David at Thirsty Theologian
The phrase “total depravity” (not an expression of Calvin’s but a phrase descriptive of his view) has an unfortunate ambiguity about it. Many who are exposed to that terminology for the first time suppose it means Calvin taught that all sinners are as thoroughly bad as they possibly can be.
But Calvin expressly disclaimed that view. He acknowledged that “in every age there have been persons who, guided by nature, have striven toward virtue throughout life” [Calvin, Institutes of the Christian Religion, 2.3.3.]. Calvin suggested that such people (even though there are “lapses . . . in their moral conduct” [Ibid.]) are of commendable character, from a human point of view. “They have by the very zeal of their honesty given proof that there was some purity in their nature” [Ibid.]. He went even further: “These examples, accordingly, seem to warn us against adjudging man’s nature wholly corrupted, because some men have by its prompting not only excelled in remarkable deeds, but conducted themselves most honorably throughout life” [Ibid., emphasis added.].
Nevertheless, Calvin went on to say, such thinking actually points the wrong direction. Instead, “it ought to occur to us that amid this corruption of nature there is some place for God’s grace; not such grace as to cleanse it, but to restrain it inwardly” [Ibid.].
Calvin was describing here what later theologians called “common grace”—the divine restraining influence that mitigates the effects of our sin and enables even fallen creatures to display—never perfectly, but always in a weak and severely blemished way—the image of God that is still part of our human nature, marred though it was by the fall.
In other words, depravity is “total” in the sense that it infects every part of our being—not the body only; not the feelings alone; but flesh, spirit, mind, emotions, desires, motives, and will together. We’re not always as bad as we can be, but that is solely because of God’s restraining grace. We ourselves are thoroughly depraved, because in one way or another sin taints everything we think, do, and desire. Thus, we never fear God the way we should, we never love Him as much as we ought, and we never obey Him with a totally pure heart. That, for Calvin, is what depravity means.
Calvin’s thorough treatment of human depravity is one of his most important legacies. Next to his work on the doctrine of justification by faith, it may be the most vital aspect of his doctrinal system. He brought clarity to a crucial principle that had practically fallen into obscurity over the centuries since Augustine’s conflict with Pelagius: to magnify human free will or minimize the extent of human depravity is to downplay the need for divine grace, and that undermines every aspect of gospel truth.
Once a person truly grasps the truth of human depravity, the more difficult and controversial principles of Calvinist soteriology fall into place. Unconditional election, the primacy and efficacy of saving grace, the need for substitutionary atonement, and the perseverance of those whom God graciously redeems are all necessary consequences of this principle.
—John MacArthur, John Calvin: A Heart for Devotion, Doctrine, and Doxology, ed. Burk Parsons (Reformation Trust, 2008), 137–138
by David at Thirsty Theologian
STEALING
"Somebody once told John Bunyan that he had preached a delightful sermon. "You are too late," said John, "the devil told me that before I left the pulpit." Satan is adept in teaching us how to steal our Master’s glory."
- C. H. Spurgeon
- C. H. Spurgeon
Wednesday, July 1, 2009
REAL JOY
An Oxymoron: Sad Saints
from Puritan At Heart
Christian, what bad news has Christ brought from heaven with him, that makes you walk with your arms folded and pensive countenance? To see a wicked man merry, or a Christian sad is alike uncomely. "A feast is made for laughter," says Solomon. I am sure God intended his people's joy in the feast of the Gospel; mourners were not to sit at God's table (Deut. 26:14).
Truly the saint's heaviness reflects unkindly upon God himself. We do not commend his cheer, if it does not cheer us. What saith the world? "The Christian's life is but a melancholy walk," thinks the carnal wretch, "it is a dry feast they sit at, where so little wine of joy is drunk." And will you confirm them in this their opinion, Christian? Shall they have your example to produce against Christ and his Word, which promises peace and joy to all that will come to this feast?...
Now will they believe 'tis good news indeed the Gospel brings, when they can read it in your cheerful lives; but when they observe Christians sad with this cup of salvation in their hands, truly they will suspect the wine in it is not so good as the preachers commend it... O Christians, let the world see you are not losers in your joy, since you have been acquainted with the Gospel; give them not cause to think by your uncomfortable walking, that when they become Christians, they must bid farewell to all joy, and resolve to spend their days in the hour of mourning.
--William Gurnall, "A Homiletic Encyclopedia, pp. 757."
http://www.apuritanatheart.com/puritanism/devotionals/misc-puritans/578-an-oxymoron-sad-saints
I fail in this area daily and for years, I have a long way to grow.
from Puritan At Heart
Christian, what bad news has Christ brought from heaven with him, that makes you walk with your arms folded and pensive countenance? To see a wicked man merry, or a Christian sad is alike uncomely. "A feast is made for laughter," says Solomon. I am sure God intended his people's joy in the feast of the Gospel; mourners were not to sit at God's table (Deut. 26:14).
Truly the saint's heaviness reflects unkindly upon God himself. We do not commend his cheer, if it does not cheer us. What saith the world? "The Christian's life is but a melancholy walk," thinks the carnal wretch, "it is a dry feast they sit at, where so little wine of joy is drunk." And will you confirm them in this their opinion, Christian? Shall they have your example to produce against Christ and his Word, which promises peace and joy to all that will come to this feast?...
Now will they believe 'tis good news indeed the Gospel brings, when they can read it in your cheerful lives; but when they observe Christians sad with this cup of salvation in their hands, truly they will suspect the wine in it is not so good as the preachers commend it... O Christians, let the world see you are not losers in your joy, since you have been acquainted with the Gospel; give them not cause to think by your uncomfortable walking, that when they become Christians, they must bid farewell to all joy, and resolve to spend their days in the hour of mourning.
--William Gurnall, "A Homiletic Encyclopedia, pp. 757."
http://www.apuritanatheart
I fail in this area daily and for years, I have a long way to grow.
ADOPTION
RT @timmybrister: “If we did but know what this privilege of adoption is, all the riches of all the kingdoms in the world would be but as filthy dung to us.”
-- Jeremiah Burroughs
(and, I would add...: all the tribulations of all the days in the world would be but as forgotten humor to us." To remember it would only bring laughter in contrast, not frustration;
-- Jeremiah Burroughs
(and, I would add...: all the tribulations of all the days in the world would be but as forgotten humor to us." To remember it would only bring laughter in contrast, not frustration;
Sunday, June 28, 2009
SET FORTH
"What is needed today is a Scriptural setting forth of the character of God - His absolute sovereignty, His ineffable holiness, His inflexible justice, His unchanging veracity. What is needed today is a scriptural setting forth of the condition of the natural man - his total depravity, his spiritual insensibility, his inveterate hostility to God, the fact that he is "condemned already" and that the wrath and that the wrath of a sin-hating God is even now abiding upon him - the alarming danger in which sinners are - the indescribably awful doom which awaits them, the fact that if they follow only a little further their present course they shall most certainly suffer the due reward of their iniquities - a setting forth of the nature of that punishment which awaits the lost - the awfulness of it, the hopelessness of it, the un-endurableness of it, the endlessness of it. It is because of these convictions that, by pen as well as by voice, we are seeking to raise the alarm."
- A.W. PINK
from FB friend RM.
- A.W. PINK
from FB friend RM.
TECHNIQUE
Today we know more about steps to God than about God Himself. We are more likely to hear a sermon next Sunday on getting closer to Christ than on Christ himself. Technique over truth, method over message – these are Pietist legacies, in spite of its positive contributions.
– Michael Horton
– Michael Horton
Thursday, June 25, 2009
DESPAIR
Just as the sinner's despair of any hope from himself is the first prerequisite of a sound conversion, so the loss of all confidence in himself is the first essential in the believer's growth in grace. - A. W. Pink
via: www.monergism.com
via: www.monergism.com
Wednesday, June 24, 2009
ASCRIBES TO MAN
"Free-will doctrine – what does it? It magnifies man into God; it declares God’s purposes a nullity, since they cannot be carried out unless men are willing. It makes God’s will a waiting servant to the will of man, and the whole covenant of grace dependent upon human action. Denying election on the ground of injustice it holds God to be a debtor to sinners..."
so that if He gives grace to one He is bound to do so to all. It teaches that the blood of Christ was shed equally for all men and since some are lost, this doctrine ascribes the difference to man... Read More’s own will, thus making the atonement itself a powerless thing until the will of man gives it efficacy. Those sentiments dilute the scriptural description of man’s depravity, and by imputing strength to fallen humanity, rob the Spirit of the glory of His effectual grace: this theory says in effect that it is of him that willeth, and of him that runneth, and not of God that showeth mercy." - C. H. Spurgeon
courtesy: Ryan Miley
so that if He gives grace to one He is bound to do so to all. It teaches that the blood of Christ was shed equally for all men and since some are lost, this doctrine ascribes the difference to man... Read More’s own will, thus making the atonement itself a powerless thing until the will of man gives it efficacy. Those sentiments dilute the scriptural description of man’s depravity, and by imputing strength to fallen humanity, rob the Spirit of the glory of His effectual grace: this theory says in effect that it is of him that willeth, and of him that runneth, and not of God that showeth mercy." - C. H. Spurgeon
courtesy: Ryan Miley
INVITING OTHERS
The outward appearance and condition of the saints in those days being very mean and contemptible, - their leaders being accounted as the filth of this world, and as the
offscouring of all things, - the inviting others unto fellowship with them, and a participation of the precious things which they did enjoy, seems to be exposed to many contrary reasonings and objections: "What benefit is there in communion with them? Is it any thing else but to be sharers in troubles, reproaches, scorns, and all manner of evils?"
To prevent or remove these and the like exceptions, the apostle gives them to whom he wrote to know (and that with some earnestness of expression), that notwithstanding all the disadvantages their fellowship lay under, unto a carnal view, yet in truth it was, and would be found to be (in reference to some with whom they held it), very honourable, glorious, and desirable. For "truly," saith he, "our fellowship is with the Father, and with his Son Jesus Christ."
John Owen. Communion with God. page 1
offscouring of all things, - the inviting others unto fellowship with them, and a participation of the precious things which they did enjoy, seems to be exposed to many contrary reasonings and objections: "What benefit is there in communion with them? Is it any thing else but to be sharers in troubles, reproaches, scorns, and all manner of evils?"
To prevent or remove these and the like exceptions, the apostle gives them to whom he wrote to know (and that with some earnestness of expression), that notwithstanding all the disadvantages their fellowship lay under, unto a carnal view, yet in truth it was, and would be found to be (in reference to some with whom they held it), very honourable, glorious, and desirable. For "truly," saith he, "our fellowship is with the Father, and with his Son Jesus Christ."
John Owen. Communion with God. page 1
Tuesday, June 23, 2009
PRAY PRAY PRAY
We are not commanded to preach, hear, fast, watch, or give continually. But we are commanded to pray continually, as though prayer were more needful than all the rest...We lack continually, and we are tempted continually, and we sin continually. Therefore, we need to pray to God continually, that God would supply our wants and forgive our sins, and prevent our temptations.
To pray continually is to lift up our hearts to God and to pray in our thoughts.... though we open not our lips.
God is readier to give, than we to ask. Therefore let us pray that our neglect of prayer may be forgiven
---Henry Smith "The benefit of contentation."
from: http://www.apuritanatheart.com/puritanism/daily-quote
To pray continually is to lift up our hearts to God and to pray in our thoughts.... though we open not our lips.
God is readier to give, than we to ask. Therefore let us pray that our neglect of prayer may be forgiven
---Henry Smith "The benefit of contentation."
from: http://www.apuritanatheart.com/puritanism/daily-quote
LUTHER INSISTED
Luther recovered the gospel, and thereby instituted a truly evangelical revival, when he broke free from the Medieval-Scholastic Nature/Grace metaphysical scheme. In his significant breakthrough insight, faith was no longer understood by him as a natural preparation for grace, as the fulfillment of a condition for receiving supernatural grace by the performance of something that was within man's natural capacity to do. The soteriological scheme of Scholastic theology was synergistic, because Pelagian: God responded to man; man cooperated with God according to his native ability.
Against this Pelagian synergism, Luther insisted on total inability: the utter incapacitation and absolute impotence of the natural man in abject bondage to sin. Faith therefore could not be a condition for grace, for it could not be exercised out of inherently human resources as a natural act performed of sinful man's own initiative for the purpose of man's fitting and preparing himself to be a suitable candidate for receiving grace. Faith itself could only be the result of a prevening supernatural act; it was a free gift of divine grace, resulting entirely from God's unconditioned, monergistic action.
Justification thus was not obtained because of faith, merely through faith—a faith wrought in us. Rather than a cooperation of Nature and Grace (the synergism of mutual effort by both God and man), God acts unilaterally and exclusively, taking the sole initiative in a free act of sovereign grace—grace that is altogether prior to, and productive of, justifying faith. The sola fide arises out of, and is nothing other than, sola gratia.
- Joseph P. Braswell
courtesy: www.reformationtheology.com
Monday, June 22, 2009
CONFESSING CHRIST
“True, those who confess Christ, shall be confessed by him; and it is as true, that this confession is equivalent to a promise of salvation. But you must know, that professing Christ, is not confessing him: for to profess Christ is one thing—to confess Christ is another.
Confession is a living testimony for Christ, in a time when religion suffers. Profession may be only a lifeless formality, in a time when religion prospers. To confess Christ, is to choose his ways, and own them. To profess Christ, is to plead for his ways—and yet not live in them. Profession may be from a feigned love to the ways of Christ; but confession is from a rooted love to the person of Christ.
To profess Christ, is to own him when none deny him; to confess Christ, is to plead for him, and suffer for him, when others oppose him. Hypocrites may be professors; but the martyrs are the true confessors. Profession is a swimming down the stream. Confession is a swimming against the stream. Now many may swim with the stream, like the dead fish—which cannot swim against the stream, with the living fish. Many may profess Christ, who cannot confess Christ; but in the end, notwithstanding their profession, such as those will be found to be not true Christians.”
- Matthew Meade
Confession is a living testimony for Christ, in a time when religion suffers. Profession may be only a lifeless formality, in a time when religion prospers. To confess Christ, is to choose his ways, and own them. To profess Christ, is to plead for his ways—and yet not live in them. Profession may be from a feigned love to the ways of Christ; but confession is from a rooted love to the person of Christ.
To profess Christ, is to own him when none deny him; to confess Christ, is to plead for him, and suffer for him, when others oppose him. Hypocrites may be professors; but the martyrs are the true confessors. Profession is a swimming down the stream. Confession is a swimming against the stream. Now many may swim with the stream, like the dead fish—which cannot swim against the stream, with the living fish. Many may profess Christ, who cannot confess Christ; but in the end, notwithstanding their profession, such as those will be found to be not true Christians.”
- Matthew Meade
I CANNOT
"I believe that by my own reason or strength I cannot believe in Jesus Christ, my Lord, or come to Him. But the Holy Spirit has called me through the Gospel, elightened me with His gifts, and sanctified and preserved me in true faith."
-Martin Luther, on Monergism, from his small catechism
-Martin Luther, on Monergism, from his small catechism
NONE EFFECT
"To suppose that whatever God requireth of us that we have power of ourselves to do, is to make the cross and grace of Jesus Christ of none effect."
-John Owen
-John Owen
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