Doubt Not the Lord

Posted in Devotionals, Spurgeon,C.H. on December 4, 2011 by witherblog

Charles H. Spurgeon

“And David said in his heart, I shall now perish one day by the hand of Saul.”—1 Samuel 27:1.

THE thought of David’s heart at this time was a false thought, because he certainly had no ground for thinking that God’s anointing him by Samuel was intended to be left as an empty unmeaning act. On no one occasion had the Lord deserted His servant; he had been placed in perilous positions very often, but not one instance had occurred in which divine interposition had not delivered him. The trials to which he had been exposed had been varied; they had not assumed one form only, but many—yet in every case He who sent the trial had also graciously ordained a way of escape. David could not put his finger upon any entry in his diary, and say of it, “Here is evidence that the Lord will forsake me,” for the entire tenor of his past life proved the very reverse. He should have argued from what God had done for him, that God would be his defender still. But is it not just in the same way that we doubt God’s help? Is it not mistrust without a cause? Have we ever had the shadow of a reason to doubt our Father’s goodness? Have not His lovingkindnesses been marvellous? Has He once failed to justify our trust? Ah, no! our God has not left us at any time. We have had dark nights, but the star of love has shone forth amid the blackness; we have been in stern conflicts, but over our head He has held aloft the shield of our defence. We have gone through many trials, but never to our detriment, always to our advantage; and the conclusion from our past experience is, that He who has been with us in six troubles, will not forsake us in the seventh. What we have known of our faithful God, proves that He will keep us to the end. Let us not, then, reason contrary to evidence. How can we ever be so ungenerous as to doubt our God? Lord, throw down the Jezebel of our unbelief, and let the dogs devour it.

Heidelberg Catechism, 50., 51., 52.

Posted in Heidelberg Catechism on December 4, 2011 by witherblog

50. Q. Why is it added, And sits at the right hand of God?

A. Christ ascended into heaven to manifest Himself there as Head of His Church,[1] through whom the Father governs all things.[2]

[1] Eph. 1:20-23; Col. 1:18. [2] Matt. 28:18; John 5:22, 23.

51. Q. How does the glory of Christ, our Head, benefit us?

A. First, by His Holy Spirit He pours out heavenly gifts upon us, His members.[1] Second, by His power He defends and preserves us against all enemies.[2]

[1] Acts 2:33; Eph. 4:7-12. [2] Ps. 2:9; 110:1, 2; John 10:27-30; Rev. 19:11-16.

52. Q. What comfort is it to you that Christ will come to judge the living and the dead?

A. In all my sorrow and persecution I lift up my head and eagerly await as judge from heaven the very same person who before has submitted Himself to the judgment of God for my sake, and has removed all the curse from me.[1] He will cast all His and my enemies into everlasting condemnation, but He will take me and all His chosen ones to Himself into heavenly joy and glory.[2]

[1] Luke 21:28; Rom. 8:22-25; Phil. 3:20,21; Tit. 2:13, 14. [2] Matt. 25:31-46; I Thess. 4:16, 17; II Thess. 1:6-10.

To Babes in Christ

Posted in Devotionals, Spurgeon,C.H. on November 20, 2011 by witherblog

Charles H. Spurgeon

“Babes in Christ.”—1 Corinthians 3:1.

ARE you mourning, believer, because you are so weak in the divine life: because your faith is so little, your love so feeble? Cheer up, for you have cause for gratitude. Remember that in some things you are equal to the greatest and most full-grown Christian. You are as much bought with blood as he is. You are as much an adopted child of God as any other believer. An infant is as truly a child of its parents as is the full-grown man. You are as completely justified, for your justification is not a thing of degrees: your little faith has made you clean every whit. You have as much right to the precious things of the covenant as the most advanced believers, for your right to covenant mercies lies not in your growth, but in the covenant itself; and your faith in Jesus is not the measure, but the token of your inheritance in Him. You are as rich as the richest, if not in enjoyment, yet in real possession. The smallest star that gleams is set in heaven; the faintest ray of light has affinity with the great orb of day. In the family register of glory the small and the great are written with the same pen. You are as dear to your Father’s heart as the greatest in the family. Jesus is very tender over you. You are like the smoking flax; a rougher spirit would say, “put out that smoking flax, it fills the room with an offensive odour!” but the smoking flax He will not quench. You are like a bruised reed; and any less tender hand than that of the Chief Musician would tread upon you or throw you away, but He will never break the bruised reed. Instead of being downcast by reason of what you are, you should triumph in Christ. Am I but little in Israel? Yet in Christ I am made to sit in heavenly places. Am I poor in faith? Still in Jesus I am heir of all things. Though “less than nothing I can boast, and vanity confess.” yet, if the root of the matter be in me I will rejoice in the Lord, and glory in the God of my salvation.

Heidelberg Catechism, 47., 48., 49.

Posted in Heidelberg Catechism on November 20, 2011 by witherblog

47. Q. Is Christ, then, not with us until the end of the world, as He has promised us?[1]

A. Christ is true man and true God.  With respect to His human nature He is no longer on earth,[2] but with respect to His divinity, majesty, grace, and Spirit He is never absent from us.[3]

[1] Matt. 28:20. [2] Matt. 26:11; John 16:28; 17:11; Acts 3:19-21; Heb. 8:4. [3] Matt. 28:18-20; John 14:16-19;16:13.

 

48. Q. But are the two natures in Christ not separated from each other if His human nature is not present wherever His divinity is?

A. Not at all, for His divinity has no limits and is present everywhere.[1] So it must follow that His divinity is indeed beyond the human nature which He has taken on and nevertheless is within this human nature and remains personally united with it.[2]

[1] Jer. 23:23, 24; Acts 7:48, 49. [2] John 1:14; 3:13; Col. 2:9.

 

49. Q. How does Christ’s ascension into heaven benefit us?

A. First, He is our Advocate in heaven before His Father.[1] Second, we have our flesh in heaven as a sure pledge that He, our Head, will also take us, His members, up to Himself.[2] Third, He sends us His Spirit as a counter-pledge,[3] by whose power we seek the things that are above, where Christ is, seated at the right hand of God, and not the things that are on earth.[4]

[1] Rom. 8:34; I John 2:1. [2] John 14:2; 17:24; Eph. 2:4-6. [3] John 14:16; Acts 2:33; II Cor. 1:21, 22; 5:5. [4] Col. 3:1-4.

Sunday Considerations: The Special Consideration

Posted in Flavel, John on November 5, 2011 by witherblog

worship | special consideration | Christ | God’s love.

A nice selection from John Flavel’s writings. Thanks, Mark!

Heidelberg Catechism, 44., 45., 46.

Posted in Heidelberg Catechism on November 3, 2011 by witherblog

44. Q. Why is there added: He descended into hell?

A. In my greatest sorrows and temptations I may be assured and comforted that my Lord Jesus Christ, by His unspeakable anguish, pain, terror, and agony, which He endured throughout all His sufferings[1] but especially on the cross, has delivered me from the anguish and torment of hell.[2]

[1] Ps. 18:5, 6; 116:3; Matt. 26:36-46; 27:45, 46; Heb. 5:7-10. [2] Is. 53.

 

45. Q. How does Christ’s resurrection benefit us?

A. First, by His resurrection He has overcome death, so that He could make us share in the righteousness which He had obtained for us by His death.[1] Second, by His power we too are raised up to a new life.[2] Third, Christ’s resurrection is to us a sure pledge of our glorious resurrection.[3]

[1] Rom. 4:25; I Cor. 15:16-20; I Pet. 1:3-5. [2] Rom. 6:5-11; Eph. 2:4-6; Col. 3:1-4. [3] Rom. 8:11; I Cor. 15:12-23; Phil. 3:20, 21.

 

46. Q. What do you confess when you say, He ascended into heaven?

A. That Christ, before the eyes of His disciples, was taken up from the earth into heaven,[1] and that He is there for our benefit[2] until He comes again to judge the living and the dead.[3]

[1] Mark 16:19; Luke 24:50, 51; Acts 1:9-11. [2] Rom. 8:34; Heb. 4:14; 7:23-25; 9:24. [3] Matt. 24:30; Acts 1:11.

He who trifles with it is a fool!

Posted in Angell James, Devotionals on November 3, 2011 by witherblog

John Angell James

 

If the man who trembles at death is a coward; he who

trifles with it is a fool! There is a thousand times more
rationality in the trembler—than in the trifler!

There is a phenomenon in the rational world well
worthy of consideration, inquiry, and solution—the
strange and fatal insensibility of men to the grand
fact that they are mortal! Since it is infallibly certain
that they must and will die—and since death is so
solemn an event—how does it happen that so few
ever seriously think of it, or really prepare for it?

One would think that so grand and solemn a fact
as death, especially viewed in connection with the
events which are to immediately follow it—heaven,
hell and eternity—along with the uncertainty how
soon it may be realized—might operate with an
unlimited and altogether overpowering influence
upon men’s minds and hearts!

But men wish to forget death!

They try to forget it—and alas, too often succeed
in accomplishing this fatal oblivion! Yet we can
scarcely wonder at this, when we consider what
is their spiritual condition—and what death is!

It is the commonness of death, which deprives it
of its extreme dreadfulness. If death happened in
our world only once in a century, it would be felt
like the shock of an earthquake; and would hush
the inhabitants of earth into a breathless silence,
while the echoes of the knell of the departed soul
were reverberating around the globe!

Death is . . .
the moment of destiny;
the seal of eternity;
the cessation of probation;
the commencement of retribution and judgment!

The antecedents of death are dreadful—so are
the accompaniments—so are the consequences!

To every sense—death is revolting!

To every social affection—death is crucifying!

To reason—death is perplexing!

To everything but saving faith—death is overwhelming!

We Have Better Than We Deserve

Posted in Devotionals, Various on June 15, 2011 by witherblog

The LORD is good to all: and his tender mercies are over all his works. Ps. 145.9

It is of the LORD’S mercies that we are not consumed, because his compassions fail not. They are new every morning: great is thy faithfulness. Lamentations 3.22-23Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? Rom. 2.4

For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it? 1 Cor. 4.7

“The very breath with which we complain is a blessing.” — Richard Allestree, The Art of Contentment

“Everything on this side of hell is mercy, and the mercies I receive are greater than my burdens.” — Matthew Mead (quoted by Edmund Calamy)

“We can never love God as He deserves. As God’s punishing us is less than we deserve (Ezra 9:13), so our loving Him is less than He deserves.” –Thomas Watson, All Things for Good

“There but for the grace of God go I.” — John Bradford

Heidelberg Catechism, 41., 42., 43.

Posted in Heidelberg Catechism on June 15, 2011 by witherblog

41. Q. Why was he buried?

A. His burial testified that He had really died.[1]

[1] Is. 53:9; John 19:38-42; Acts 13:29; I Cor. 15:3,4.

 

42. Q. Since Christ has died for us, why do we still have to die?

A. Our death is not a payment for our sins, but it puts an end to sin and is an entrance into eternal life.[1]

[1] John 5:24; Phil. 1:21-23; I Thess. 5:9, 10.

 

43. Q. What further benefit do we receive from Christ’s sacrifice and death on the cross?

A. Through Christ’s death our old nature is crucified, put to death, and buried with Him,[1] so that the evil desires of the flesh may no longer reign in us,[2] but that we may offer ourselves to Him as a sacrifice of thankfulness.[3]

[1] Rom. 6:5-11; Col. 2:11, 12. [2] Rom. 6:12-14. [3] Rom. 12:1; Eph. 5:1, 2.

Heidelberg Catechism, 38., 39., 40.

Posted in Heidelberg Catechism on May 28, 2011 by witherblog

38. Q. Why did He suffer under Pontius Pilate as judge?

A. Though innocent, Christ was condemned by an earthly judge,[1] and so He freed us from the severe judgment of God that was to fall on us.[2]

[1] Luke 23:13-24; John 19:4, 12-16. [2] Is. 53:4, 5; II Cor. 5:21; Gal. 3:13.

 

39. Q. Does it have a special meaning that Christ was crucified and did not die in a different way?

A. Yes. Thereby I am assured that He took upon Himself the curse which lay on me, for a crucified one was cursed by God.[1]

[1] Deut. 21:23; Gal. 3:13.

 

40. Q. Why was it necessary for Christ to humble Himself even unto death?

A. Because of the justice and truth of God[1] satisfaction for our sins could be made in no other way than by the death of the Son of God.[2]

[1] Gen. 2:17. [2] Rom. 8:3; Phil. 2:8; Heb. 2:9, 14, 15.

Thomas Watson on the Saints’ Reward

Posted in Devotionals, Watson, Thomas on May 28, 2011 by witherblog

Thomas Watson, “How God is His People’s Great Reward,” in Puritan Sermons, 1659-1689, Vol. 3, p. 68:

Quote:

II. QUESTION. How is God his people’s reward?

ANSWER. In bestowing himself upon them. The great blessing of the covenant is, “I am thy God.” The Lord told Abraham, kings should come out of his loins, and he would give the land of Canaan to him and his seed; (Gen. xvii. 6; ) but all this did not amount to blessedness. That which made up the portion was, “I will be their God.” (Verse 8.) God “will not only see that the saints shall be rewarded, but his own self will be their reward.” A king may reward his subjects with gratuities, but he bestows himself upon his queen: God saith to every believer, as he did to Aaron, “I am thy part and thine inheritance;” (Num. xviii. 20; ) and as the king of Israel said to Benhadad, “I am thine, and all that I have.” (1 Kings xx. 4.)

Abraham sent away the sons of the concubines with a few gifts; but he settled the inheritance upon Isaac. (Gen. xxv. 5, 6.) God sends away the wicked with riches and honour, but makes over himself to his people. They have not only the gift, but the Giver. And what can be more? As Micah said, “What have I more?” (Judges xviii. 24: ) so what hath God more to give than himself? What greater dowry than Deity? God is not only the saints’ rewarder, but their “reward.” “The Almighty shall be thy gold:” (Job xxii. 25: ) so much the Hebrew word imports. The sum of all is: the saints’ portion lies in God: “The Lord is the portion of mine inheritance and of my cup.” (Psalm xvi. 5.)

The Greatness and Goodness of God

Posted in Devotionals, Gouge, William on April 16, 2011 by witherblog

William Gouge, The Saints’ Sacrifice, or a Commentary on Psalm CXVI, p. 34 (re Ps. 116.5):

Quote:

Sec. 30. Of God’s greatness and goodness agreeing in one.

IV. The great Lord is a good God. He that is Jehovah, the Eternal, that hath his being of himself, and is all-sufficient in himself, even he is gracious and righteous and merciful. His greatness is no way any hindrance to his goodness, but rather a help thereto. Where this incomprehensible name of his is, for emphasis’ sake, twice together proclaimed, and another word added thereto that sheweth him to be a mighty God, there the titles of his mercy, grace, patience, and goodness are also proclaimed; thus, ‘The Lord, the Lord, the strong God, merciful and gracious,’ &c. Exod. xxxiv. 6, [Heb.] again, where Moses thus setteth out God’s excellency, ‘The Lord your God is God of gods and Lord of lords, a great God, mighty and terrible, which regardeth not persons, nor taketh reward,’ he addeth in demonstration of his goodness, ‘He doth execute the judgment of the fatherless and widow, and loveth the stranger in giving him food and raiment,’ Deut. x. 17, 18; and in that perfect pattern of prayer where the Lord is set out in his high and glorious palace in heaven, there is he styled ‘our Father,’ Mat. vi. 9; and in most of the solemn prayers of the saints recorded in Scripture, there are express titles of both these divine properties, God’s greatness and goodness, whereby they shewed that, notwithstanding that knowledge which they had of God’s excellent majesty, they believed him to be a gracious and merciful Father, tendering them as impotent succourless babes, and thereupon, though in regard of that throne of glory whereon he sitteth, they are affrighted, as Isaiah was, Isa. vi. 5; yet knowing that throne of glory to be also a throne of grace, a mercy-seat, they are emboldened to approach thereunto that they may ‘obtain mercy, and find grace to help in time of need,’ Heb. iv. 16.

Both these are revealed to be in God, to manifest the absolute perfection of his excellency; for, there is an excellency in both, and by the concurrence of both is excellency perfected. Greatness without goodness might give suspicion of tyranny. Goodness without greatness might import impotency. But a mixture of goodness with greatness demonstrates a willing ability, and an able willingness; from whence what may not be hoped for and expected?

Heidelberg Catechism, 35., 36., 37.

Posted in Heidelberg Catechism on April 16, 2011 by witherblog

35. Q. What do you confess when you say: He was conceived by the Holy Spirit, born of the virgin Mary?

A. The eternal Son of God, who is and remains true and eternal God,[1] took upon Himself true human nature from the flesh and blood of the virgin Mary,[2] through the working of the Holy Spirit.[3] Thus He is also the true seed of David,[4] and like His brothers in every respect,[5] yet without sin.[6]

[1] John 1:1; 10:30-36; Rom. 1:3; 9:5; Col. 1:15-17; I John 5:20. [2] Matt. 1:18-23; John 1:14; Gal. 4:4; Heb. 2:14. [3] Luke 1:35. [4] II Sam. 7:12-16; Ps. 132:11; Matt. 1:1; Luke 1:32; Rom. 1:3. [5] Phil. 2:7; Heb. 2:17. [6] Heb. 4:15; 7:26, 27.

36. Q. What benefit do you receive from the holy conception and birth of Christ?

A. He is our Mediator,[1] and with His innocence and perfect holiness covers, in the sight of God, my sin, in which I was conceived and born.[2]

[1] I Tim. 2:5, 6; Heb. 9:13-15. [2] Rom. 8:3, 4; II Cor. 5:21; Gal. 4:4, 5; I Pet. 1:18, 19.

37. Q. What do you confess when you say that He suffered?

A. During all the time He lived on earth, but especially at the end, Christ bore in body and soul the wrath of God against the sin of the whole human race.[1] Thus, by His suffering, as the only atoning sacrifice,[2] He has redeemed our body and soul from everlasting damnation,[3] and obtained for us the grace of God, righteousness, and eternal life.[4]

[1] Is. 53; I Tim. 2:6; I Pet. 2:24; 3:18. [2] Rom. 3:25; I Cor. 5:7; Eph. 5:2; Heb. 10:14; I John 2:2; 4:10. [3] Rom. 8:1-4; Gal. 3:13; Col. 1:13; Heb. 9:12; I Pet 1:18, 19. [4] John 3:16; Rom. 3:24-26; II Cor. 5:21; Heb. 9:15.

Some Great Words from Spurgeon on Personal Piety

Posted in Devotionals, Spurgeon,C.H. on March 27, 2011 by witherblog

Meditation for This Morning by C. H. Spurgeon

“I will meditate in Thy precepts.”—Psalm 119:15.

“There are times when solitude is better than society, and silence is wiser than speech. We should be better Christians if we were more alone, waiting upon God, and gathering through meditation on His Word spiritual strength for labour in His service. We ought to muse upon the things of God, because we thus get the real nutriment out of them. Truth is something like the cluster of the vine: if we would have wine from it, we must bruise it; we must press and squeeze it many times. The bruiser’s feet must come down joyfully upon the bunches, or else the juice will not flow; and they must well tread the grapes, or else much of the precious liquid will be wasted. So we must, by meditation, tread the clusters of truth, if we would get the wine of consolation therefrom. Our bodies are not supported by merely taking food into the mouth, but the process which really supplies the muscle, and the nerve, and the sinew, and the bone, is the process of digestion. It is by digestion that the outward food becomes assimilated with the inner life. Our souls are not nourished merely by listening awhile to this, and then to that, and then to the other part of divine truth. Hearing, reading, marking, and learning, all require inwardly digesting to complete their usefulness, and the inward digesting of the truth lies for the most part in meditating upon it. Why is it that some Christians, although they hear many sermons, make but slow advances in the divine life? Because they neglect their closets, and do not thoughtfully meditate on God’s Word. They love the wheat, but they do not grind it; they would have the corn, but they will not go forth into the fields to gather it; the fruit hangs upon the tree, but they will not pluck it; the water flows at their feet, but they will not stoop to drink it. From such folly deliver us, O Lord, and be this our resolve this morning, “I will meditate in Thy precepts.”

Heidelberg Catechism, 32., 33., 34.

Posted in Heidelberg Catechism on March 27, 2011 by witherblog

32. Q. Why are you called a Christian?

A. Because I am a member of Christ by faith[1] and thus share in His anointing,[2] so that I may as prophet confess His Name,[3] as priest present myself a living sacrifice of thankfulness to Him,[4] and as king fight with a free and good conscience against sin and the devil in this life,[5] and hereafter reign with Him eternally over all creatures.[6]

[1] I Cor. 12:12-27. [2] Joel 2:28 (Acts 2:17); I John 2:27. [3] Matt. 10:32; Rom 10:9, 10; Heb. 13:15. [4] Rom. 12:1; I Pet. 2:5, 9. [5] Gal. 5:16, 17; Eph. 6:11; I Tim. 1:18, 19. [6] Matt. 25:34; II Tim. 2:12.

 

33. Q. Why is He called God’s only begotten Son, since we also are children of God?

A. Because Christ alone is the eternal, natural Son of God.[1] We, however, are children of God by adoption, through grace, for Christ’s sake.[2]

[1] John 1:1-3, 14, 18; 3:16; Rom. 8:32; Heb. 1; I John 4:9. [2] John 1:12; Rom. 8:14-17; Gal. 4:6; Eph. 1:5, 6.

 

34. Q. Why do you call Him our Lord?

A. Because He has ransomed us, body and soul,[1] from all our sins, not with silver or gold but with His precious blood,[2] and has freed us from all the power of the devil to make us His own possession.[3]

[1] I Cor. 6:20; I Tim. 2:5, 6. [2] I Peter 1:18, 19. [3] Col. 1:13, 14; Heb. 2:14, 15.

 

Virginia is for Huguenots: Rutherford’s Christian Directions

Posted in Blogs, Christian Living, Rutherford on March 27, 2011 by witherblog

Here are some very encouraging words posted on an outstanding blog that I subscribe to.

Virginia is for Huguenots: Rutherford’s Christian Directions.

Rutherford’s Christian Directions

Samuel Rutherford, Letter CLIX, in Letters of Samuel Rutherford, pp. 292-295:

To John Fleming, Bailie of Leith [Letter LXVIII.]

Worthy and Dearly Beloved in the Lord, — Grace, mercy, and peace be unto you. I received your letter. I wish that I could satisfy your desire in drawing up, and framing for you, a Christian directory. But the learned have done it before me more judiciously than I can; especially Mr. [Daniel] Rogers, [Richard] Greenham and [William] Perkins. Notwithstanding, I shall show you what I would have been at myself; howbeit I came always short of my purpose.

1. That hours of the day, less or more time, for the word and prayer, be given to God; not sparing the twelfth hour, or mid-day, howbeit it should then be the shorter time.

2. In the midst of worldly employments, there should be some thoughts of sin, death, judgment, and eternity, with at least a word or two of ejaculatory prayer to God.

3. To beware of wandering of heart in private prayers.

4. Not to grudge, howbeit ye come from prayer without sense of joy. Down-casting, sense of guiltiness, and hunger, are often best for us.

5. That the Lord’s-day, from morning to night, be spent always either in private or public worship.

6. That words be observed, wandering and idle thoughts be avoided, sudden anger and desire of revenge, even of such as persecute the truth, be guarded against; for we often mix our zeal with our wild-fire.

7. That known, discovered, and revealed sins, that are against the conscience, be eschewed, as most dangerous preparatives to hardness of heart.

8. That in dealing with men, faith and truth in covenants and trafficking be regarded, that we deal with all men in sincerity; that conscience be made of idle and lying words; and that our carriage be such, as that they who see it may speak honourably of our sweet Master and profession.

There are some things, also, whereby I have been helped, as — 1. I have been benefited by riding alone a long journey, in giving that time to prayer. 2. By abstinence, and giving days to God. 3. By praying for others; for by making an errand to God for them, I have gotten something for myself. 4. I have been really confirmed, in many particulars, that God heareth prayers; and, therefore, I used to pray for anything, of how little importance soever. 5. He enabled me to make no question, that this mocked way, which is nicknamed, is the only way to heaven.

The Devil and His Duties in Church

Posted in Ryle, J.C. on March 22, 2011 by witherblog

Here’s a quote taken from one of J.C. Ryle’s books. When I first read through it I was a little skeptical about the assertion being made about the devil’s level of influence over us, but on second thought, considering the world that I live in, the influences that I am both subjected to and subject myself to and given that the devil is the father of lies, I think that this is a fair assessment.

“The devil, no doubt, is everywhere. That malicious spirit is unwearied in his efforts to do us harm. He is ever watching for our halting, and seeking occasion to destroy our souls. But nowhere perhaps is the devil so active as in a congregation of Gospel-hearers. Nowhere does he labor so hard to stop the progress of that which is good, and to prevent men and women being saved. From him come wandering thoughts and roving imaginations–listless minds and dull memories–sleepy eyes and fidgety nerves–weary ears and distracted attention. In all these things Satan has a great hand. People wonder where these things come from, and marvel how it is that they find sermons so dull, and remember them so badly! They forget the parable of the sower. They forget the devil.”

~ J.C. Ryle

Expository Thoughts on the Gospels: Luke volume 1, [Carlisle, PA: Banner of Truth, 1986], 250-251. {Luke 8: 4-15}

Repentance – the test

Posted in Devotionals, Knox,Broughton on March 20, 2011 by witherblog
Broughton Knox –  ’Sent by Jesus’

Since God-forgetfulness is the radical sin of mankind, repentance and forgiveness is the only message that meets the situation. We may take this New Testament message of repentance and forgiveness as the yardstick, to measure and test what is being preached in our pulpits, or is being taught by our missionaries, or what we ourselves believe. For example, what place do repentance and forgiveness have in the message of our churches? Or in books of theology? How prominent is the message of repentance and forgiveness in our modern literature? This is the test; but it is a test which many books fail.

Heidelberg Catechism, 29., 30., 31.

Posted in Heidelberg Catechism on March 20, 2011 by witherblog

29. Q. Why is the Son of God called Jesus, that is, Saviour?

A. Because He saves us from all our sins,[1] and because salvation is not to be sought or found in anyone else.[2]

[1] Matt. 1:21; Heb. 7:25. [2] Is. 43:11; John 15:4, 5; Acts 4:11, 12; I Tim. 2:5.

30. Q. Do those believe in the only Saviour Jesus who seek their salvation and well-being from saints, in themselves, or anywhere else?

A. No. Though they boast of Him in words, they in fact deny the only Saviour Jesus.[1] For one of two things must be true: either Jesus is not a complete Saviour, or those who by true faith accept this Saviour must find in Him all that is necessary for their salvation.[2]

[1] I Cor. 1:12, 13; Gal. 5:4. [2] Col. 1:19, 20; 2:10; I John 1:7.

31. Q. Why is He called Christ, that is, Anointed?

A. Because He has been ordained by God the Father, and anointed with the Holy Spirit,[1] to be our chief Prophet and Teacher,[2] who has fully revealed to us the secret counsel and will of God concerning our redemption;[3] our only High Priest,[4] who by the one sacrifice of His body has redeemed us,[5] and who continually intercedes for us before the Father;[6] and our eternal King,[7] who governs us by His Word and Spirit, and who defends and preserves us in the redemption obtained for us.[8]

[1] Ps. 45:7 (Heb. 1:9); Is. 61:1 (Luke 4:18; Luke 3:21, 22. [2] Deut. 18:15 (Acts 3:22). [3] John 1:18; 15:15. [4]Ps. 110:4 (Heb. 7:17). [5] Heb. 9:12; 10:11-14. [6] Rom. 8:34; Heb. 9:24; I John 2:1. [7] Zach. 9:9; (Matt. 21:5);Luke 1:33. [8] Matt. 28:18-20; John 10:28; Rev. 12:10, 11.

 

The Washing of Regeneration: 10 Reasons Not to Ask Jesus into Your Heart by Todd Friel

Posted in Gospel, Scripture on March 13, 2011 by witherblog

Here’s a great piece on the gospel. Having experienced first hand what is being described here, all I can say is Amen!!

The Washing of Regeneration: 10 Reasons Not to Ask Jesus into Your Heart by Todd Friel.

A Reminder For Anxious Times

Posted in Devotionals, Teellinck,Willem on March 13, 2011 by witherblog

Willem Teellinck, Redeeming the Time, p. 26:

Quote:

I observe more and more that our spirit overwhelms all our affairs; that all our concerns are to us according to the state of our spirit and heart. Many complain of the difficulty of their condition or standing in life; but all that is of little or no import. What matters to us primarily is the heart: were that right we would turn all vocations and all stations in life which in themselves are not sinful into material for greater virtue. For as a hot fire makes all things fervent, so a good heart turns to good all things which of their own nature are not evil.

Heidelberg Catechism, 26., 27., 28.

Posted in Heidelberg Catechism on March 13, 2011 by witherblog

26. Q. What do you believe when you say: I believe in God the Father almighty, Creator of heaven and earth?

A. That the eternal Father of our Lord Jesus Christ, who out of nothing created heaven and earth and all that is in them,[1] and who still upholds and governs them by His eternal counsel and providence,[2] is, for the sake of Christ His Son, my God and my Father.[3] In Him I trust so completely as to have no doubt that He will provide me with all things necessary for body and soul,[4] and will also turn to my good whatever adversity He sends me in this life of sorrow.[5] He is able to do so as almighty God,[6] and willing also as a faithful Father.[7]

[1] Gen. 1 and 2; Ex. 20:11; Job 38 and 39; Ps. 33:6; Is. 44:24; Acts 4:24; 14:15. [2] Ps. 104:27-30; Matt. 6:30;10:29; Eph. 1:11. [3] John 1:12, 13; Rom. 8:15, 16; Gal. 4:4-7; Eph. 1:5. [4] Ps. 55:22; Matt. 6:25, 26; Luke 12:22-31. [5] Rom. 8:28. [6] Gen. 18:14; Rom. 8:31-39. [7] Matt. 6:32, 33; 7:9-11.

 

27. Q. What do you understand by the providence of God?

A. God’s providence is His almighty and ever present power,[1] whereby, as with His hand, He still upholds heaven and earth and all creatures,[2] and so governs them that leaf and blade, rain and drought, fruitful and barren years, food and drink, health and sickness, riches and poverty,[3] indeed, all things, come not by chance[4] but by His fatherly hand.[5]

[1] Jer. 23:23, 24; Acts 17:24-28. [2] Heb. 1:3. [3] Jer. 5:24; Acts 14:15-17; John 9:3; Prov. 22:2. [4] Prov. 16:33. [5] Matt. 10:29.

 

28. Q. What does it benefit us to know that God has created all things and still upholds them by His providence?

A. We can be patient in adversity,[1] thankful in prosperity,[2] and with a view to the future we can have a firm confidence in our faithful God and Father that no creature shall separate us from His love;[3] for all creatures are so completely in His hand that without His will they cannot so much as move.[4]

[1] Job. 1:21, 22; Ps. 39:10; James 1:3. [2] Deut. 8:10; I Thess. 5:18. [3] Ps. 55:22; Rom. 5:3-5; 8:38, 39. [4] Job 1:12; 2:6; Prov. 21:1; Acts 17:24-28.

 

I bequeath my pastor’s soul to the devil

Posted in Brooks,Thomas, Devotionals on February 13, 2011 by witherblog

Thomas Brooks, “A Word in Season to Suffering Saints”

 

“Covetousness, which is idolatry.” Colossians 3:5

Covetousness is explicit idolatry.

Covetousness is the darling sin of our nation.

This leprosy has infected all sorts and ranks of men.

Covetousness being idolatry, and the root of all evil,
is highly provoking to God.

Whatever a man loves most and best–that is his god.
The covetous man looks upon the riches of the world
as his heaven–his happiness–his great all.
His heart is most upon the world,
his thoughts are most upon the world,
his affections are most upon the world,
his discourse is most about the world.

He who has his mind taken up with the world, and
chiefly delighted with the world’s music–he has also
his tongue tuned to the same key, and takes his joy
and comfort in speaking of nothing else but the world
and worldly things. If the world is in the heart–it will
break out at the lips. A worldly-minded man speaks
of nothing but worldly things. “They are of the world,
therefore they speak of the world,” John 4:5. The love
of this world oils the tongue for worldly discourses,
and makes men . . .
forget God,
neglect Christ,
despise holiness,
forfeit heaven.

Ah! the time, the thoughts, the strength, the efforts,
which are spent upon the world, and the things of the
world; while sinners’ souls lie a-bleeding, and eternity
is hastening upon them!

I have read of a greedy banker, who was always best
when he was most in talking of money and the world.
Being near his death, he was much pressed to make
his will. Finally he dictates:

First, I bequeath my own soul to the devil
–for being so greedy for the muck of this world!

Secondly, I bequeath my wife’s soul to the devil
–for persuading me to this worldly course of life.

Thirdly, I bequeath my pastor’s soul to the devil
–because he did not show me the danger I lived in,
nor reprove me for it.

“People who want to get rich fall into temptation and
a trap and into many foolish and harmful desires that
plunge men into ruin and destruction.” 1 Timothy 6:9

Covenantal Baptist | Particular | Calvinistic | Reformed | Baptist

Posted in Baptist, Blogs, Covenantal on February 13, 2011 by witherblog

Here is great resource for things baptist and covenantal. The author has spent a great deal of time compiling his resources. Well worth checking out.

Keep up the good work, Junior!

Covenantal Baptist | Particular | Calvinistic | Reformed | Baptist.

Heidelberg Catechism, 23., 24., 25.

Posted in Heidelberg Catechism on February 13, 2011 by witherblog

 

23. Q. What are these articles?

A. III.1.I believe in God the Father almighty,  III.1. Creator of heaven and earth.  III.2.I believe in Jesus Christ,  III.2. His only begotten Son, our Lord;   III.3. He was conceived by the Holy Spirit,  III.3. born of the virgin Mary;   III.4. suffered under Pontius Pilate,  III.4. was crucified, dead, and buried;   III.4. He descended into hell;  III.5. On the third day He arose from the dead;  III.6. He ascended into heaven,  III.6. and sits at the right hand  III.6. of God the Father almighty;  III.7. from there He will come to judge  III.7. the living and the dead.  III.8. I believe in the Holy Spirit;  III.9. I believe a holy catholic Christian church,  III.9. the communion of saints;  III.10. the forgiveness of sins; III.11. the resurrection of the body;  III.12. and the life everlasting.

 

24. Q. How are these articles divided?

A. Into three parts: the first is about God the Father and our creation; the second about God the Son and our redemption; the third about God the Holy Spirit and our sanctification.

 

25. Q. Since there is only one God,[1] why do you speak of three persons, Father, Son, and Holy Spirit?

A. Because God has so revealed Himself in His Word[2] that these three distinct persons are the one, true, eternal God.

[1] Deut. 6:4; Is. 44:6; 45:5; I Cor. 8:4, 6. [2] Gen. 1:2, 3; Is. 61:1; 63:8-10; Matt. 3:16, 17; 28:18, 19; Luke 4:18;John 14:26; 15:26; II Cor. 13:14; Gal. 4:6; Tit. 3:5, 6. God the Father and Our Creation

 

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