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.

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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!

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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

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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.

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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.

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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.)

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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?

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