Hebrews 6:18-20

That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:18-20

Some believe the anchor was the first Christian symbol preceeding the cross. We can read some history on the subject here but the very real question for us is whether Christ is truly the anchor of our souls today? If not, have you considered why not?

Image credits here and here

Westminster Wednesday #102

We're quickly drawing to a close on our study. Let's continue...

Q. 102. What do we pray for in the second petition? A. In the second petition, which is, [Thy kingdom come,] we pray that Satan’s kingdom may be destroyed, and Mat the kingdom of grace may be advanced, ourselves and others brought into it, and kept in it, and that the kingdom of glory may be hastened.

Q. 1. What is the first thing signified by the kingdom of God here? A. The gospel is here intended by the kingdom of God, Matthew 13:47. Again, the kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind.
Q. 2. What is the thing signified by the coming of this kingdom of God? A. It signifies the removal of all impediments, that hinder its propagation in the world; 2 Thessalonians 3:1. Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you.
Q. 3. Who, and what hinders the propagation of it? A. Antichrist, that man of sin, hinders it externally; 2 Thessalonians 2:4. Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. The devil and men’s lusts internally; 1 Thessalonians 2:18. Wherefore we would have come unto you (even I Paul) once and again; but Satan hindered us. Luke 19:14. But his citizens hated him, and sent a messenger after him, saying, We will not have this man to reign over us.
Q. 4. What then is the desire of all good men, with respect to the coming of the gospel-kingdom? A. That all nations may be brought to Christ by the preaching of it, and so Christ’s kingdom be greatly exalted and enlarged; Isaiah 2:2. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow into it.
Q. 5. What is the second thing here meant by the kingdom of God? A. It signifies and intends the work of saving grace wrought in men’s souls; Luke 17:21. Behold, the kingdom of God is within you.
Q. 6. Why is this work of grace called the kingdom of God? A. Because wherever saving-grace comes, it subdues the soul to Christ’s sceptre; 2 Corinthians 10:5. Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringeth into captivity every thought to the obedience of Christ.
Q. 7. Wherein consists the kingdom of grace? A. It consists not in external rites and observances, but in righteousness, and peace, and joy in the Holy Ghost; Romans 14:17. For the kingdom of God is not meat and drink, but righteousness and peace, and joy in the Holy Ghost.
Q. 8. What do we ask of God in this petition, with respect to this kingdom of grace? A. Herein we desire not only our own personal progressive sanctification, but the sanctification of others all the world over; Acts 26:29. And Paul said, I would to God that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.
Q. 9. What is the third thing here meant by the kingdom of God? A. By it is here meant the future state of glory and blessedness; 1 Corinthians 15:50. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God, &c.
Q. 10. Why is the heavenly state called the kingdom of God? A. This is called the kingdom of God, because in that state God reigns over his people gloriously, there being no rebellion in them in the least degree; Luke 20:36. For they are equal unto the angels, and are the children of God, being the children of the resurrection. And they reign with Christ; Revelation 3:21. To him that overcometh, will I grant to sit with me in my throne, &c.
Q. 11. What do we desire in prayer for the coming of this kingdom? A. We desire not only our p reservation in our passage to that state of glory; 1 Peter 5:10. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you? But the hastening of it to ourselves and others; Revelation 22:20. Amen, even so come Lord Jesus.
Q. 12. What is the first instruction hence? A. That the gospel is an invaluable mercy, as it is the instrument of bringing us into Christ’s gracious and glorious kingdom; Acts 26:18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.
Q. 13. What is the second inference from hence? A. That men may really hate and oppose the very thing they pray for.
Q. 14. What is the last instruction hence? A. That how firmly soever Satan’s and Antichrist’s kingdom seem to be founded in the world, they must and shall fall before the daily prayers of the saints.

Psalm 34 from the Scottish Psalter

1 God will I bless all times; his praise
my mouth shall still express.
2 My soul shall boast in God: the meek
shall hear with joyfulness.
3 Extol the Lord with me, let us
exalt his name together.
4 I sought the Lord, he heard, and did
me from all fears deliver.
5 They looked to him, and lightened were:
not shamèd were their faces.
6 This poor man cried, God heard, and saved
him from all his distresses.
7 The angel of the Lord encamps,
and round encompasseth
All those about that do him fear,
and them delivereth.
8 O taste and see that God is good:
who trusts in him is blessed.
9 Fear God his saints: none that him fear
shall be with want oppressed.
10 The lions young may hungry be,
and they may lack their food:
But they that truly seek the Lord
shall not lack any good.
11 O children, hither do ye come,
and unto me give ear;
I shall you teach to understand
how ye the Lord should fear.
12 What man is he that life desires,
to see good would live long?
13 Thy lips refrain from speaking guile,
and from ill words thy tongue.
14 Depart from ill, do good, seek peace,
pursue it earnestly.
15 God's eyes are on the just; his ears
are open to their cry.
16 The face of God is set against
those that do wickedly,
That he may quite out from the earth
cut off their memory.
17 The righteous cry unto the Lord,
he unto them gives ear;
And they out of their troubles all
by him delivered are.
18 The Lord is ever nigh to them
that be of broken sp'rit;
To them he safety doth afford
that are in heart contrite.
19 The troubles that afflict the just
in number many be;
But yet at length out of them all
the Lord doth set him free.
20 He carefully his bones doth keep,
whatever can befall;
That not so much as one of them
can broken be at all.
21 Ill shall the wicked slay; laid waste
shall be who hate the just.
22 The Lord redeems his servants' souls;
none perish that him trust.

Image credit

Something To Think About As You Start Your Week

From Lamentations 3 we read...

38 Is it not from the mouth of the Most High that good and bad come? 39 Why should a living man complain, a man, about the punishment of his sins? 40 Let us test and examine our ways, and return to the Lord!

but also...

31 For the Lord will not cast off forever, 32 but, though he cause grief, he will have compassion according to the abundance of his steadfast love; 33 for he does not willingly afflict or grieve the children of men.

More Suffering Resources

I posted last week on the subject of suffering and offered some suggestions and resources. Let me provide a few more. John Piper has four sermons on suffering given at Wheaton College last year that can be found here: Part 1 Part 2 Part 3 Part 4. Don Carson also has much wisdom in this area and he recently he offered the following at Omaha Bible Church: Part 1 Part 2 Part 3 Part 4. Please use and share these resources. God has much for us to learn in this area of our lives.

Can I say #!@%&# ?

I’ve been listening through the Desiring God conference lectures & I can’t recommend them highly enough. I was most anxiously waiting for Driscoll’s lecture on the use of harsh language. I won’t spoil it for you other than to list his five points and encourage you to give it a listen. He delves deep into this subject and its not just whether or not you can say damn or hell the next time you’re frustrated with something.

1. Feed The Sheep

2. Rebuke The Swine

3. Shoot The Wolves

4. Bark At The Dogs

5. Pray For The Shepherds

I laughed, I cried, I was convicted. Take sometime and listen to this one. You’ll be blessed.

More on John Frame

The Exiled Preacher has done it once again in providing us a fascinating interview in his Blogging In The Name of the Lord series with his latest discourse with John Frame. John Frame has been very influential in my theological and spiritual development so I was of course very interested. His comment on systematic theology was clarifying: Among all the theological disciplines (exegesis, biblical theology, historical theology, practical theology) systematics is the one that adds it all up. When we have a question about God, or Christ, or salvation, systematics is the discipline that looks at all the biblical data, sifts through all the work of past theologians, and tries to formulate an answer. So it answers questions of the form “what does the whole Bible say about…?”
I could not easily get excited about working through scholarly problems about, say, how Turretin’s view of the sacraments developed from 1680-83, though I’m happy that God has provided the church with people who have that kind of skill and interest. But I can get very excited about questions of what we today should believe and do (about the sacraments, the hypostatic union, abortion, or anything else). So to me systematics is the most directly contemporary, practical, and pastoral of all the theological disciplines.

Also, as a presuppositionalist, (due much to his influence) I found his answer worth consideration to those in the evidentialist camp, “Presuppositionalism” simply means that in all our thought God’s word is our supreme authority. We presuppose it, in the sense that its teachings take precedence over any other ideas we have, from any other source. “Let God be true, though every man a liar,” Rom. 3:4. That means that we must presuppose God’s revelation in all fields of study and all our conversation, even in apologetics, when we are arguing the truth of Christianity with an unbeliever. We cannot at any time pretend to be “neutral.” We should, rather, honestly admit our bias. Of course we should point out also that non-Christians are biased in the other direction: according to Rom. 1, they know God, but they repress that knowledge, exchange it for a lie, prefer not to have God in their knowledge. Insofar as evidentialists deny these biblical teachings, presuppositionalism is far better and more biblical.
But none of this forbids us to use evidences in our apologetic encounters. The Bible itself says that the heavens declare the glory of God. We should assume, then, that study of the heavens will validate Scripture, not falsify it. And we should be ready to use the Bible’s own evidences for its truth: the New Testament’s citations of the Old, the witnesses of 1 Cor. 15: 3-11, and so on. But we should not present these as neutral observers. Rather we should point out that these evidences must be seen through the eyes of faith, and that they make no sense without faith. Indeed, nothing can be rightly understood apart from faith, for everything is God’s creation and bears witness to him.

It’s a great read about this thoughtful and insightful teacher. Read the whole article here.

Westminster Wednesday #101

101. Ques. What do we pray for in the first petition? Ans. In the first petition, (which is, "hallowed be thy name,") we pray, That God would enable us, and others, to glorify him in all that whereby he maketh himself known; and that he would dispose all things to his own glory.

Q. 1. What is the second part in the Lord's prayer? A. The second part in the Lord's prayer is petitions.
Q. 2. How many petitions are there in the Lord's prayer? A. There are six petitions in the Lord's prayer.
Q. 3. What is the first petition in the Lord's prayer? A. The first petition in the Lord's prayer is in these words, "Hallowed be thy name."
Q. 4. What is meant by the name of God? A. By the name of God is meant, God's titles, attributes, ordinances, word, and works, whereby God is pleased to make himself known. See the explication of the fifty-fourth answer.
Q. 5. What is it to hallow God's name? A. To hallow God's name, is, to sanctify, honour and glorify God in all things whereby he maketh himself known. "Sanctify the Lord of hosts himself, and let him be your fear and your dread."— Isa. 8:13. "Give unto the Lord the glory due unto his name; worship the Lord in the beauty of holiness."— Ps. 96:8, 9.
Q. 6. What do we pray for in the petition, "Hallowed be thy name? A. In the petition, "Hallowed be thy name," we pray — 1. That God would hallow and glorify his own name, by magnifying himself in the world, and by disposing all things for his own glory. "Let thy name be magnified for ever."— 2 Sam. 7:26. "Fill their faces with shame, that they may seek thy name, O Lord: that men may know that thou, whose name alone is JEHOVAH, art the Most High over all the earth."— Ps. 83: 16, 18. 2. That God would enable us to hallow and glorify his name, by confessing and forsaking our sins, which rob him of his glory; by admiring and adoring him in his glorious titles and attributes, in his infinite excellences and perfections; by believing, loving, and obeying his word; by observing and attending upon his worship and ordinances; by magnifying him in his works, and making use of his creatures for his glory; by sincere, diligent, zealous, and constant endeavours to promote his honour and interest in our places and relations; and that the chief design of our thoughts, words, and actions, may be the glory of God, and that he would enable others also thus to hallow and glorify his name. "God be merciful unto us, and bless us; and cause his face to shine upon us; that thy way may be known upon earth, thy saving health among all nations. Let the people praise thee, O God; let all the people praise thee."— Ps. 67:1-3. "For of him, and through him, and to him, are all things; to whom be glory for ever."— Rom. 11:36. - Thomas Vincent

Jim West (Thankfully) Strikes Again!

Speaking of beer, oh, we weren’t? Then let’s start. Jim West has a great article posted at the Wittenberg Hall. Of interest is his quote of Martin Luther who stated, Do you suppose that abuses are eliminated by destroying the object which is abused? Men can go wrong with wine and women. Shall we then prohibit and abolish women? The sun, the moon, and the stars have been worshipped. Shall we then pluck them out of the sky? … See how much He has been able to accomplish through me, though I did no more than pray and preach. The Word did it all. Had I wished I might have started a conflagration at Worms. But while I sat still and drank beer with Philip and Amsdorf, God dealt the papacy a mighty blow.

Have a beer while you read the entire article here.

Westminster Wednesday #100

Q. 100. What doth the preface of the Lord’s prayer teach us?
A. The preface to the Lord’s prayer, which is, [Our Father which art in heaven,] teacheth us to draw near to God with all holy reverence and confidence, as children to a Father, able and ready to help us: and that we should pray with and for others.

Q. 1. What doth the word Father import in this preface?
A. It imports the Spirit of adoption to be the principal thing in all acceptable prayers; Galatians 4:6. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

Q. 2. What is the first benefit, or help we have in prayer, from the Spirit of adoption?
A. He excites our spirits to seek God in prayer; Psalm 27:8. When thou saidst, Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek.

Q. 3. What is the second assistance he gives us in prayer?
A. He indites and suggests suitable and acceptable matter to us in prayer; Romans 8:26. Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us, &c.

Q. 4. What is the third benefit we have by him in prayer?
A. He fills our souls with spiritual and holy affections in prayer, and helps us to act his graces iii our duties; Romans 8:26. Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us, with groanings which cannot be uttered.

Q. 5. What else doth this word Father import?
A. It imports that holy confidence which believers may, and ought to draw near to God withal, as children to a Father; Ephesians 3:12. In whom we have boldness and access, with confidence, by the faith of him.

Q. 6. Doth it only signify our relation and confidence?
A. No, it also signifies the reverential fear of God, which ought at all times to be on our hearts, especially in prayer; Malachi 1:6. A son honoureth his father, and a servant his master: If then I be a father, where is mine honour? and if I be a master, where is my fear?

Q. 7. What is further imported in this word Father?
A. It imports God’s willingness and readiness to grant the best mercies to his people that seek them duly at his hand; Matthew 7:11. If ye then being evil, know how to give good gifts unto your children; how much more shall your Father which is in heaven give good things to them that ask him?

Q. 8. Why is he here called our Father?
A. To signify to us, that it is not only our duty to pray secretly by and for ourselves, but also with and for others? Ephesians 6:18. Praying always, with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, and supplication for all saints.

Q. 9. Why is God said here to be in heaven?
A. It is to note his sovereign power and dominion over all, as a ground-work of faith in prayer.

Q. 10. What else doth it import?
A. The great distance between God and us, which should fill our hearts with an holy awe of him; Ecclesiastes 5:2. God is in heaven, and thou upon earth: therefore let thy words be few.

Q. 11. What is the first inference from hence?
A. It shews us, what a sad case all those are in, that have no special interest in God as a Father.

Q. 12. What is the second inference from hence?
A. It shews us, what a glorious privilege the Lord Jesus Christ hath purchased for, and settled on his people? Hebrews 4:15-16. For we have not an high-priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

Q. 13. What is the last inference from hence?
A. That seeing believers have a Father in heaven, they should never fear wants while they live, nor be afraid to die, since death brings them to heaven their Father’s house. - John Flavel

A Bit Lopsided

We're all lopsided or should I say, as Van Til does, we lean to one-sidedness in our spiritual lives and growth. We should be striving towards a biblical/spiritual balance. Here's a great quote on this from Van Til's An Introduction to Systematic Theology:

The unity and organic character of our personality demands that we have unified knowledge as the basis of our action. If we do not pay attention to the whole of biblical truth as a system, we become doctrinally one-sided, and doctrinal one-sidedness is bound to issue in spiritual one-sidedness. As human beings we are naturally inclined to be one-sided. One tends to be intellectualistic, another tends to be emotional, and still another tends to be activistic. One tends to be only prophetic, another only priest, and a third only king. We should be all these at once and in harmony. A study of systematic theology will help us to keep and develop our spiritual balance. It enables us to avoid paying attention only to that which, by virtue of our temperament, appeals to us (pg. 22, emphasis mine).

(HT: Miscellanies)

Third Day - Revelation

Third Day's new album is quite good. I was rather let down with their last two studio endeavors but Revelation seems to be a return to their former style, sound and energy. Yeah, there’s been some whining about their appearance with the Pope last Spring but so be it. I’m not in agreement with joining the RC’s in cooperative works but Third Day playing for the Pope is not a big deal. Besides, it comports with their “come together” motif. Anyway, Take It All stands out to me as one of the better tunes on the album. Below are the lyrics and the tune is quite well done, too.

All the promises I've broken

All the times I've let you down

You've forgot them

But still I hold on to

the pain that makes me drown

Now I'm ready

To let it go

To give it away

Take it all

'Cause I can't take it any longer

All I have, I can't

make it on my own

Take the first, take the last

Take the good and take the rest

Here I am, all I have

Take it all

All the roads that lie before me

All the struggles I go through

Every second I'm reminded

That it all belongs to you

Now I'm ready

To let it go

To give it away

Ever since I died to myself

You gave a better life to me

I give you my finest moment

I give you the last breath I breathe

- Third Day

Grandpa For a Third Time

My third grandchild, Jackson Timothy Cooper, came into the world today. Praise God Mom and baby are doing well.

Westminster Wednesday #99

Q. 99. What rule hath God given for our direction in prayer?
A. The whole word of God is of use to direct us in prayer, but the special rule of direction is that form of prayer which Christ taught his disciples, commonly called, The Lord's Prayer.

1. Do we need direction in prayer? Yes: For we know not what we should pray for as we ought, Rom. 8:26. Should we pray to God for direction? Yes: Lord, teach us to pray, Luke 11:1. Hath he given us direction in prayer? Yes: Take with you words, and turn to the Lord, Hos. 14:2.
2. Is the whole word of God of use to direct us. Yes: I will show thee that which is noted in the Scripture of truth, Dan. 10:21. compare 2 Chron. 9:23. Is the Lord's Prayer to be used as a directory for prayer? Yes: After this manner therefore pray ye, Matt. 6:9. And is it to be used as a form of prayer? Yes: When ye pray, say, Our Father, Luke 11:2. - Matthew Henry

And from Thomas Watson:
Having gone over the chief grounds and fundamentals of religion, and enlarged upon the decalogue, or ten commandments, I shall speak now upon the Lord's prayer.

'After this manner therefore pray ye, Our Father which art in heaven hallowed,' &c:. Matt. 6: 9.

In this Scripture are two things observable: the introduction to the prayer, and the prayer itself.

The introduction to the Lord's prayer is, 'After this manner pray ye.' Our Lord Jesus, in these words, gave to his disciples and to us a directory for prayer. The ten commandments are the rule of our life, the creed is the sum of our faith, and the Lord's prayer is the pattern of our prayer. As God prescribed Moses a pattern of the tabernacle (Exod 25: 9), so Christ has here prescribed us a pattern of prayer. 'After this manner pray ye,' &c. The meaning is, let this be the rule and model according to which you frame your prayers. Ad hanc regulam preces nostras exigere necesse est [We ought to examine our prayers by this rule]. Calvin. Not that we are tied to the words of the Lord's prayer. Christ says not, 'After these words, pray ye;' but 'After this manner:' that is, let all your petitions agree and symbolise with the things contained in the Lord's prayer; and well may we make all our prayers consonant and agreeable to this prayer. Tertullian calls it, Breviarium totius evangelii, 'a breviary and compendium of the gospel,' it is like a heap of massive gold. The exactness of this prayer appears in the dignity of the Author. A piece of work has commendation from its artifices, and this prayer has commendation from its Author; it is the Lord's prayer. As the moral law was written with the finger of God, so this prayer was dropped from the lips of the Son of God. Non vex hominem sonat, est Deus [The voice is not that of a man, but that of God]. The exactness of the prayer appears in the excellence of the matter. It is 'as silver tried in a furnace, purified seven times.' Psa 12: 6. Never was prayer so admirably and curiously composed as this. As Solomon's Song, for its excellence is called the 'Song of songs,' so may this be well called the 'Prayer of prayers'. The matter of it is admirable, 1. For its comprehensiveness. It is short and pithy, Multum in parvo, a great deal said in a few words. It requires most art to draw the two globes curiously in a little map. This short prayer is a system or body of divinity. 2. For its clearness. It is plain and intelligible to every capacity. Clearness is the grace of speech. 3. For its completeness. It contains the chief things that we have to ask, or God has to bestow.

Use. Let us have a great esteem of the Lord's prayer; let it be the model and pattern of all our prayers. There is a double benefit arising from framing our petitions suitably to this prayer. Hereby error in prayer is prevented. It is not easy to write wrong after this copy; we cannot easily err when we have our pattern before us. Hereby mercies requested are obtained; for the apostle assures us that God will hear us when we pray 'according to his will.' 1 John 5: 14. And sure we pray according to his will when we pray according to the pattern he has set us. So much for the introduction to the Lord's prayer, 'After this manner pray ye.'

The prayer itself consists of three parts. 1. A Preface. 2. Petitions. 3. The Conclusion. The preface to the prayer includes, 'Our Father;' and, 'Which art in heaven.'

Me or Thabiti, Whatchya Think?

Wow, Thabiti in a kilt. What can you say that he already hasn't? I think its time to vote. Who do ya think looks better in their kilt, me or Thabiti? His T4G lecture was outstanding but to see him in kilt, hhmmm, ok, yeah, its scary. I think I've got better knees, don't you?

On Suffering

Over the last few months I’ve spent some considerable time studying suffering. We all go through it, some more, some less, and if we haven’t really suffered yet, we will. We experience it in many forms such as a losing a job, struggling with a spouse, disobedient children, a serious or even terminal illness. Our first inclination is escape. “Lord, I don’t want to go through this. Please take away the pain of ________.” We then spend time watching TV or delving into hobbies or anything that will distract us from the suffering. In one short post I cannot answer in detail what we should do when we suffer and how we should accomplish it but let me offer a few suggestions and some resources on this difficult issue.

First we should expect suffering to come our way. What does Scripture say? Let’s take a look: “More than that, we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope”(Romans 5:3-4). Notice that sufferings here are assumed here. We can be “sorrowful, yet always rejoicing” as Paul tells us in 2 Cor. 6:10. Moreover we find that “My grace is sufficient for you, for my power is made perfect in weakness. Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong” (2 Corinthians 12:9-10). But we must also remember that “this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen.” (2 Cor. 4:17-18). No doubt this is a difficult concept, John Piper accurately describes it as a paradox. We need to stop running from pain and suffering. Piper elaborates it this way, This design for the Christian life is so crucial that we should open our eyes to see how extensively the Bible speaks about it. Untold numbers of professing Christians waste their lives trying to escape the cost of love. They do not see that it is always worth it. There is more of God’s glory to be seen and savored through suffering than through self-serving escape. Paul puts it like this: “Though our outer nature is wasting away, our inner nature is being renewed day by day. For this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison” (2 Corinthians 4:16-17). “Momentary” refers to a lifetime in comparison with eternity. “Slight” refers to suffering and death compared to the weight of everlasting joy in the presence of God. This is what we gain if hold fast to Christ. This is what we waste if we don’t. God designs that tribulations intensify our hope for the glory of God. Paul says in Romans 5:2 that we have access by faith into grace and “rejoice in hope of the glory of God.” Then he tells us in the next two verses how that hope is preserved and sweetened: “More than that, we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope” (verses 3-4). This hope that grows and deepens and satisfies through suffering is the hope of verse 2, the “hope of the glory of God.” We were made to see and savor this glory. And God, in love, will use whatever trials are necessary to intensify our savoring of his glory. (Don’t Waste Your Life pgs 73-74.)

We are missing something God wants for us when we run from trials rather than stand and face them with Him. Therefore, we need to give thought to our trials. We need to embrace them knowing that our Lord has these things planned for us. We may never understand why on this side of glory we encounter the trials we do but faith kicks in to carry us ahead rather than running. I often recall a famous preacher/theologian who got terminal cancer. In his last sermon to his congregation he asked that if we really could change God’s plans, would we? That was a powerful statement that continues to echo in my mind.

So where do we start to get our heads around this? I suggest Don Carson’s book, How Long O Lord?. Carson directs us to start now developing a “theology of suffering” before serious suffering comes our way. His book is an excellent work but not for someone who may already be in the midst of suffering. For those already experiencing suffering I would suggest Piper’s book, When Darkness Will Not Lift? This work was written simply and one does not have to have a degree in theology to grasp the truth it contains. It will help those suffering profoundly. Another book from Desiring God is Suffering and the Sovereignty of God, Justin Taylor and John Piper Editors. A fine work from several contributors who have suffered and write as “fellow soldiers in the battle.” This also is not an academic work and can easily be absorbed and applied by the suffering believer. Don’t Waste Your Life has a chapter titled, Magnifying Christ Through Pain and Death that is extremely helpful. All of these can be downloaded for free from Desiring God.
You can also listen to John Piper’s address at this year’s Together for the Gospel convention. He spoke powerfully about suffering and going out of the camp, in other words, taking risks that can lead to suffering. Follow that up with the mp3 of the panel discussion where he elaborates further. I would argue, too, that we should read the Puritans. These guys knew suffering, the suffering that leads to joy. Don’t neglect them. Lastly, listen to great music. The folks at Sovereign Grace Music have a great CD for those suffering, titled Come Weary Saints.
As always, I’d like to your input.

Bittersweet

Ah my deare angrie Lord,

Since thou dost love, yet strike;

Cast down, yet help afford;

Sure I will do the like.

I will complain, yet praise;

I will bewail, approve:

And all my sowre-sweet dayes

I will lament, and love.

by George Herbert

Westminster Wednesday #98

Q. 98. What is prayer? A. Prayer is an offering up of our desires to God for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies.

1. Is it every one's duty to pray? Yes: Men ought always to pray, Luke 18:1. Call a man be a good man who lives without prayer? No: Every one that is godly shall pray, Ps. 32:6. Are we to pray daily? Yes: Morning, and evening, and at noon, will I pray, Ps. 55:17. Are we to pray continually? Yes: Pray without ceasing, 1 Thess. 5:17. Are we to pray in secret? Yes Thou, when thou prayest, enter into thy closet, and shut thy door, Matt. 6:6. Are we to pray when we are in affliction? Yes: Is any among you afflicted, let him pray, James 5:13.
2. Are we to pray to God only? Yes: for he only knows the hearts of all the children of men, 1 Kings 8:39. May we pray to departed saints to pray for us? No: for Abraham is ignorant of us, Isa. 63:16. Is prayer the soul's ascent to God? Yes: Unto thee, O Lord, do I lift up my soul, Ps. 25:1. Is it the soul's converse with God? Yes: Pour out your hearts before him, Ps. 62:8. Are we in prayer to ascribe glory to God? Yes: Give unto the Lord glory and strength, Ps. 96:7. And to ask mercy of God? Yes: Ask, and it shall be given you; seek, and ye shall find, Matt. 7:7.
3. Are we to pray to God for things agreeable to his will? Yes: If we ask anything according to his will, he heareth us, 1 John 5:14. Must we pray for pardoning mercy, and sanctifying grace? Yes: Let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need, Heb. 4:16. Are God's promises to be the guide of our desires in prayer? Yes: Remember thy word unto thy servant, Ps. 114:49. And the ground of our faith? Yes: For I hope in thy word, ver. 81.
4. Must we pray in the name of Christ? Yes: Whatsoever ye shall ask in my name, that will I do, John 19:13. Relying on his righteousness alone? Yes: For we have boldness to enter into the holiest by the blood of Jesus, Heb. 10:19. Must we pray in faith? Yes: Let him ask in faith, nothing wavering, Jam. 1:6. Depending on the assistance of the Holy Spirit? Yes: for the Spirit helpeth our infirmities, Rom. 8:26.
5. Must we in prayer make confession of sin? Yes: I prayed to the Lord my God, and made my confession, Dan. 9:4. And must we give thanks for mercies received? Yes: Enter into his gates with thanksgiving, Ps. 100:4.
6. Must we be constant in prayer? Yes: I gave myself unto prayer, Ps. 109:4. And humble in prayer? Yes: for we are but dust and ashes, Gen. 18:27. And earnest in prayer? Yes: Always labouring fervently in prayer, Col 4:12. Must we in sincerity set God before us in prayer? Yes: Let us draw near with a true heart, Heb. 10:22. Must we pray in charity? Yes: Lifting up pure hands without wrath, 1 Tim. 2:8.
7. Will God hear and accept those who thus pray to him? Yes: He never said to the seed of Jacob, seek ye me in vain, Isa. 45:19. But will the love of sin spoil the success of prayer Yes: If I regard iniquity in my heart, God will not hear me, Ps. 66:18. - Matthew Henry

More on the Blues

As a follow up to my last post I found, as you may have, that BTW has posted a brief interview with Stephen Nichols on his new book, Getting the Blues. Nichols gets to the heart of it when he states, You don’t have to listen long to hear the notes of suffering, but you do have to listen closely to hear the tune of salvation. Some of these bluesmen were preachers. I actually dedicate the book to Charley Patton. He went back and forth from pulpit to jook joint, the old blues bars dotting the Mississippi Delta. He spent the last few weeks of his life in a virtual non-stop preaching marathon, presumably making up for what he perceived to be lost time. Patton sang a blues called “You’re Gonna Need Somebody When You Die.” The somebody he was talking about was Christ. As he puts it in another song, “Jesus is a dying bed maker.” During that preaching marathon of his, in the days before he died, he often sang a simple little chorus in the midst of preaching:

Jesus is my God,
I know his name.
His name is all my trust.
He would not put my soul to shame,
Or let my hopes be lost.

Some of these blues singers also spoke of Jesus in life and not just at death. Before he was Thomas A. Dorsey, the king of gospel, he cut blues records as Barrelhouse Tom. I argue that without his roots in the blues, without his blues sense of things, we would never have “Precious Lord, Take My Hand”--perhaps the chief of Dorsey’s many fine gifts to the church.

Read the entire interview here.

Around the Web in Sixty Seconds

A few notables from the web in the last few days:

I would dearly love to attend the Desiring God conference this year. As I'm not I'll be looking forward to the mp3's of each speaker. This year the topic is on the Power of Words. In particular, and not just because it is Driscoll delivering it, the power of harsh language. DG has put together several interviews with the speakers and BTW has listed and linked them here.

Speaking of the Desiring God folks, they have put out some fantastic Don't Waste Your Life t-shirts. My birthday is coming up shortly - I'm gonna start dropping hints.

Carl Trueman reports that Stephen Nichols' long awaited work on the blues, Getting the Blues, is now available. I've been looking forward to this for some time. Read a bit more at Brazos Press and Amazon has it a bit cheaper.

The Exiled Preacher reviews Carl Trueman's, John Owen; Reformed Catholic, Renaissance Man here. I'm currently reading this and have found it an excellent and intense read.

Westminster Wednesday #97

Q. 97. What is required to the worthy receiving of the Lord's Supper? A. It is required of them who would worthily partake of the Lord's Supper, that they examine themselves of their knowledge to discern the Lord's body, of their faith to feed upon him, of their repentance, love, and new obedience, lest coming unworthily, they eat and drink judgment to themselves.

That we may receive the supper of the Lord worthily, and that it may become efficacious: -
I. We must solemnly prepare ourselves before we come. We must not rush upon the ordinance rudely and irreverently, but come in due order. There was a great deal of preparation for the passover, and the sacrament comes in the room of it. 2 Chron 30:18, 19. This solemn preparation for the ordinance consists: -
[1] In examining ourselves. [2] In dressing our souls before we come, which is by washing in the water of repentance and by exciting the habit of grace into exercise. [3] In begging a blessing upon the ordinance.
[1] Solemn preparation for the sacrament consists in self-examination. 'But let a man examine himself, and so let him eat.' I Cor 11:28. It is not only a counsel, but a charge: 'Let him examine himself. ' As if a king should say, 'Let it be enacted.' These elements in the supper having been consecrated by Jesus Christ to a high mystery, represent his body and blood; therefore there must be preparation; and if preparation, there must be first self-examination. Let us be serious in examining ourselves, as our salvation depends upon it. We are curious in examining other things; we will not take gold till we examine it by the touchstone; we will not take land before we examine the title; and shall we not be as exact and curious in examining the state of our souls?
What is required for this self-examination?
There must be a solemn retirement of the soul. We must set ourselves apart, and retire for some time from all secular employment, that we may be more serious in the work. There is no casting up accounts in a crowd; nor can we examine ourselves when we are in a crowd of worldly business. We read, that a man who was in a journey might not come to the Passover, because his mind was full of secular cares, and his thoughts were taken up about his journey. Num 9:13. When we are upon self-examining work, we had not need to be in a hurry, or have any distracting thoughts, but to retire and lock ourselves up in our closets, that we may be more intent upon the work.
What is self-examination?
It is the setting up a court of conscience and keeping a register there that by a strict scrutiny a man may see how matters stand between Got and his soul. It is a spiritual inquisition, a heart-anatomy, whereby a man takes his heart in pieces, as a watch, and sees what is defective therein. It is a dialogue with one's self 'I commune with my own heart.' Psa 77:6. David called himself to account, and put interrogatories to his own heart. Self-examination is a critical enquiry or search. As the woman in the parable lighted a candle and searched for her lost groat, so conscience is the candle of the Lord. Luke 15:8. Search with this candle what thou can't find wrought by the Spirit in thee.
What is the rule by which we are to examine ourselves?
The rule or measure by which we must examine ourselves is the Holy Scripture. We must not make fancy, or the good opinion which others have of us, a rule to judge of ourselves. As the goldsmith brings his gold to the touchstone, so we must bring our hearts to a Scripture touchstone. 'To the law and to the testimony.' Isa 8:20. What says the word? Are we divorced from sin? Are we renewed by the Spirit? Let the word decide whether we are fit communicants or not. We judge of colours by the sun, so we must judge of the state of our souls by the sunlight of Scripture.
What are the principal reasons for self-examination before we approach the Lord's supper?
(1) It is a duty imposed: 'Let him examine himself.' The passover was not to be eaten raw. Exod 12:9. To come to such an ordinance slightly, without examination, is to come in an undue manner, and is like eating the passover raw.
(2) We must examine ourselves before we come, because it is not only a duty imposed, but opposed. There is nothing to which the heart is naturally more averse than self-examination. We may know that duty to be good which the heart opposes. But why does the heart so oppose it? Because it crosses the tide of corrupt nature, and is contrary to flesh and blood. The heart is guilty; and does a guilty person love to be examined? The heart opposes it; therefore the rather set upon it; for that duty is good which the heart opposes.
(3) Because self-examination is a needful work. Without it, a man can never tell how it is with him, whether he has grace or not; and this must needs be very uncomfortable. He knows not, if he should die presently what will become of him, to what coast he shall sail, whether to hell or heaven; as Socrates said, 'I am about to die, and the gods know whether I shall be happy or miserable.' How needful, therefore, is self-examination; that a man by search may know the true state of his soul, and how it will go with him to eternity!
Self-examination is needful, with respect to the excellence of the sacrament. Let him eat de illo pane, 'of that bread,' that excellent bread, that consecrated bread, that bread which is not only the bread of the Lord, but the bread the Lord. I Cor 11:28. Let him drink de illo poculo, 'of that cup;' that precious cup, which is perfumed and spiced with Christ's love; that cup which holds the blood of God sacramentally. Cleopatra put a jewel in a cup which contained the price of a kingdom: this sacred cup we are to drink of, enriched with the blood of God, is above the price of a kingdom; it is more worth than heaven. Therefore, coming to such a royal feast, having a whole Christ, both his divine and human nature to feed on, how should we examine ourselves beforehand, that we may be fit guests for such a magnificent banquet!
Self-examination is needful, because God will examine us. That was a sad question, 'Friend, how camest thou in hither, not having a wedding garment?' Matt 22:12. Men are loath to ask themselves the question, 'O my soul! art thou a fit guest for the Lord's table?' Are there not some sins thou hast to bewail? Are there not some evidences for heaven that thou hast to get?' Now, when persons will not ask themselves the question, then God will bring the question to them, How came you in hither to my table, not prepared? How came you in hither, with an unbelieving or profane heart? Such a question will cause a heart-trembling. God will examine a man, as the chief captain would Paul, with scourging. Acts 22:24. It is true that the best saint, if God should weigh him in the balance, would be found wanting: but, when a Christian has made an impartial search, and has laboured to deal uprightly between God and his own soul, Christ's merits will cast in some grains of allowance into the scales.
Self-examination is needful, because of secret corruption in the heart, which will not be found out without searching. There are in the heart plangendae tenebrae, Augustine, 'hidden pollutions.' It is with a Christian, as with Joseph's brethren, who, when the steward accused them of having the cup, were ready to swear they had it not; but upon search it was found in one of their sacks. Little does a Christian think what pride, atheism, uncleanness is in his heart till he searches it. If there be therefore such hidden wickedness, like a spring running under ground, we had need examine ourselves, that finding out our secret sin, we may be humbled and repent. Hidden sins, if not searched out, defile the soul. If corn lie long in the chaff, the chaff defiles the corn; so sins long hidden defile our duties. Needful therefore it is, before we come to the holy supper, to search out these hidden sins, as Israel searched for leaven before they came to the passover.
Self-examination is needful, because without it we may easily have a cheat put upon us. 'The heart is deceitful above all things.' Jer 17:9. Many a man's heart will tell him he is fit for the Lord's table. As when Christ asked the sons of Zebedee, 'Are ye able to drink of the cup that I shall drink of?' Matt 20:22. Can ye drink such a bloody cup of suffering? 'They say unto him, We are able.' So the heart will suggest to a man, he is fit to drink of the sacramental cup, he has on the wedding-garment. Grande profundum est homo. Augustine. 'The heart is a grand impostor.' As a cheating tradesmen will put one off with bad wares, so the heart will put a man off with seeming grace, instead of saving. A tear or two shed is repentance, a few lazy desires are faith, just as blue and red flowers growing among corn, look like good flowers, but are beautiful weeds only. The foolish virgins' vessels looked as if they had oil in them, but they had none. Therefore, to prevent a cheat, that we may not take false grace instead of true, we had need make a thorough search of our hearts before we come to the Lord's table.
Self-examination is needful, because of the false fears which the godly are apt to nourish in their hearts, which make them go sad to the sacrament. As they who have no grace, for want of examining, presume, so they who have grace, for want of examining, are ready to despair. Many of God's children look upon themselves through the black spectacles of fear. They fear Christ is not formed in them, they fear they have no right to the promise; and these fears in the heart cause tears in the eye; whereas, would they but search and examine, they might find they had grace. Are not their hearts humbled for sin? What is this but the bruised reed? Do not they weep after the Lord? What are these tears but seeds of faith? Do they not thirst after Christ in an ordinance? What is this but the new creature crying for the breast? Here are, you see, seeds of grace; and, would Christians examine their hearts, they might see there is something of God in them, and so their false fears would be prevented, and they might approach with comfort to the holy mysteries in the Eucharist.
Self-examination is needful with respect to the danger of coming unworthily without it. He 'shall be guilty of the body and blood of the Lord.' I Cor 11:27. Par facit quasi Christum trucidaret [It is as if he were butchering Christ]. Grotius. God reckons with him as with a crucifier of the Lord Jesus. He does not drink Christ's blood, but sheds it; and so brings that curse upon him, as when the Jews said, 'His blood be upon us and our children.' Than the virtue of Christ's blood, nothing is more comfortable; than the guilt of it, nothing is more formidable. - Thomas Watson

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Should We Evangelize in Church?

This is a topic I’ve long thought about posting but why reinvent the wheel, right? Tony Payne has done a great job exposing the fallacies of why church gatherings (Lord’s Day Worship services) are not for evangelism. Sounds odd to many of you? Payne in just a few paragraphs lays out the truth of the matter and I commend him for it. I was raised in a church where virtually every service was evangelistic and to some degree that led to a season of apostasy my late teens and early twenties. I’m quite, possibly overly, sensitive to this subject. Many of my friends of youth left the church never to return. They were not taught the true principles of faith, worship, love and service to Father, Son and Holy Spirit. Instead, we were hammered, week after week, to be saved or to renew their commitment to Christ. It was and is so weak and ineffective it is nearly unfathomable to me why folks return to these churches week after week. What a revelation the Reformed faith was to me when I first began to learn its teachings in my early twenties. This is true Christianity I thought and I never looked back on that weak Arminianism I was raised on again. A worship service that has all the prescribed elements will be and is, by its very nature, evangelistic. There is no need to have an "evangelistic" service or alter calls or tent meetings. Our Father can use a proper sermon on any portion of Scripture to bring about his will. It is all so unnecessary and man-centered otherwise.

Payne writes, …even if we acknowledge that there will be ‘gospel’ things happening all over the place in church, it is also important to say that evangelism is not the purpose of Christian assemblies. It is certainly not their focus. In the New Testament, churches are characteristically the fruit of evangelism, not its agent. Evangelism usually takes place outside the assembly—in the marketplace, the synagogue, the prison, and in daily gospel conversation.
More to the point, theologically, the Christian assembly is a fellowship of the redeemed. It is a manifestation, as well as an anticipation or foretaste, of the great assembly that Christ is building—the assembly of the firstborn in heaven that will be revealed on the last Day (Heb 12:22-24). The purpose of our earthly assemblies, therefore, is to fellowship together in what we already share—our union with Christ—as we listen to and respond to him together, and build his assembly by the words we speak.

This runs counter to the common (although often unspoken) assumption that one of the main aims of a church gathering is to be attractive to non-Christians—to draw them in, to intrigue them, and to evangelize them. Perhaps it's a legacy of the parish model, where those attending the Sunday assembly were often not Christians at all, and evangelism consisted of preaching the gospel to them. Or perhaps it is the influence of the seeker-service model, where the main aim is to attract and win over unchurched Harry. Or maybe it's a bit of both.

There is an important difference, it seems to me, between running a Christian gathering whose focus is on evangelizing the outsider, and running a Christian gathering that is welcoming and intelligible for the outsider, but where the focus is on fellowship with Christ, in speaking, hearing and responding to his word.

Thanks, Tony for putting this into proper perspective for us all. Read the whole article here.

(HT:BTW)

Westminster Wednesday #96

Sorry, I'm a day late...Nevertheless we have a crucial question this week to consider...

Q. 96. What is the Lord’s supper? A. The Lord’s supper is a sacrament, wherein, by giving and receiving bread and wine, according to Christ’s appointment, his death is skewed forth; and the worthy receivers are not after a corporal and carnal manner, but by faith made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace.

Q. 1. By whose authority is the Lord’s supper instituted and appointed? A. By the sovereign authority of Christ, the king of the church, and not by the pleasure of man; 1 Corinthians 11:23. For I have received of the Lord, that which also I delivered unto you; that the Lord Jesus, the same night in which he was betrayed , took bread.
Q. 2. Of what parts doth this sacrament consist? A. It consists of two parts; one earthly and visible, to wit, bread and wine; the other spiritual add invisible, the body and blood of Christ; 1 Corinthians 10:16. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?
Q. 3. How doth these earthly and heavenly things become a sacrament? A. By the word of institution, and blessing coming from Christ upon them; 1 Corinthians 11:23-25. For I have received of the Lord, that which also I delivered unto you; that the Lord Jesus, the same night in which he was betrayed, took bread. And when he had given thanks, he brake it, and said, Take, eat, this is my body which is broken for you: This do in remembrance of me. After the same manner also be took the cup, when he had supped, saying, This cup is the New Testament in my blood; This do ye, as often as ye drink it, in remembrance of me.
Q. 4. When did Christ ordain and institute this sacrament? A. He instituted it in the same night he was betrayed; 1 Corinthians 11:28. The Lord Jesus, the same night in which he was betrayed, took bread. It could not be sooner, because the passover must be first celebrated, and, by the institution of this, abrogated; not later, for soon after he was apprehended.
Q. 5. What doth the time of its institution teach us? A. It teaches us, how great Christ’s care and love to his people is, that he makes in his ordinance such provision for our comfort, though he knew his own bitter agony was just at hand.
Q. 6. What is the general use and end of this sacrament? A. It is to confirm, seal, and ratify the new covenant to believers; 1 Corinthians 11:35. This cup is the New Testament in my blood: This do ye, as oft as ye drink it, in remembrance of me.
Q. 7. What are the particular ends and uses of it? A. The first particular end and use of it, is, to bring Christ and his sufferings afresh to our remembrance; 1 Corinthians 11:24-25. This do in remembrance of me.
Q. 8. What kind of remembrance of Christ is here intended? A. Not a mere speculative, but an affectionate heart-melting remembrance of him like that of Peter, Matthew 26:75. And Peter remembered the words of Jesus, which said unto him, Before the cock shall crow thou shalt deny me thrice. And he went out, and wept bitterly. Or of Joseph, Genesis 43:29-30. And Joseph made haste, for his bowels did yern upon his brother: And he sought where to weep, and he entered into his chamber and wept there.
Q. 9. What doth this end of the sacrament imply? A. It implies this; that the best of God’s people are too apt to forget Christ1 and what he hath endured and suffered for them.
Q. 10. What else doth it imply? A. It implies this; that none but those that have the saving knowledge of Christ, and have had former acquaintance with Christ, are fit for this ordinance; for no man can remember what he never knew; 1 Corinthians 11:28. But let a man examine himself; and so let him eat of that bread, and drink of that cup.
Q. 11. What is the second particular use and end of this sacrament? A. It is to represent Christ to believers, as an apt sign of him, and of his death; and that both memorative, significative, and instructive.
Q. 12. How is it a memorative sign of Christ? A. It brings Christ to our remembrance, as his death and bitter sufferings are therein represented to us, by the breaking of bread, and pouring forth of wine; 1 Corinthians 11:26. For as often as ye eat this bread, and drink this cup, ye do shew forth the Lord’s death till he come.
Q. 13. How is it a significative ordinance? A. It is a significative ordinance, not only as it represents Christ’s sufferings, but the believers union with him as the Head, and with each other as members of his body; 1 Corinthians 10:16-17. The cup of blessing which we bless, is it not the communion of the blood of Christ; The bread which we break, is it not the communion of the body of Christ? For we being many, are one bread, and one body, &c.
Q. 14. In what respect is it an instructive sign? A. It is an instructive sign in divers respects; namely, first, as it teaches us, that Christ is the only nutritive bread, by which our souls live; John 6:51. 1 am the living bread, which came down from heaven: If any man eat of this bread, he shall live for ever, and the I read that I will give is my flesh, which I will give for the life of the world. And, secondly, as it instructs us, that the New Testament is now in its full force, by the death of Christ the Testator; Hebrews 9:16-17. For where a Testament is, there must also of necessity be the death of the Testator. For a testament is of force after men are dead; otherwise it is of no force at all, whilst the Testator liveth. Thus much of the Author, nature, and ends of the Lord’s supper. - John Flavel

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On Personality Cults...

Such fan bases, such personality cults, are nothing new. They afflicted the church in Corinth, and they have been an ever-present malady ever since. Psychologists could no doubt have a field day here. Transposition of filial affection to a surrogate parent figure, a desperate need to belong to a group: both of these can offer plausible, second-level explanations for such commitment and surely contain important truths. At root, however, the problem is even more serious: the Christian, biblical perspective has to be that what we see in such relationships is idolatry. The Bible is clear that idol worshipers take on the characteristics of their idols. Worship a dumb statue and you will become dumb (Ps. 115); we might add that, if you worship a professor or teacher or pastor, you will come to be like them, warts and all, and probably in an exaggerated way. That is why so many professorial disciples sound like cheap, lightweight versions of the original. They are basically idolaters and what you see in their lives and language is the inevitable result of their idolatry. - Carl Trueman.

Read the whole article here - well worth a read.

Election Issues

I don’t normally delve into political issues on this blog but I would like to pass along a link to Al Mohler’s blog where you can listen to a recent broadcast of his radio show where he addresses some issues about our two presedential candidates. I’m disappointed in both & endorse neither but it is clear that Obama has dug himself a hole which theologically will be difficult to lever himself out of. Thoughtful, obedient Christians should be working through these issues that Mohler points out. Since we should all have a list of “must haves” and “must not haves” for whomever we vote for, I encourage you to have a listen to Mohler’s show dated August 18th that can be found here.

Westminster Wednesday #95

Another week has past and here we are again. Let's dig in...

Ques. To whom is baptism to be administered? Ans. Baptism is not to be administered to any that are out of the visible Church, till they profess their faith in Christ, and obedience to him; but the infants of such as are members of the visible Church are to be baptized.

Q. 1. Is baptism to be administered unto all? A. Baptism is not to be administered unto all, nor to any that are out of the visible Church, because they, being out of the covenant, have no right unto the seals of the covenant. "At that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world."— Eph. 2:12.

Q. 2. May not heathens and infidels be baptized? A. Heathens and infidels, who are without the Church whilst they continue infidels, ought not to be baptized; but if, upon the preaching of the gospel unto them, they repent and believe, and make profession of their faith and resolution of obedience, they are thereby virtually within the Church, and then have a right to this ordinance of baptism, and it ought not to be denied unto them. "And he said, Go ye into all the world, and preach the gospel to every creature. He that believeth, and is baptized, shall be saved," &c.— Mark 16:15, 16.

Q. 3. May not infants be baptized? A. 1. No infants of heathens aud infidels, whilst such, may be baptized, because both parents and children are out of the covenant. 2. The infants of Christians or believing parents, being visible Church members, may and ought to be baptized.

Q. 4. How do you prove that the infants of such as are visible Church members, may and ought to be baptized? A. That the infants of such as are visible Church members may and ought to be baptized may be proved, because they are in covenant; and the promise of the covenant belonging unto them, this seal of the covenant doth belong to them also. "The promise is to you and to your children."— Acts 2:39. It is upon account of the promise of the covenant that any have the seal; hence it was that not only Abraham, but all his seed, whilst in their infancy received the seal of circumcision, because the promise of the covenant was made to both and by the same reason, not only believing parents, but also their infants, are to receive the seal of baptism, the promise being made to both. "I will establisb my covenant between me and thee, and thy seed after thee; to be a God unto thee, and to thy seed after thee. This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man-child among you shall be circumcised."— Gen. 17:7, 10.

Q. 5. How do you prove that because the infants of the Jews, under the law, had the promise and seal of the covenant of grace, namely, circumcision, whereby they were admitted to be visible Church members; therefore, that the infants of Christians, under the gospel, have the promise of the covenant of grace, and ought to have the seal of haptism, to admit them to be visible Church members also? A. 1. That the infants of Christians have the promise of the covenant of grace made with Abraham is evident., because that covenant was an everlasting covenant. "I will establish my covenant for an everlasting covenant, to be a God to thee, and to thy seed after thee" (Gen. 17:7); which covenant Christ is the Mediator of; and it is renewed in the New Testament with all believers, and that as fully as under the law: and, therefore, if the infants under the law were included, the infants under the gospel are included too. 2. That the privilege of infants (being made Church members) under the law, doth belong to the infants of Christians under the gospel, besides the parity of reason for it, and equality of right unto it, is evident, because this privilege was never repealed and taken away under the gospel.
Q. 6. How do you prove that the privilege of infants being made visible Church members under the gospel was never taken away? A. That the privilege of infants being made visible Church members was never taken away under the gospel is evident— 1. Because, if this privilege were repealed, we would have some notice of its repeal in the Scripture; but we have no notice or signification of God's will to repeat this privilege throughout the whole book of God. 2. Because Chnst did not come to take away or straiten the privileges of the Church, but to enlarge them; and who can, upon Scnpturo grounds, imagine that it was the will of Christ that the infants of the Jewish Church should be Church members, but the infants of the Christian Church should be shut out like heathens and infidels? 3. Because the Scripture is express, that the infants of Christians are holy. " I'lse were vour children unclean, but now they are holy."— 1 Cor. 7:14. As the Jews are called in Scripture a holy nation, because by circumcision they were made visible Clinrch members; so the infants of Christians, as well as themselves, are called holy; that is, federally holy, as they are by baptism made visible Church members.

Q. 7. How doth it appear that baptism doth make members of the visible Church? A. That baptism doth make members of the visible Qliurch under the gospel is evident, because it is the sacrament of initiation and admission into the Church, by which our Saviour gave his disciples commission to admit persons into his Church. "Go and teach all nations, baptizing them," &c. (Matt. 28:19); or, make and admit disciples, as the Greek word signifleth disciple them.

Q. 8. But doth not Christ first require that people should be taught and believe, at least make a profession of their faith, before they be baptized; and therefore, all infants being incapable of being taught, and making profession of their faith, are they not hereby excluded from the privilege of baptism? A. 1. That which our Saviour required of teaching, and an actual profession of faith, before baptism, is to be understood of the heathen nations, unto whom he sent his apostles to preach, who, without this, were not to be baptized; but there is not the same reason concerning the infants of such as are themselves members of the visible Church. 2. The infants of Church members being incapable of being taught and making an actual profession of faith, doth no more exclude them the privilege of baptism than their being incapable of working doth exclude them the liberty of eating, when the command is express, "If any work not, neither shall he eat."— 2 Thess. 3:10. Notwithstanding which command, infants being incapable of working, yet they may eat; and so infants, being incapable of professing their faith, may be baptized. 3. Infants, though they are incapable of being taught by men, and making an actual profession of their faith, yet they are capable of the grace of the covenant, by the secret work of the Spirit; "for of such is the kingdom of heaven." And who will say that all infants, dying in their infancy, are damned, as they must be, if they are incapable of the grace of the covenant? and if they be capable of the grace of the covenant, they are capable of this seal of baptism.

Q. 9. How caii infants have right to baptism, when we do not find, throughout the whole New Testament, either precept or example for their baptism? A. 1. The ordinance of baptism, as to the substance of it, is expressly appointed by our Saviour in the New Testament; but it is not needful that the circumstance of the time of its administration should be appointed too, when the time mav be so clearly deduced by Scripture consequence. 2. We do not find, in the Scripture, any precept or example in the very words, that women shall partake of the Lord's supper; yet we believe that they did partake of the Lord's supper in Scripture time; and, they being Church members, and believers capable of the aettial exercise of grace, have an undoubted right unto that sacrament. 3. We have proved from Scripture that Christian infants have a right to be Church members, and therefore they have a right to baptism, which admits them thereunto, and that there is no Scripture repeal of this privilege. 4. We have no precept or example concerning the infants of such as were baptized themselves, that they should be, or that any of them were, kept unbaptized from their infancy, until they were grown up unto years of maturity, and did make an actual profession of their faith, and then did receive the ordinance of baptism; and why, then, will any do this which they have no Scripture precept nor example for? 5. There is great probability that the infants of be]ievers, in some recorded cases of Scripture, were baptized in their infancy. Where whole households were baptized together, it is not said that the infants in such houses were excluded; and why, then, should we exclude infants from the ordinance, whom God bath nowhere excluded? - Thomas Vincent

Christianity Explored at SGC Cleveland

Sovereign Grace Church in Cleveland will be hosting Christianity Explored sessions starting Tuesday, September 23rd at 7 pm. If you have questions about Christianity please join us to learn what the Christian faith is all about. Just what is CE? Check it out here.

Sovereign Grace Church
30135 Lorain Rd.
North Olmsted, Ohio 44070

440-614-0227

On Prayer...

What the church needs today is not more machinery or better, not new orginizations or more and novel methods, but men whom the Holy Ghost can use - men of prayer, men mighty in prayer. - E. M. Bounds

Westminster Wednesday #94

Once again...

Ques. What is baptism?
Ans. Baptism is a sacrament, wherein the washing with water, in the name of the Father, and of the Son, and of the Holy Ghost, doth signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord's.

Q. 1. What is the outward sign or element in baptism?
A. The outward sign or element in baptism is water, and that pure water; so that the addition thereunto of oil, salt, and spittle, by the Papists in baptism, is an abominable profanation of the ordinance. "Can any man forbid water, that these should not be baptized ?"— Acts 10:47. "Our bodies washed with pure water."— Heb 10:22.

Q. 2. What is the thing signified by water in baptism?
A. The thing signified by water in baptism, is the blood of our Lord Jesus Christ.

Q. 3. What is the outward action in baptism?
A. The outward action in baptism, is washing of the body with water; which is all that the word baptism doth signify, and which may be fitly done by pouring water upon the face, to represent Christ's blood poured out for us; or by sprinkling water upon the face to represent the blood of spnnkling, with which the heart is sprinkled. having our hearts sprinkled from an evil conscience, and our bodies washed with pure water."— Heb. 10:22.

Q. 4. Is it not necessary to dip or plunge the body in the water in baptism, when the Scripture telleth us of several that went down into the water when they were baptized; and we are to be buried with Christ in baptism, arid therefore plunged and covered with water in baptism, as Christ was covered with earth in the grave?
A. It is not necessary that the body should be dipped or plunged all over in baptism: For— 1. When we read of some that went down into the water when they were baptized, we do not read that they were dipped or plunged over head and ears; they might be baptized by pouring or sprinkling the water upon their faces; yea, in some places where, the Scripture telleth us, persons were baptized, travellers tell us they were but ankle-deep, in which it was impossible they could be plunged all over; and Aenon, where it is said there was much water, the original words do not signify deep waters, but many streams, which are known to be shallow, and not fit to plunge the body into. 2. Though some went down in to the water when they were baptized, yet the Scripture doth not say that all did so but most probably water was brought into the house, when the jailer and all his household were baptized in the night; and not that he suffered the apostles (then prisoners) to go forth, and that he with them should go out with all his household, and leave all the other prisoners alone, to seek some river to be baptized and plunged into. 3. The burying with Christ by baptism, doth signify the buryinmg of sin in the soul, by the baptism of the Spirit; and not the burying of the body, and covering it all over in the baptism of water. There is a baptizing or washing, as was said, in pouring or sprinkling water on the body; and as our Saviotir told Peter, when he would have been washed all over by him, that the washing of the feet was sufficient, so the washing of the face is sufficient, especially for infants, who, in our colder climates, cannot be plunged in a river without manifest hazard of their lives, which none can prove by Scripture to be necessary.

Q. 5. What doth the washing of the body with water represent and signify?
A. The washing of the body with water in baptism doh represent and signify the washing of the soul from sin by the blood of Jesus Christ. "That loved us, and washed us from our sins in his own blood."— Rev. 1:5.

Q. 6. In whose name are persons to be baptized?
A. Persons are to be baptized in the name of the Father, and of the Son, and of the Holy Ghost. "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."— Matt. 28:19.

Q. 7. What is to be understood by the baptizing in the name of the Father, and of the Son, and of the Holy Ghost?
A. By baptizing in the name of the Father, and of the Son, and of the holy Ghost is to be understood, not only a naming of the Father, Son, and Holy Ghost, but a baptizing in the authority, and into the faith, profession, and obedience of the Father, Son, and Holy Ghost.

Q. 8. What are signified, sealed, and engaged on God's part, by our being baptized in his name? A. There are signified, and sealed, and engaged on God's part, by our being baptized in his name— 1. His ingrafting us into Christ. 2. His making us partakers of the benefits of the new covenant. "Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death?"— Rom. 6:3.

Q. 9. What is meant by our ingrafting in to Christ?
A. By our ingrafting into Christ, is meant our being cut off from our old stock of nature, and being joined unto Jesus Christ, whereby we come to draw virtue from him as our root, that we may grow up in him, and bring forth fruit unto him. "I am the vine, ye are the branches."— John 15:5. "Thou being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree."— Rom. 11:17.

Q. 10. What are the benefits of the covenant of grace, which by baptism we are made partakers of?
A. The benefits of the covenant of grace, which by baptism we are made partakers of, are— 1. Admission into the visible Church. "Go, teach all natious, baptizing them," &c. Matt. 28:19. 2. Remission of sins by Christ's blood. "Be baptized every one of you in the name of Jesus Christ, for the remission of sins."— Acts 2:38. 3. Regeneration and sanctification by Christ's Spirit. "According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." — Titus 3:5. 4. Adoption, together with our union unto Christ. "For ye are all the children of God by faith in Christ Jesus: for as many of you as have been baptized into Christ have put on Christ."— Gal. 3:26, 27. 5. Resurrection to ever-lasting life. " If the dead rise not at all, why are they then baptized for the dead?"— 1 Cor. 15:29. "We are buried with him by baptism into death," &c. "If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."— Rom. 6:4, 5.

Q. 11. What is sealed and engaged on our part, by being baptized in the name of the Father, Son, and Holy Ghost?
A. By our being baptized in the name of the Father Son, aud Holy Ghost, is sealed and engaged on our part, that we will be the Lord's: and that—1, Wholly; soul and body, with all our powers, faculties, and members, are to be employed by him as instruments of righteousness and new obedience. And, 2. Only the Lord's; and therefore we engage to renounce the service of the devil, and the flesh, and the world, and to fight under Christ's banner against these enemies of the Lord and of our souls. "We are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. Reckon ye yourselves to be dead indeed unto sin, but alive unto God. Let not sin, therefore, reign, that ye should obey it in the lusts thereof: neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God, as those that are alive from the dead; and your members as iristruments of righteousness unto God." — Rom. 6:4, 11-13. - Thomas Vincent

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