Paul M. Kerry

An argument for effectual atonement?

2007-05-11T23:10:00.000Z

Here is a recent essay on the ways in which that punishment Christ bore on the cross was the same as that deserved by sinners, and the ways in which it differed.

In what ways was the punishment borne by Christ on the cross identical with the punishment deserved by sinners? In what ways did it differ?

INTRODUCTION

John Owen’s The Death of Death makes a comprehensive argument for effectual atonement.[1] There have been attempts since its publication to refute “Owen’s proof that [effectual atonement] is part of the uniform biblical presentation of redemption, clearly taught in plain text after plain text. [But] nobody has done that yet.”[2] One such attempt[3] was made by Richard Baxter but in such a way as one might not immediately expect. Baxter critiqued Owen’s work in an appendix of his Aphorisms of Justification by tackling a seemingly less central claim in The Death of Death that “the payment made by Christ for us (by the payment of the debt of sin understand, by analogy, the undergoing of the punishment due unto it) was solutio ejusdem, or of the same thing directly which was in the obligation.”[4] As we proceed we will discuss the contours of this debate, considering the relevant biblical material, the systematic arguments made by both parties, and the exact positions of both Baxter, Grotius and Owen regarding this issue.[5] This discussion will lead us to discover the ways (if any) in which the punishment borne by Christ on the cross was identical with the punishment deserved by sinners and the ways (if any) in which it differed.

WHY BAXTER TACKLED THIS ARGUMENT

What we need to remember here is that Owen’s chief argument in The Death of Death is for effectual atonement, while Baxter’s Amyraldianism means he holds to a universal view of the atonement. At its deepest level then Baxter is trying to refute Owen’s doctrine of effectual atonement. [6]

If Owen can maintain that Christ suffered “the same thing directly which was in the obligation”[7] made to sinners then a key argument for effectual atonement would be upheld. For if Christ has paid everything in the obligation then not one ounce of God’s wrath remains on sinful humans, and of course if Christ made this atonement for all it follows that not one ounce of God’s wrath remains on any sinful humans, which the bible plainly denies.[8] But if Christ has died only for the elect, then not one ounce of God’s wrath remains on them only, and there is still every need for the Biblical picture of hell for those who don’t believe.

Whereas, if Baxter can dismantle Owen’s position and can prove that Christ paid: “not the very same that is in the obligation.”[9] Then he can also maintain a position of universal redemption, for God’s wrath has not been fully exhausted and there is still room for hell.
THE BIBLICAL MATERIAL

We turn now to Baxter’s and Grotius’[10] use of scripture to defend the argument that Christ paid “not the very same that is in the obligation,”[11] when he was on the cross. We begin in Genesis 2:17.[12] The argument runs that in the obligation here we read “in the day that you eat of it you shall surely die.”[13] In other words not only is the punishment here death but a death which falls on the one who sins.[14] So when Owen says that according to its nature Christ paid an identical obligation with the one deserved by sinners, he is wrong because: “if the same in the obligation be paid [which Owen maintains] … then every sinner must die himself; for that is. … the very thing threatened … the law threatened not Christ but us.”[15]

In The Death of Christ[16] Owen works through the Biblical material which he claims support his position. Firstly, Owen cites Romans 8:32a declaring that it expressly reveals “the translation of punishment in respect of the subjects suffering it … [but does not speak] one word of the change of the kind of punishment.”[17] One leading evangelical scholar points out Romans 8:32a: “is picked up from the LXX Isa. 53, where it is used three times to describe the ‘handing over’ of the suffering servant.”[18] This suffering servant would be handed over exactly in our place, or “pierced for our transgressions”[19] as Isaiah 53 maintains, and not pierced for anything less.

Secondly Owen cites Galatians 3:13, noting that we all were under the curse of the law but that it was this very curse which “was undergone by the Lord Christ,”[20] and again not anything less or different. It may be argued in response that this is not true for all humanity but only for those “who rely on works of the law” as only they “are under a curse.”[21] However, Galatians 3:10 also affirms that everyone is cursed who “does not abide by all things written in the book of the law, and do them,” a symptom which is universal.[22] So all are under a curse, and that very curse is what Christ has borne. This means that one writer can faithfully translate Galatians 3:13 as “God made Christ a cursed one for our sake,”[23] exactly what we were.[24]

Thirdly, Owen points out that in Romans 8:3 we see “where God condemneth sin, there he condemns it in that very punishment which is due unto it in the sinner.”[25] This is strongly supported by the context,[26] the removal of condemnation from the sinner being because that condemnation was exacted in Jesus’ flesh.[27] This is further supported in that it was the sin of the believer which was condemned in Jesus’ flesh so must have been the same condemnation, it would be unjust for God to punish the same sin in a different way.[28]

Fourthly Owen argues that because Christ died[29] he bore the same punishment deserved by sinners, for “the whole penalty for sin is death, Gen. ii. 17.”[30]

Fifthly, Owen proposes that when our sins were laid on Jesus[31] and when he was made sin for us,[32] in that act “lay the very punishment of our sin.”[33] Such an argument from these verses alone seems hard to come by, but the context of Isaiah 53 links, like Owen does, the imputation of our sin onto Christ, Christ suffering the punishment due to that sin.[34] Owen’s arguments are convincing.

Finally Owen refers us to the copious references in the New Testament which express Christ’s agonies in his passion, and Owen asks us to “see if they do not plainly hold out the utmost that ever was threatened to sin.”[35] Here Baxter would have no problems in responding, of course Christ’s death had to be as horrific a torture as the Bible describes, for Christ was establishing the new covenant and Baxter had learnt that “a testament [covenant] is established by blood.”[36]

THE SYSTEMATIC MATERIAL

Like any good work from the Puritans this debate was highly systematic and both sides repeatedly drew from “simple truths of logic.”[37] We will firstly critique the arguments from Baxter and Grotius which are claimed to be formulated by reading “simple truths of logic”[38] from clear scriptural propositions, [39] by considering Owen’s responses.

1. We have seen how Baxter and Grotius maintain their position from Genesis 2:17, they do so to the extent that Baxter “maintain[s solutio ejusdem] to be the offender’s own undergoing the penalty of the law.”[40] Such a position Owen tackles by making a distinction between “the constitution of the penalty itself to be undergone,”[41] and the “terminating of this penalty upon the person offending.”[42] On the latter of these Owen had already written two years previously that “God is … the only Lawgiver, who alone had power so far to relax his own law as to have the name of a surety put into the obligation.”[43] Because it is God’s “own law” he “had power so far to relax” it. And such a relaxation of the law in the area of the one suffering still ensures “the penalty itself in reference to its constitution [is] established.”[44]

2. The next argument which Baxter cites from Grotius to support his position is concerning the grace of God. We know from the Scriptures that God is gracious,[45] and Grotius believes that if this God has demanded an identical punishment be borne by Christ which is deserved by sinners we “leaveth no room for pardon.”[46] On this logic Baxter often talks about the cross as needing “God’s gracious acceptance”[47] a grace we see as he “accept[s] a refusable payment.”[48]

Owen has two points to make here; firstly he argues that his position does not nullify the grace of God because it was gracious of God to send his only Son for us in the first place. God translated: “the punishment from the principle debtor to the surety, which of his own free grace he himself had given and bestowed on the debtor.”[49] The second point Owen wants to make here is that God putting forward any payment in the sinners stead is gracious:

“Neither idem [an identical payment] nor tantundem [a different payment] is here satisfactory, but by virtue of divine constitution … this gracious acceptance is not an accepting of that which is less in value than what is in the obligation, but a free constitution appointing another thing to the end, which before was not appointed.”[50]

So even for God to accept Christ bearing an identical punishment as that deserved by sinners would be a “gracious acceptance … [and] a free constitution”[51]

3. The next argument from Baxter is that the punishment borne by Christ on the cross was not identical with that deserved by sinners because: “Christ suffered not the loss of God’s love, nor his image and graces, nor eternity of torment.”[52] Unfortunately for us Owen immediately replies by pointing out that: “Christ’s suffering not the loss of God’s love, etc. … have been answered near a thousand times already … so I shall not farther trouble any therewith.”[53] However at other points in The Death of Christ[54] Owen does take up one of the charges made by Baxter, namely that Christ did not suffer the “eternity of torment”[55] (which the Bible teaches is deserved by sinners[56]), so did not suffer an identical punishment as the one deserved by sinners.

Firstly, Owen agrees that Christ did not suffer punishment forever, because eternal death’s “attendancies, as duration and the like … [Christ] could not undergo.”[57] But Owen maintains that this does not jeopardise his position that “the payment made by Christ for us … [was] the same thing directly which was in the obligation,”[58] as he argues that “eternal death may be considered two ways, either as such in potentia, and in its own nature, or as actually, so our Saviour underwent it … in the first sense.”[59] Holding this distinction, Owen can claim that Jesus Christ really did suffer “the pains of hell,”[60] even though he did not “actually” suffer eternal death which is deserved by sinners. And if one is still thinking that there is a huge gulf between Christ’s six hours on the cross and the sinner’s suffering forever in hell, Owen also points out that although Christ only suffers eternal death in potentia, according to its nature, his “dignity of person … [makes it] equipotent to the”[61] “actual” eternal death.

Owen’s systematic argument, which we will critique with Baxter’s response, is that Christ’s death truly and fully delivered the elect from the curse, and so on the cross Christ must have suffered an identical punishment with that deserved by sinners: “by death [Christ] did deliver us from death, and that actually … He did actually, or ipso facto, deliver us from the curse, by being made a curse for us … even the whole obligation, was taken out of the way and nailed to the cross.”[62] Owen later adds that if Christ did not deliver us by his death absolutely “we shall have no benefit by his death but upon the performance of a condition, which himself by that death of his did not absolutely procure.”[63] A position Owen asserts is not biblical for “faith, which is this condition, is itself procured by the death of Christ for them for whom he died.”[64]

Baxter later replies that Owen is here falling into the Hyper-Calvinist error which claims pre-faith justification for the elect. But Owen has already noted that “all for whom [Christ died] … have all the fruits of his death in actual right, though not in actual possession.”[65] And anyone who would claim that the believer does not have the fruits of Christ’s death in actual right before they believe, has to maintain “a mystery of Vorstian theology; God changing his eternal purposes! … [Such] a mutable god is of the dunghill.”[66] Owen’s refutations of Baxter, and his own argument’s, are conclusive.

DEFINING THE BOUNDARIES[67]

I have mentioned that Baxter and Grotius do not think Jesus bore the same punishment as that which was deserved by sinners but bore one which was graciously accepted by God the creditor. However, Baxter is at pains to show in Aphorisms of Justification that this in no way means he thinks Christ paid any less than what was owed by sinners: “[God’s gracious acceptance] is … his accepting a refusable payment, which though equal in value yet he may choose to accept according to the tenor of the obligation.”[68] The main sense in which Baxter does not think the payment is the same is found in that it does not procure “its end ipso facto, delivering the debtor without the intervention of a new concession or contract of the creditor.”[69] It seems that by “new concession or contract of the creditor” Baxter is referring to God graciously “accepting a refusable payment.”[70] However this view of the cross not delivering the debtor ipso facto, as we have seen, stands against Scripture.[71]

Baxter then moves on to propose that Owen does not in fact think Christ paid exactly what was in the obligation of the law! He thinks Owen does not believe what he defends so vigorously, namely that God required “the debt at [Christ’s] hand to the utmost farthing.”[72] Baxter expresses this when he states the following correct proposition: “[Owen] confesses that the sureties name was not in the obligation; and that God relaxed the law to put it in,”[73] and then makes this inference from it: “Now the main business that Grotius … drives at, is but to prove this relaxation of the Law, and the non-execution of it on the offenders threatened,”[74] so Baxter claims Owen is actually arguing the same point he and Grotius are arguing, he says Owen “giveth up the cause at last, and saith as Grotius.”[75]

Owen replies by taking Baxter’s key phrase here, on which this particular argument rests, and stating: “This paralogism, ‘If the law be executed, then not relaxed,’ … ariseth merely from a non-consideration of the nature of contradictories.”[76] In other words this argument of illogical reasoning arises from Baxter’s non-realisation that a law can be fully executed even when it is relaxed in one sense. This Owen has maintained throughout by stating the law was only relaxed in terms of “the terminating of [the] penalty upon the person offending.”[77] Hence it follows that Owen does not end by agreeing with Baxter and his picture of Grotius, who claim Christ paid “not the very same that is in the obligation”[78] because the obligation in the law was not relaxed in terms of “the penalty itself to be undergone.”[79]

A final nail in the coffin against Baxter’s arguments comes when we turn to consider the real boundaries of Grotius’ position. Grotius apparently holds that Christ’s payment made to God on the cross was not the same payment as that owed by sinners, but was graciously accepted by God the creditor. However, this is a misreading of Grotius who when he does deny:

“that the performance by Jesus was the same as the punishment deserved by sinners … he explains the difference purely in terms of the fact that Jesus was not the one intended for punishment but was the one who endured it. In other words, he defines the difference solely by reference to the person punished, not to the measure of punishment itself.”[80]

This puts Grotius squarely on the side with Owen who, as we saw in the very last point, made this exact distinction.

One final way in which Baxter tries to blur the boundaries between his position and Owen’s comes in response to Owen’s description of the cross as a: “compensation.”[81] Baxter comments “[Owen] saith, it was a full valuable compensation, (therefore not the same.)”[82] As Baxter starts playing with Owen’s words like this we begin to understand why Owen would go on to make comments in his reply like: much of Baxter’s arguments “do lie rather against words than things, expressions than opinions, ways of delivering things than doctrines themselves.”[83]

CONCLUSION

So Owen successfully maintains that the punishment borne by Christ on the cross was identical with the punishment deserved by sinners, in what he calls “weight and pressure”[84] although not “in all accidents of duration and the like.”[85] From this position Owen can describe the cross as Christ “undergoing that same punishment which, by reason of the obligation that was upon [sinners], they themselves were bound to undergo.”[86] Whereas Baxter unsuccessfully maintains Christ bore a different punishment on the cross with that deserved by sinners in that it did not procure its end “ipso facto, delivering the debtor.”[87] Baxter cites Grotius in support of him but we have seen how this is not acceptable, Grotius “merely … emphasize[s] the Pauline theme of public demonstration ... [and does not] replace a retributive account of punishment.”[88] Such a retributive account of punishment which Owen and Grotius held has been seen to be biblical and thus stands as a valid argument in support of effectual atonement: “If the full debt of all be paid to the utmost extent of the obligation, how comes it to pass that so many are shut up in prison to eternity, never freed from their debts?”[89] Well Christ must only have made satisfaction for those who are not shut up in prison to eternity, the elect.

[1] Effectual atonement is the ‘L’ in Calvinism’s TULIP, and is the belief that “Christ died with the intention of procuring salvation only for the elect: those whom God had determined from eternity past to save.” Steve Jeffrey, et. al. Pierced for our Transgressions (Nottingham: Inter-Varsity Press, 2007), 269.
[2] J.I. Packer, A Quest For Godliness: The Puritan Vision of the Christian Life (Wheaton, Illinois: Crossway Books, 1990), 136.
[3] Which, to be fair to Baxter, must have been assumed by him to refute Owen’s work else Baxter would not have maintained his Amyraldian position throughout his life.
[4] John Owen, The Death of Death in the Death of Christ (vol. 10 of The Works of John Owen; ed. William H. Goold; 1850-53; repr., Edinburgh: The Banner of Truth Trust, 1965), 268.
[5] The reason we approach the material in this order will become obvious when we get to the section titled “Defining the Boundaries” on page 8 as there is an unexpected twist in one of the fore-mentioned theologians positions.
[6] I claim this is the reason for Baxter tackling this aspect of Owens The Death of Death for this aspect is exactly what Owen uses to challenge the Amyraldian position in his treatise: “First, If the full debt of all be paid to the utmost extent of the obligation, how comes it to pass that so many are shut up in prison to eternity, never freed from their debts? Secondly, If the Lord, as a just creditor, ought to cancel all obligations and surcease all law suits against such as have all their debts paid, whence is it that his wrath smokes against some to all eternity? Let none tell me it is because they walk not worthy of the benefit bestowed; for that not walking worthy is part of the debt which is fully paid, for … the debt so paid is all our sins. Thirdly, Is it probable that God calls any to a second payment, and requires satisfaction of them for whom, by his own acknowledgment, Christ hath made that which is full and sufficient? Hath he an after-reckoning that he thought not of? For, what was before him he spared him not … Fourthly, How comes it that God never gives a discharge to innumerable souls, thought their debts be paid? Fifthly, Whence is it that any one soul lives and dies under the condemning power of the law, never released, if that be fully satisfied on his behalf, so as it had been all one as if he had done whatsoever it could require? Let them that can reconcile these things.” Owen, Death of Death, 273.
[7] Owen, Death of Death, 268, my italics.
[8] Matt. 7:13; Mark 9:47-48; 2 Thess. 1:7b-9; Rev. 14:11; 19:3; 21:8 etc.
[9] Richard Baxter, Aphorisms of Justification: With Their Explication (Printed by Abraham Brown; 1655; repr., PuRe, 2006), 301, my italics.
[10] Baxter continually cites Grotius to support his own position that Christ did not pay the say in the obligation as that which was deserved by sinners and that is why I join them together here.
[11] Richard Baxter, Aphorisms, 301, my italics.
[12] This is actually an argument made by Grotius which Baxter says Owen “overlooked.” John Owen, The Death of Christ (vol. 10 of The Works of John Owen; ed. William H. Goold; 1850-53; repr., Edinburgh: The Banner of Truth Trust, 1965), 443.
[13] Genesis 2:17, my italics.
[14] The same argument is made from Deuteronomy 27:26a “Cursed be anyone who does not confirm the words of this law by doing them.” Here it is not only the curse threatened but also the coming of the curse on the one “who does not confirm the words of this law by doing them.”
[15] Baxter is here paraphrasing Grotius in Aphorisms, 303, my italics.
[16] Owen, Death of Christ, 448-449.
[17] Owen, Death of Christ, 448.
[18] Douglas J. Moo, The Epistle to the Romans (NICNT; Grand Rapids, Mich.: Eerdmanns, 1996), 540 n.19. It must be noted though that Moo does not hold an effectual atonement reading of Romans 8:32: “note…that the text does not say ‘only for all you believers.’” Nevertheless his reading does support Owen’s in that Moo would agree that it expressly reveals “the translation of punishment in respect of the subjects suffering it.”
[19] Isaiah 53:5.
[20] Owen, Death of Christ, 448.
[21] Galatians 3:10.
[22] Romans 3:20.
[23] Joachim Jeremias in John Stott, The Cross of Christ, (Leicester: IVP, 1986 repr.,2003), 345.
[24] Galatians 3:10.
[25] Owen, Death of Christ, 448, italics mine.
[26] “There is therefore now no condemnation for those who are in Christ Jesus.” Romans 8:1, my italics.
[27] Romans 8:3.
[28] Luke 12:47-48a tells us that God is just so he punishes different sins in different ways, if this is so it surely follows that in his justice he punishes the same sins in the same ways.
[29] Hebrews 2:9.
[30] Owen, Death of Christ, 448. We will discuss later the arguments he uses here for a difference in the suffering, but this difference does not in any way effect the nature of the eternal death which “our Saviour underwent.”
[31] Isaiah 53:6.
[32] 2 Corinthians 5:21.
[33] Owen, Death of Christ, 448.
[34] “He was wounded for our transgressions; he was crushed for our iniquities … the Lord has laid on him the iniquity of us all … he shall bear their iniquities … he bore the sin of many.” Isaiah 53:5, 6, 11, 12, my italics.
[35] Owen, Death of Christ, 448. He goes on to say here that: “[Christ’s] cries out of the deep … do all make out that the bitterness of the death due to sin was fully upon his soul”
[36] Richard Sibbes in J.I.Packer, The Redemption and Restoration of Man in the Thought of Richard Baxter (Vancouver, British Columbia: Regent College Publishing, 2003), 185. In support of this we of course turn to Luke 22:20.
[37] Garry J. Williams, From Salvation History to Systematic Soteriology: A Lecture (Given at Oak Hill College, 2007 as part of CD4/5.3 Doctrine of Salvation), 11.
[38] Williams, Salvation History, 11.
[39] There are three arguments.
[40] Owen, Death of Christ, 440. Solutio ejusdem we saw was Owen’s term to explain his position that Christ suffered the same penalty in our place. See “Introduction” on page 1.
[41] Owen, Death of Christ, 443.
[42] Owen, Death of Christ, 443.
[43] Owen, Death of Death, 270.
[44] Owen, Death of Christ, 443.
[45] 2 Corinthians 12:9; Galatians 1:3; 1 Peter 5:10.
[46] Baxter, Aphorisms, 303.
[47] Baxter cited in Owen, Death of Christ, 437, 441 etc.
[48] Baxter, Aphorisms, 302.
[49] Owen, Death of Death, 270, my italics. On this point Owen also states: “the satisfaction of Christ, by the payment of the same thing that was required in the obligation, is no way prejudicial to that free, gracious condonation of sin so often mentioned. God’s gracious pardoning of sin compriseth the whole dispensation of grace towards us in Christ.” Owen, Death of Death, 268.
[50] Owen, Death of Christ, 441, author’s italics.
[51] Owen, Death of Christ, 441.
[52] Baxter, Aphorisms, 303.
[53] Owen, Death of Christ, 443. And they have been answered “near a thousand times already … by ‘no ordinary divines’ neither.”
[54] And in his work of two years previously Death of Death.
[55] Baxter, Aphorisms, 303, my italics.
[56] “Their worm does not die and the fire is not quenched” Mark 9:48, italics added. “They will suffer the punishment of eternal destruction” 2 Thessalonians 2:9, italics added. “The smoke of their torment goes up forever and ever” Revelation 14:11, italics added.
[57] Owen, Death of Christ, 448. Referencing Psalm 16:8-11 and Acts 2:24-28 and elsewhere explicitly stating: “it was impossible that he should be detained by death.” Owen, The Death of Death, 270.
[58] John Owen, Death of Death, 268.
[59] Owen, The Death of Christ, 448, author’s italics. Owen here refers the reader to Psalm 22:1; 116:3; Luke 22:44. This last reference concerning Christ sweating being especially potent as sweat was a mark of the curse which God placed in man at the fall (Genesis 3:19) and which Owen has already argued Christ suffered the full force of from Galatians 3:13.
[60] Owen, Death of Christ, 448.
[61] Owen, Death of Christ, 448, my italics.
[62] Owen, Death of Death, 268, author’s italics.
[63] Owen, Death of Christ, 450.
[64] Owen, Death of Christ, 450, my italics. Biblically we would want to assert that Baxter is right: Romans 5:9-10; 8:3; Galatians 1:4; 3:13; Ephesians 1:7; Colossians 1:20; 2:13-14; Titus 2:14; Hebrews 2:14-15; 9:26; 1 Peter 3:18. This list is taken from Garry J. Williams, Effectual Atonement: A Lecture (Given at Oak Hill College, 2007 as part of CD4/5.3 Doctrine of Salvation), 63.
[65] Owen, Death of Death, 268, italics mine.
[66] Owen, Death of Christ, 452.
[67] I have included this section later rather than earlier because we can only realise the importance of the following issues once we have consider the biblical and systematic arguments from both sides.
[68] Baxter, Aphorisms, 302, my italics.
[69] Baxter, Aphorisms, 302, author’s italics.
[70] Baxter, Aphorisms, 302.
[71] Romans 5:9-10; 8:3; Galatians 1:4; 3:13; Ephesians 1:7; Colossians 1:20; 2:13-14; Titus 2:14; Hebrews 2:14-15; 9:26; 1 Peter 3:18. Williams, Effectual Atonement, 63.
[72] Owen, The Death of Death, 270, my italics.
[73] Baxter, Aphorisms, 306. But Baxter errs when he infers from this that the obligation in the law must not then have been fully executed, Baxter believes “’if the law be executed, then not relaxed,’ and on the contrary.” i.e. if the law be relaxed then not executed. Owen, The Death of Christ, 447.
[74] Baxter, Aphorisms, 306, author’s italics.
[75] Baxter, Aphorisms, 305.
[76] Owen, Death of Christ, 447.
[77] Owen, Death of Christ, 443.
[78] Baxter, Aphorisms, 301, my italics.
[79] Owen, Death of Christ, 443.
[80] Garry J. Williams, “Grotius, Hugo (1583-1645),” in The Dictionary of Historical Theology ed. T.A. Hart; Grand Rapids, Michigan: Paternoster Press, 2000), 236. It seems that Owen himself has a similar point to make as Williams here when he writes: “a supposal that I should oppose Grotius in his main intendment … was not once in my thoughts.” Owen, Death of Christ, 448.
[81] Owen, Death of Death, 270.
[82] Baxter, Aphorisms, 305.
[83] Owen, Death of Christ, 435. Owen also writes Baxter has: “cast some part of the doctrine of the satisfaction and redemption of Christ, as by me [Owen] delivered, into a crooked frame.” (436), also he has taken the controversy between Grotius and Owen and “so changed [it] by a new dress that I [Owen] might justly refuse to take any acquaintance with it.” (442) Moreover in one of Baxter’s expressions of an Owen argument: “the very strength of it as laid down is omitted.” (444) And Baxter’s criticism of Owen’s “lack” of answering Grotius is seen by Owen as: “A most unhappy issue as can possibly be imagined, made up of deceit, weakness, and self-contradiction!” (443)
[84] Owen, Death of Death, 269.
[85] Owen, Death of Death, 269.
[86] Owen, Death of Death, 269.
[87] Baxter, Aphorisms, 302.
[88] Williams, “Grotius,” 236.
[89] Owen, Death of Death, 273, my italics.

Here is that Owen essay we've all been waiting for...

2007-04-24T16:08:00.000Z

Review Essay on John Owen’s Christologia: The Glorious Mystery of the Person of Christ in Works I

Introduction

John Owen’s Christologia was published in 1679 and stemmed from his perception that England was descending into Arianism, “events ensued which justified these apprehensions of Owen.”[1] Arianism was a heresy from the early Church, but in Owen’s day these heresies were: “lifting up themselves again, though under new vizards and pretences.”[2] Owen wanted to tackle these heresies by enthroning “Christ anew on the hearts and consciences of men.”[3] To my mind this is what he has done in Christologia and I will begin by summarising the book and explaining how his structure meets this aim of enthroning Christ.[4] We will go on to discuss the theological and pastoral issues associated with the main point in the book which will take up the majority of this work.

Summary of Christologia

The book’s twenty chapters divide into seven main sections: 1. Jesus is divine: the truth on which the church stands and against which hell rages (chapters 1 and 2). 2. Jesus is divine: in him we behold all that God has decreed, is, and requires of us (chapters 3 to 6). 3. Jesus is divine: as divine prophet, king and priest he can be the saviour of the Church (chapters 7 and 8). 4. Jesus is divine: the respect we have to him is the respect we have to God - namely to honour, obey, and conform to him, and to receive from him all gospel privileges (chapters 9 to 15). 5. Jesus is divine: the wisdom of God is manifested in the divine Jesus’ redemption of the world (chapters 16 to 17). 6. Jesus is divine: the union of his divine and human natures (chapter 18). 7. Jesus is divine: he is worshipped as God in heaven, and lives there for our salvation (chapters 19 and 20). This is the structure we will use to grasp a summary of the book.

Firstly then[5] Owen teaches us that Peter’s confession of the Christ in Matthew 16:16 “compriseth eminently the whole truth concerning the person and office of Christ.”[6] This confession is that Jesus “was the Son of Man…yet he was not only so, but [also] the eternal Son of the living God.”[7] Owen is quick to point out, as Christ does in Matthew 16:18b, that the “power and policy of hell will be always engaged in opposition unto the relation of the church unto this foundation [viz. Peter’s confession].”[8]

Owen proceeds in the second chapter to outline the ways in which the Devil attacks the church built on Peter’s confession. The Devil does so by two agents: 1. “The unbelieving world”[9]; 2. “heretics.”[10] Under heresies of the Christian faith Owen lists Gnosticism, Socinianism, Nestorianism, and Mohammedianism (Islam). All of which, either implicitly or explicitly, deny the deity of Jesus Christ the man.

But such heresies as those in the Devil’s second agent, which deny the divine and human natures of Christ, can come in many more subtle forms such as an individual growing “weary of any concernment [in Christ’s divine person, and holding to] a natural religion, or non at all.”[11] Or can come as one professes Christ outwardly who yet neglects gospel duties, Owen wishes: “that such persons would publicly renounce the profession of [Jesus’] name, rather than practically manifest their inward disregard of him.”[12] All this means that the truths which Owen expounds in Christologia are not only to be grasped and defended by theologians but also private believers who were not “unable from this duty or exempt from it.”[13]

In the second section[14] Owen explains that Christ is to be the centre of our worship as, “of all the effects of the divine excellencies, the constitution of the person of Christ...was the most ineffable and glorious.”[15] One of the reasons for this is because everything which God was going to do “concerning his own eternal glory, in the sanctification and salvation of the church here below [was] all to be effected in Christ.”[16] This does not mean Jesus was the cause of God’s eternal decrees but was “the only foundation of the execution of all the counsels of God concerning our sanctification and salvation.”[17] However Jesus was not only God’s instrument for our salvation but for our creation also: “God the Father did nothing in the first creation but by him.”[18] This means Jesus is both creator and redeemer, it would be denying our maker to not defend Christ’s divinity.

Owen’s second argument in this section for Christ’s divinity stems from the proposition that our end in religion is to know God, this of course: “is done perfectly only in the person of Christ, all other means of it being subordinate thereunto.”[19] One example Owen uses to support this claim is that the Pharisees did not know God,[20] but the disciples did, because the disciples knew Christ.[21] Owen concludes three things are necessary for this assertion: Firstly, the Father and the Son must have the same nature. Secondly, the Father and the Son must be distinct. Thirdly, the Son needs to be incarnate. Just as in his Oxford days, people have rejected these truths in various forms throughout history, making idols to represent who they thought God was. This happened with the Pharisees, and with the first humans: “by common consent they framed representations of God unto themselves.”[22] Owen’s argument for Jesus’ divinity has always met with hostility.

Owen concludes this section in chapter 6 by claiming that divine truth is either found in God himself, or the counsel of his will, and that the only way to grasp either of these is to look to Christ who is “the essential image of the Father … [and] the sacred repository and treasury [of God’s counsels] … hence it is, that those who reject the divine person of Christ … do constantly reject or corrupt all other spiritual truths of divine revelation.”[23] Not only is Owen defending Christ’s divinity he is also making the case that we lose all other truth if we lose this one.

In the third section[24] of Christologia the argument for Christ’s divine nature rests on his saving of the church as her prophet, priest and king. Owen masterfully argues that a prophet, priest or king in the Old Testament, even Moses, could not be the saviour of the church because this role did not rest on whether one has these titles or not but: “on the person of him who was given unto us.”[25] Christ must be divine in his role as prophet as he is a prophet to every nation through every age, not just the nation of Israel in 30 A.D. And he must be able comprehend the mind of God fully that he might declare God’s will to us fully. Furthermore, he must have the fullness of God by the Spirit dwelling in him so that he could enlighten our eyes. Christ also must be divine for his role as king as Jesus is king “in heaven and on earth.”[26] But Jesus is also king over each believer internally such that he has to know them on the inside, and must be able to direct their hearts. Christ’s divinity is also vital in his priestly office, in that it was “God [who] was to purchase his church ‘with his own blood,’ Acts 20:28.”[27] In chapter 8 Owen points out (to show that things were going the same way in his day) that although Israel had expected Christ to come, “this faith, which wrought effectually in the Church of Israel, degenerated into a lifeless opinion, that proved the ruin of it.”[28]

Section four[29] is the biggest section of Christologia[30] and concerns the respect each believer has towards Christ, Owen is constantly at pains to show us it is the same respect we have towards God. The first respect we have towards Christ is to honour him. This honour is not diminished at Jesus’ incarnation and is the same as that ascribed to the Father: “to honour the Son as we ought to honour the Father, is that which makes us Christians, and which nothing else will so do.”[31] The beginning of all this honour is faith in Jesus, which is faith in his person as he shares the divine nature of the Trinity. The second respect we have towards Christ is obedience of which love is: “the especial principle.”[32] We are called to love Christ as the Bible presents him to us, and as we love Christ we will find the image of God form in our lives because: “the Father loves, and cannot but love, his own nature and essential image in [Jesus]”[33] – as we love Jesus we will be doing what God does, loving God.

The third respect we have to Christ is our conformity unto him “which is required of us.”[34] This is achieved as we behold his glory and are made like him, we do this by modeling his internal holiness which he has by nature, and by modeling his acquired holiness which he has by obedience to his Father (manifested in his love for us and readiness for the cross). Being like Christ is what was required of Israel in respect to God.[35] The forth and final respect we have to Christ is to receive the gospel benefits he has achieved for us, and which we work for in this life by faith and obedience – this may not sound like an argument for Christ’s divinity but Owen next moves on to show how all Christ has achieved for us is only possible because he shares in the divine nature.

Section five[36] of Christologia deals with the manifestation of God’s wisdom in sending the divine Christ to save us. In order that we might truly grasp this wisdom Owen believes we must understand the sin which God has saved us from. Owen also explains here that it is conducive to God’s nature to save a people out of the fallen race because of his “love, grace and mercy.”[37] In our rescue there were three things required; firstly, there needed to be obedience offered to God which brought him more honour than the dishonor which the fall brought him, secondly, there needed to be the infliction of punishment, and thirdly a rescuing of people from under Satan’s rule. All three of these are fulfilled by Christ’s divinity who, according to that nature, was obedient and could pay for the sins of many as he did not need to pay for his own, whose blood was infinitely valuable, and who (being divine) has brought us back under God’s rule by bringing us under his own.[38]

Owen ends this section in chapter 17 by explaining how God’s wisdom is manifested in each step of the work of redemption through Christ. Contemplation on these things will leave Christians with a stronger faith, with a soul made like Christ’s as we behold him in this work, with our minds taken off of earthly things, and will prepare us for glory - which is in itself the contemplation of the wisdom of God in the salvation of the church.[39]

The penultimate section[40] of the book is a chapter of which Owen “only mentioned, because they are commonly handled by others in their didactical and polemical discourses concerning the person of Christ.”[41] These discourses are concerning the hypostatic union in the person Jesus Christ, and this chapter presents an argument for Christ having both a human and divine nature, yet existing as one person.

Owen’s final section[42] begins by a consideration of the glory of Christ as distinct from that of glorified saints. Owen is not here arguing for Christ’s glory as his deity, rather he reads Christ’s “glory” in John 17:24 as “not the essential glory of his divine person…which is absolutely the same with that of the Father; but…a glory that is peculiarly his own.”[43] Owen secondly explains how Christ’s ascension to heaven was his enthronement as king and ascension to the temple as high priest – both roles he enacts now in heaven.

After Owen has established Jesus as high priest, he next endeavors to explain how this affects the church militant. It does so by enabling us to join the praise of heaven, shielding us from God’s wrath, defending us from Satan’s accusations, attaining all the covenant blessings.[44] Furthermore, Jesus as high priest makes our worship of God perfect despite our indwelling sin, and weakness and unworthiness.[45] And all that Christ is doing for the church on earth, he is doing with a “sovereign authority and almighty power in himself to execute and accomplish.”[46] When this work for the church is accomplished Christ will deliver “the kingdom to God the Father after destroying every rule and authority and power.”[47] But Owen is adamant, even when this happens in heaven, one thing will stay the same: “The person of Christ, and therein his human nature, shall be the eternal object of divine glory, praise, and worship.”[48]

The Main Point

The main point of this work has been evident throughout our summary, and is clear in the full title of Owen’s book: “The Person of Christ – God and Man.”[49] This work was published just four years before Owen’s death and it has been said that “Owen’s mind during the last few years of life were [sic.] much taken up with meditation upon the Person of Christ, and of heaven.”[50] That is precisely what we find in Christologia and will form the kernel of this essay as we discuss theological and pastoral issues associated with this theme.

Theological and Pastoral Issues

We will explore the theological and pastoral issues in Christologia by taking each section at a time. As we look at the seven sections we will discuss how the theology Owen raises in that section is dependant upon the main point of the book, and discuss the pastoral issues which they promote in turn.

In section one Owen has to prove that when Jesus says: “And I tell you, you are Peter, and on this rock I will build my church”[51] he means by “this rock” the faith of Peter and the confession he makes in verse 16 about Jesus’ divine and human natures.[52] Establishing this would mean “it is…the person of Christ whom Peter confessed, that is the rock on which the church is built.”[53] If Owen fails to show this is true Christologia could not exist in the form it does, because the person of Christ (God and man) would not be integral to the existence of the Church.

However, Owen proves it is true by four arguments. Firstly, he argues that if Christ had intended the person of Peter to be the one on whom the church was built he could have said it far simpler using these words: “Thou art a rock, and on thee will I build.”[54] Secondly, if Peter was the foundation, when he died the church would collapse for: “no building can possibly abide when its foundation is removed and taken away.”[55] With this he argues against the Catholic doctrine of the apostolic succession pointing out that “the church cannot be consummated or perfected, unless it rest in and on him who lives forever,”[56] whereas the Catholics are seeking to rest the church on mortal men. Thirdly, the Scriptures are universally clear that the Church has only one rock, that of Jesus Christ.[57] And finally Owen shows that the context in Matthew 16 argues that Jesus will suffer and die to be the foundation of the Church,[58] a claim which intriguingly Peter refutes.[59]

The pastoral implications of Owen showing that the human and divine Christ is the foundation of the existence of the Church enable the Church to survive the ensuing persecution towards this truth. The gates of hell will use any means they can to attack this foundation from other religions right the way down to the wayward thoughts of the professing member of the church congregation. Hence this truth about the person of Christ[60] must be proclaimed and defended in our evangelism, from the pulpit, and in our pastoral conversations. The assurance is of course that “the gates of hell shall not prevail.”[61]

In section two Owen has to prove that Jesus existing as both God and man “is that singular expression of divine wisdom, goodness, and power, wherein God will be admired unto all eternity.”[62] A truth which although “the Scripture doth sometimes draw a veil over,”[63] yet is there in it a cause to marvel at God: “That the mighty God should be a child born, and the everlasting Father a Son given unto us, may well entitle him unto the name of Wonderful.”[64] I do not want to deny Owen’s theology here at all, he is right to say this truth “is the glory of the Christian religion.”[65] But I do reject his reading of Isaiah 6, it is overly analogical. Owen writes that in the vision of God’s throne in Isaiah 6 we see: “The Son of God…who was so represented, and that as he was to fill the temple of his human nature with divine glory…And herein the seraphim…not being able to behold or look into the glorious mystery of his incarnation.”[66]

Despite this overly analogical reading, the truth remains that Christ’s divinity is “the glory of the Christian religion,”[67] which means Owen can claim any other divine truth rests on this key truth. We saw in section one that this truth must have pride of place in our pastoral ministry, but it must not only be taught separately to the cross, the creation, the Church and so on but must permeate all of our teaching and thinking on divine truths. Owen will go on in Christologia to show the dependence of other doctrines on the truth that Jesus Christ is both God and man.

Section three in Christologia shows Christ’s divinity working out in his roles as prophet, king and priest. There may not be numerous explicit references uniting Christ’s divinity and his prophetic, kingly, and priestly roles in the Bible, but here are some crucial biblical truths which Christians could not hold to if Christ the prophet, king and priest were not divine. Firstly, if Jesus the prophet were not God he would not know the mind of God[68] and could not fully declare to us God’s will for our lives. Secondly, if Jesus the king were not God he could not direct our lives[69] and we could not say the Lord is our shepherd.[70] And thirdly, if Jesus the high priest were not God his blood would not be valuable to atone for all the sin of all the elect, and in fact he could not atone for any of them because he would have to atone for himself as only God is good.[71]

These things being denied (because Jesus has both human and divine natures) the Christian is filled with assurance as he looks to Christ and finds what God requires of him (prophetic); finds Jesus can control his life (kingly); and finds the cross is sufficient for his salvation (priestly). This last point is even more vital to Owen now than when he wrote his 1647 work The Death if Death, because when Christologia was published he no longer believed: “God may, by virtue of his supreme dominion, omit punishment without any wrong or prejudice to his justice.”[72] God was gracious to Owen in enabling him to change his view on God’s justice, but as chapter 8 of Christologia proves people are sometimes hardened regarding divine truths (as was the case with much of Israel’s faith). To enable a Christian’s assurance with regard to Jesus’ prophetic, kingly, and priestly roles this work of proclaiming Christ’s divinity never ends.

In the fourth section of Owen’s work we discover that any claim such as “the person of Christ is of no use at all … [is] a vain imagination.”[73] And Owen works through the four respects we do have to Christ.

Firstly, honour, which is due to the Son as it is to the Father. This honour is to be given in two forms both which support the main point of Owen’s work. Firstly adoration of Jesus, which is: “humbly to bow our souls unto God.”[74] And secondly, invocation of Jesus which comes in two forms: to ascribe to Jesus all the divine properties which belong to God. And to represent our will to Jesus as we call on him “with an expectation of being heard…by virtue of his infinitely divine excellencies.”[75] Pastorally Owen writes that to ascribe all the divine properties to Jesus Christ is “essential unto prayer, which without it is but vain babbling.”[76] True prayer to the divine Jesus is vital and needed writes Owen, in times of spiritual trouble, discovery of something excellent about Christ, persecution, a need of the increase of grace, death.

The second respect we have to Christ is obedience “both internal and external.”[77] The cause of our obedience to Christ is because he himself is God, and his Father has given all power to him that he might command obedience: “The name of God the Father is so in him-that is, he is so partaker of the same nature with him-that his voice is the voice of the Father.”[78] The “especial principle”[79] of this internal and external obedience is love, such that “the placing of our love on anything before God, or above him, is a formal expression of our apostasy from him.”[80] The reason we are able to love Jesus is because in him rest all the divine excellencies, if they did not we could not love him absolutely. Owen is clear that obedient love for Jesus is what sets someone apart as a Christian: “Let men pretend what they will, there needs no greater, no other evidence, to prove that any one doth not really believe the things that are reported in the Gospel ... that his heart is not engaged by them unto the most ardent love towards [Jesus'] person.” So the fundamental way we are to challenge our congregation is enquiring into their love for Jesus.

The third respect we have to Christ in religion is conformity to him. In one of his most pastorally sensitive points Owen writes that:

“No soul can have a design of conformity unto Christ but his who so likes and loves the graces that were in him, as to esteem a participation of them in their power to be the greatest advantage, to be the most invaluable privilege, that can in this world be attained.”[81]

In other words, when we see qualities in Christ we are to esteem them as excellent else we will not desire to conform to his person.

The fourth respect we have to Christ is to receive the gospel benefits from him. These Owen lists here but has not room to include “an entire discourse concerning the life of faith.”[82]

In the fifth section of Christologia Owen applies his argument for Christ’s divinity to our redemption from sin and the Devil. This is another place where Owen shows us that if we lose Christ’s divinity in our theology then orthodox doctrines of salvation also cannot be maintained. Owen’s work on the fallen state of humanity is precise and alerts us to the need for a perfect plan of redemption. Owen shows us such a plan God has put in place however, alongside explaining such a plan, Owen outlines the way by which man may plan to save himself. One plan might be an attempt at obedience towards God after the disobedience in Eden, the other might be to offer a sacrifice of some sort to appease God. But Owen concludes that neither of these are sufficient because the problem of sin (from which men are trying to save themselves) is more pervasive than those engaged in these attempts would admit, so our salvation must come by Jesus the God man.

This of course starts to beg the question, if Christ was fully man[83] how could he perform the required obedience or provide a sin offering, for a man is a sinful man. What Owen argues is that Christ did take our nature “yet so as not in the least to participate of the guilt of the first sin, nor the defilement of our nature thereby.”[84] This was possible because Jesus’ “human nature was never in Adam as his representative.”[85] How it happened Owen does not enquire further than the Bible allows, he alludes to Luke 1:35 and quotes Romans 11:33.[86]

The pastoral implications of Owen’s exposition here will lead Christians to turn away from any work righteousness and will cause them to trust in Christ’s work in their place. In this small section Owen has demonstrated how Christ as fully man can offer obedience and sacrifice in the place of sinful men.

In the sixth section of Christologia Owen has to demonstrate how he can reconcile Christ’s fully divine nature with this fully human nature. He does so by presenting Nicaean orthodoxy in opposition to Nestorian heresy. Nestorius’ five allowances of union between the divine and human natures in Christ which Owen records do not demonstrate “the true union of the person of Christ.”[87] The Son of God did not cease to be divine neither did he merely dwell in Christ’s body “as a man dwells in a house.”[88] Rather, the Son of God: “continuing to be what it was, it was made to be also what it was not before.”[89]

We conclude as Owen does with the final section of Christologia. Here we find discussions of Christ in heaven. Christ ascended to heaven in two senses: “(1.) … as he was a King; (2.) … as he was a Priest.”[90] We have considered how each of these can only be effectively exercised by a divine King and Priest, with these two linked together here we see not only that Jesus is the one who deserves praise (for he is King) but he is also the one who makes that praise acceptable as he sanctifies it (for he is Priest). The pastoral implications of this concern our longing to be with our King Jesus in heaven. The way we find out what our desires are of the true heaven is by considering how much we long for the divine Jesus who has been presented to us in Christologia:

“Take an instance in one of the things before laid down. The glory of heaven consists in the full manifestation of divine wisdom, goodness, grace, holiness,-of all the properties of the nature of God in Christ … what then are our present thoughts of these things? What joy, what satisfaction have we in the sight of them, which we have by faith through divine revelation? What is our desire to come unto the perfect comprehension of them? How do we like this heaven? ... According as our desires are after them, such and no other are our desires of the true heaven.”[91]

Bibliography:

Owen, John. Christologia: The Glorious Mystery of the Person of Christ. Vol. 1 of The Works of John Owen. Edited by William H. Goold. 1850-53. Edinburgh: The Banner of Truth Trust, 1965

Owen John. The Death of Death in the Death of Christ. Vol. 10 of The Works of John Owen. Edited by William H. Goold. 1850-53. Edinburgh: The Banner of Truth Trust, 1965

Rehnman, Sebastian. Divine Discourse: The Theological Methodology of John Owen. Grand Rapids, Michigan: Baker Book House, 2002

Toon, Peter. God’s Statesman: The Life and Work of John Owen. Grand Rapids, Michigan: Zondervan Publishing House, 1973

All Bible references taken from the Holy Bible: English Standard Version. HarperCollins Publishers, 2001

[1] William H. Goold, “Prefatory Note,” in Christologia: or, a Declaration of the Glorious Mystery of the Person of Christ-God and Man (vol. 1 of The Works of John Owen; ed. William H. Goold; 1850-53; repr., Edinburgh: The Banner of Truth Trust, 1965), 2.
[2] Owen, Christologia, 38.
[3] Goold, “Prefatory Note,” 2.
[4] To enthrone Christ is to know him as fully God and fully man, we will investigate the ways in which Owen enthrones him.
[5] 1. Jesus is divine: the truth on which the church stands and against which hell rages (chapters 1 and 2).
[6] Owen, Christologia, 30.
[7] Owen, Christologia, 30. My Italics.
[8] Owen, Christologia, 34.
[9] Owen, Christologia, 36.
[10] Owen, Christologia, 36.
[11] Owen, Christologia, 41.
[12] Owen, Christologia, 43.
[13] Owen, Christologia, 9.
[14] 2. Jesus is divine: in him we behold all that God has decreed, is, and requires of us (chapters 3 to 6).
[15] Owen, Christologia, 45. By “constitution” here Owen is referring to Christ’s incarnation.
[16] Owen, Christologia, 54.
[17] Owen, Christologia, 63, my italics.
[18] Owen, Christologia, 64.
[19] Owen, Christologia, 65. Rehnman writes: “Christ is exceedingly important for Owen’s view of revelation.” Sebastian Rehnman, Divine Discourse: The Theological Methodology of John Owen (Grand Rapids, Michigan: Baker Book House, 2002) 64.
[20] John 8:47.
[21] John 14:7-9.
[22] Owen, Christologia, 68. Owen argues this from Romans 1.
[23] Owen, Christologia, 79-83, author’s italics.
[24] 3. Jesus is divine: as divine prophet, king and priest he can be the saviour of the Church (chapters 7 and 8).
[25] Owen, Christologia, 86.
[26] Matthew 28:18.
[27] Owen, Christologia, 99.
[28] Owen, Christologia, 103.
[29] 4. Jesus is divine: the respect we have to him is the respect we have to God - namely to honour, obey, and conform to him, and to receive from him all gospel privileges (chapters 9 to 15).
[30] We will deal with the section most extensively in the second part of this essay.
[31] Owen, Christologia, 107.
[32] Owen, Christologia, 139.
[33] Owen, Christologia, 144. My Italics.
[34] Owen, Christologia, 169.
[35] Owen cites Leviticus 11:44; 19:2, and 20:26. Owen, Christologia, 172.
[36] 5. Jesus is divine: the wisdom of God is manifested in the divine Jesus’ redemption of the world (chapters 16 to 17).
[37] Owen, Christologia, 191.
[38] Owen adds here the idea that the saviour of the church also had to fulfil the office which God assigned to him and that no mere human could fulfil such a task. Owen, Christologia, 203.
[39] Owen, Christologia, 221-223.
[40] 6. Jesus is divine: the union of his divine and human natures (chapter 18).
[41] Owen, Christologia, 235.
[42] 7. Jesus is divine: he is worshipped as God in heaven, and lives there for our salvation (chapters 19 and 20).
[43] Owen, Christologia, 237.
[44] Owen, Christologia, 254.
[45] Owen, Christologia, 257-259.
[46] Owen, Christologia, 260. Author’s italics.
[47] 1 Corinthians 15:25.
[48] Owen, Christologia, 272. My Italics.
[49] Owen, Christologia, 1. My Italics.
[50] Peter Toon, God’s Statesman: The Life and Work of John Owen (Grand Rapids, Michigan: Zondervan Publishing House, 1973) 168.
[51] Matthew 16:18a.
[52] “[Jesus] speaks unto…the faith of Peter, who made this confession. Without this no outward confession is of any use or advantage... [and] he speaks unto the confession itself.” Owen, Christologia, 31.
[53] Owen, Christologia, 32.
[54] Owen, Christologia, 32.
[55] Owen, Christologia, 32.
[56] Owen, Christologia, 33.
[57] Interestingly it is Peter himself who proclaims Jesus Christ to be the rock of the Church: “As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. For it stands in Scripture: ‘Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame.” 1 Peter 2:4-6.
[58] Matthew 16:21.
[59] Matthew 16:22.
[60] Being both Gold and man.
[61] Matthew 16:18b.
[62] Owen, Christologia, 46.
[63] Owen, Christologia, 46. Owen also says here: “A mystery it is, and that those dimensions as no creature can comprehend.”
[64] Owen, Christologia, 47. Owen is quoting from Isaiah 9:6.
[65] Owen, Christologia, 48.
[66] Owen, Christologia, 48.
[67] Owen, Christologia, 48.
[68] 1 Corinthians 2:11.
[69] Proverbs 16:1, 9.
[70] Psalm 23:1; Exekiel 34:10c-24; John 10:11-15.
[71] Mark 10:18.
[72] John Owen, The Death of Death in the Death of Christ (vol. 1 of The Works of John Owen; ed. William H. Goold; 1850-53; repr., Edinburgh: The Banner of Truth Trust, 1965), 271, my italics.
[73] Owen, Christologia, 104.
[74] Owen, Christologia, 107.
[75] Owen, Christologia, 110 my italics.
[76] Owen, Christologia, 110.
[77] Owen, Christologia, 134.
[78] Owen, Christologia, 138.
[79] Owen, Christologia, 139.
[80] Owen, Christologia, 151, my italics.
[81] Owen, Christologia, 174, my italics.
[82] Owen, Christologia, 178.
[83] Owen argues Christ must be fully man as well as fully God else he could not die for us, God’s law required a human body to endure his wrath – in support of which Owen cites Hebrews 2:14-16.
[84] Owen, Christologia, 199.
[85] Owen, Christologia, 200.
[86] Owen, Christologia, 200.
[87] Owen, Christologia, 230.
[88] Owen, Christologia, 231.
[89] Owen, Christologia, 232. And Owen cites John 1:14 to support his claim.
[90] Owen, Christologia, 247, author’s italics.
[91] Owen, Christologia, 245, my italics.

Christ's death, our death?

2007-04-20T09:08:00.000Z

Did Jesus suffer on the cross in an identical way with the suffering deserved by sinners, or was the suffering different in any respect? Here are Owen's scripture references to suport the claim that he suffered an identical punishment with regards to God's destructive wrath, but a different punishment with regards to the length of time it was endured (he was on the cross 6 hours, sinners deserve eternal hell).

1. Romans 8:32: This passage expresses the opposite of a “change of the kind of punishment” (p. 448 all this material is from here)

2. Galatians 3:13: We were under a curse (cf. v10 also) but Christ was put under that exact curse according to this passage.

3. Romans 8:3: “Where God condemneth sin, there he condemns it in that very punishment which is due unto it in the sinner, or rather to the sinner for it … The condemning of sin is the infliction of punishment due to sin.”

4. “The whole penalty of sin is death, Gen. 2:17. This Christ underwent for us: Heb. 2:9, “He tasted death.” And to die for another is to undergo that death which that other should have undergone, 2 Sam. 18:33.” The death penalty for sin has an essence (pains of hell) which Christ suffered (Psalm 116:3; 22:1; Luke 22:44) and it has attendancies (duration and the like) “which he could not undergo” (Ps. 16:8-11; Acts 2:24-28). To confirm Christ suffered our death in potentia (Heb. 2:9, 14) which because of the dignity of his person (1 Pet. 3:18, Heb 9:26, 28, Rom. 5:10) “raises the estimation of punishment” to make the deaths equivalent in their attendancies.

5. Isa. 53:6, 2 Cori. 5:21: as our sins were laid on Jesus and he was made sin for us, so “lay the very punishment of our sin, as to us threatened, upon him.”

6. Read in scripture what we are told of Christ’s sufferings: “and see if they do not plainly hold out the utmost that ever was threatened to sin.” Isa. 53:5; 2 Peter 2:24; Matt 26:37; Mark 14:33; Luke 22:44; Matt 26:38; Heb. 5:7. “Those cries out of the deep, and mighty supplications under his fear … that was upon him, do all make out that the bitterness of the death due to sin was fully upon his soul … it was no less than the weight of the wrath of God and the whole punishment due to sin that he wrestled under.” (p. 449)

this is taken from John Owen's "The Death of Christ." And supports limited atonement because if Christ suffered everything deserved by sinners (and died for ALL) there would be no hell for God's wrath would be taken away from ALL - the Bible assures us God's wrath is raging in hell though (Rev. 14:10) so Jesus must have only exhausted it for those in heaven.

Limited (effectual) atonement?

2007-03-23T09:31:00.000Z

Many proponants of general atonement (Christ's death was intended for the redemption of every individual in the world) will use 2 Peter 2:1 to argue against effectual atonement (Christ death was intended for the redemption of the elect only):

2 Peter 2:1 presents people who are: "false teachers...who will secretly bring in destructive heresies, even denying the Master." The arguement goes that these people are clearly not Christians and yet the master they deny "bought them." i.e. paid for them by his cross.

John Owen, after explaining why a proponant of general atonement would have to do this, sets out the many things they have to prove to make this reading of 2 Peter 2:1 support general atonement:

"first, that by the Lord is meant Christ as mediator [this greek word for "Master" is used no where else for Christ in the New Testament]; secondly, that by buying is meant spiritual redemption by the blood of the Lamb; thirdly, that these false teachers were really and effectualy so redeemed, and not only so accounted because of the church; fourthly, that those who are so redeemed may perish, contrary to the express scripture, Rev. 14:4; fifthly, manifest the strength of this inference, "Some in the church who have acknowledged Christ to be their purchaser fall away to blaspheme him, and perish forever; therefore, Christ bought and redeemed all that ever did or shall perish;" sixthly, that that which is common to all is a peculiar aggravation to the sin of any one more than others;-I will assure them they shall have more work provided for them, which themselves know for a good part already where to find."

- John Owen The Death of Death in the Death of Christ

Glorious Mystery - Chapter 20 (its been fun friends!)

2007-03-13T16:32:00.000Z

Here we are dealing with the exercise of Christ's work on behalf of the church as he stands in heaven. Here are some truths which depend on Christ's priestly office:

1. Christ has entered heaven as our High Priest and has a vast number praising him, the church on earth "may also be herein comprised; but it is by virtue of communion with that above." (p. 253).

2. He has entered to not only be glorified but to work as if he is in a temple. Here was can consider: a) what the work is - Christ represents the church before God and sees all their affairs through. So that i) the atonement made for sin at the cross might be effective as he continually shows it the the Father. ii) to plead for the church against all the accusations of Satan. iii) to intercede for them so that they might receive all grace and covenant blesings. b) How this work is performed - i) Christ is adored in heaven and praised, the church on earth is united with the goings on in heaven and may sing praises to Christ and desire to live there. ii) Jesus is administering this worship and the glory of God is the end of it. We may here say some things about this worship - i) in heaven there is nothing carnal in the worship - no vain imaginings of men. ii) it is not a silent, mental worship but a vocal active worship. The glory of this worship consists in i) the order of things in heaven, all is orderly, after all heaven is a temple is which God dwells, where God sits on a throne. Christ stand before the throne, in his human nature, mediating for the people. Angels are around the throne continually. And so are the spirits of the just men made perfect. ii) The saints in heaven see God's glory in Christ fully anf so worship him rightly, we do not, we are "in the dust, the blood, the noise of the battle" (p. 257) and so miss the mark when it comes to the worship of Jesus. iii) It is an eternal, continual worship of God - how little we grasp it here below!

3. Jesus makes acceptable the worship of the church on earth. There are three things which may hinder our worhip - our sin, our weakness, and our unworthiness. But there are three things which counter these deficiencies: i) Christ's oblation of himself, ii) Christ's effective intercession, iii) Christ'd dignity.

4 and 5 have been lost in time - i was off line for a week and that is why this last one took so long...

6. Everything the Father requires of the Son he has given him strength to accomplish.

We will make two more investigations:

Everything Christ is doing for the church and against her enemies is done with divine power.

Christ’s obedience and atonement have meant God will bless the church and destroy its enemies with “a continuance of the administration of the offices of Christ is heaven” (p. 261).

These 2 things being true we will now inquire into them: 1. God has done it for the revealing of his glory. God has chosen to change the way by which he is glorified from the tabernacle to the Lord Jesus Christ. So a) the saints in the Old Testament did not have as full a picture of God’s glory as was given when Christ came. b) those who died after Christ lived on earth in a state more suited to heaven than those who died in the Old Testament. c) but in heaven all share the same vision of the glory of God.

2. it is done for Christ’s glory – he was not only glorified on earth in his suffering but also to be glorified in heaven after his sufferings.

3. God has a certain lot towards those who died in the faith: i) A) he has made it far better to serve him in heaven than to serve him on earth. B) It is far greater enjoyment of Christ in heaven than on earth – we may not know what it will be like with no bible, or sacraments, but “all the virtue of the streams is in the fountain” (p. 268). ii) There is a union between the church above and the one below – but it does not follow that we should pray to the church above – it does follow though that Christ is the centre of both as this is how they are united. iii) As we are prepared on earth for the Last Day, so the church in heaven are being prepared for the same.

Here are two ways these things affect the faith of the church on earth: i) faith is encouraged as it beholds Christ’s “exercise of his love, care, and compassion” (p. 270) in his office as mediator. ii) so that we might know and worship God, we are wholly dependant on God.

At the end all will be given to the Father, but there are somethings in heaven now which shall be the same even in that time. 1. Christ Jesus, in his human nature shall always be head of the creation. 2. He shall always be the way by which the saints worship God. 3. Christ will always be praised.

Glorious Mystery - Chapter 19 (You do the math!)

2007-03-12T23:19:00.000Z

Here we are dealing with "the exaltation of Christ, with his present state and condition in glory during the continuance of his mediatorial office" (p. 235) That Christ is in heaven in the great confidence and hope of the Church - so we must take note of it in our thoughts on Christ. Chirst is continuing in his office in heaven until the end of this time, until every elect member is brought in.

In John 17:24 Jesus prays for the disciples to behold his glory, this does not mean the essence of his divine person, but a glory peculiar to himself – and it is not just the glorified state of his human nature. Chiefly this glory is the honour given to Christ by the Father – for the strengthening of our faith we consider these things:

Christ’s glory – how does it differ from that of the saints/ how is it similar. I) It differs in kind and nature in the following ways: a) His human nature is subsistent in the person of the Son of God. b) The communication between Christ’s human nature and God are unique. We only share by faith and the Spirit. c) So Christ is worthy of all divine worship – no other creature can attain to such a position. d) It was God’s choice to make Christ the means by which God’s glory was manifested. So our aim in faith is to behold the glory of God in the face of Christ. Which God has given us light to do yet we see it in a mirror dimly. So what do we see now: i) every believer sees an excellency in the mystery of Christ. This will happen in various degrees except in times of temptation and darkness. ii) as we see this measure of glory, we are given a chance to obey. iii) as we believe in Christ’s glory we are provoked to love him. iv) Christians should long for these things. v) heaven will satisfy these longings.

So what are our present longings for heaven? How much do we want the things which we now see in part? “According as our desires are after them, such and no other are our desires of the true heaven” (p. 245)

II) The glory of Christ’s human nature differing from ours after the ressurrection concerning the degrees of it. a) Christ's body is our resurrection pattern - but it stops at that, his is the best. b) his body contains a grace a grace of the same nature which we shall have in heaven, but his is a far greater grace.

Christ’s glory – as he acts as mediator. We will consider: 1) the way he entered the office in heaven. This first point may be considered in two ways, a) as his enthronement as King, triumphant: i) which was openly triumphant and glorious. ii) which ended in him being in heaven, him having crowns and a sceptre so we might realise that Jesus is King. iii) he triumphantly went to heaven so that FIRSTLY he might destroy his enemies and SECONDLY that he might rule his church, in terms of the souls of believers and the order of church govt. and worship and preservation. b) his ascent of the High Priest: i) to ascend and joyfully proclaim the year of jubilee. ii) he entered in the holy of holies, heaven itself to appear before the mercy seat. iii) he did it to appear before God for us. 2. the state and glory of the office. This was two-fold: he has a glorious power as King, and he has a glorious grace as High Priest.

Glorious Mystery - Chapter 18 (only 3 left!!!)

2007-03-12T13:23:00.000Z

Here we are dealing with the nature of the person of Christ.

Owen is first going to talk about these things in such a way as to build up people who are already Christians - so that we do not fall into many heresies. Secondly, to manifest how distinct the relation between "the Son of God and the man Jesus Christ is" from any other relation God is able to have with man.

What the bible teaches in this instance can be put under 4 titles:

1. the Son of God assuming to himself a human nature. This happened both actively, the Son of God assumed a human nature and the human nature was passive in this work (it was assumed). We can observe some things here: a) This was an act not just of the Son but of the Trinitarian God (The Father designed it, the Spirit formed the flesh in the womb (Luke 1:35), the Son assumed the nature. b) This is the "only immediate [?] act of the divine nature on the human in the person of the Son" (p. 225) c) some distinctions between assumption and hypostatic union: i) assumption = the immediate act of divine. union = mediate act by virtue of the assumption. ii) Assumption = th act in which the Son and the human nature become one. union = relation of the natures in that one person. iii) Assumption = divine act, human passivity. union = the "mutual" (p. 226)relation of natures to one another.

2. The union of both the divine and human natures in one person. Things of another nature dwelt in the man Jesus Christ: a) The cause of this hypostatic union is "the free grace and favour of God towards the man Christ Jesus" (p. 227). For Jesus had nothing of grace in himself until the union occured. b) This union seperates Christ out from any other creature which ever walked on earth. c) This union provided Christ with the ability to perform his office. This union makes Christ to be called 'wonderful'. a) the most wonderful union is that of Father and Son and Spirit in one nature, which is more glorious than the union of divine and human in Christ - but the one we speak of is in a creature. b) An eminent substantial union is that of the human soul and the human body in one person, this is not how it worked with divine and human natures in Christ. For 1. soul and body make up ONE nature 2. soul added to body makes a new person - Christ was not a new person at his incarnation. 3. Soul and body are united by an external force, the two natures in christ are united by the divine one. 4. neither soul nor body exist apart from the other, but Christ's divine nature existed without the human. c) Christ's two natures were not mixed that they lost some properties else he would be neither God nor man. d) We must not (only on loose analogy) make an artificial union between the two natures. e) There is a union between God and believers in Christ, but the union of the divine and humans natures in Jesus is a union far greater than this.

Here are some errors of Nestorius who denied: "the true union of the person of Christ" (p. 230) He allowed 5 things about Christ: a) the divine nature dwelt in Chirst's body as one would in a house. But the word BECAME flesh. b) there was a union of affections: "The soul of God rested always in that man [Christ]" (p. 231) but all the time the Bible talks of God's affection for Christ it is talking about the love of the Father. c) Nestorius would allow that the same honour as the Son of God deserves can be given to the Son of man - but in denying the hypostatic union, he introduces idolatry. d) He allowed there to be an agreement between the will of God and the man Jesus - but this makes Jesus like the angels (which he is not - Heb. 2:16-17). e) he allowed for the name Son of God to be accomodated (only) to the Son of Man . But his name is not just accomadated to him, rather we are told that God shed his blood (Acts 20). These things he writes about can be considered true, but only if you recognise also the union between the two natures - which Nestorius did not.

Here are testimonies to the union: John 1:14 can mean either a) that the Word ceased to be what it ws and turned into human nature - this destroys the Divine Being. b) "continuing to be what it was, it was made to be also what it was not before" (p. 232). Phil. 2:6-8 - "the human nature is the nature of the person of him who was in the form of God" (p. 233). Isa. 9:6 - "the child and the mighty God are the same person, or he that is 'born a child' cannot be rightly called 'the Mighty God.'" (p. 233).

3. The communication of these two distinct natures. Here we consider: a) what is only from the divine nature to the human - i) What makes Jesus the Son. ii) what fills Jesus with all grace. iii) what gives Jesus' acts "worth and dignity" (p. 233). b) what is from both human and divine natures: i) Each nature keeps its own properties - there is no mixture ii) Each nature does that in christ which it must (divine - upholds the world; human - obeys, dies etc.). iii) All Christ's work cannot be said to be divine in one instance and human in another, but all is done by the one person Jesus Christ.

4. And this last point leads us to our last. Namely, the things said of Christ in Scripture: a) Some things are spoken of Christ and refer to his divine nature (John 1:1; Heb. 1:3); some things are spoken of him and refer to his human nature (Isa. 9:6; 53:3). b)Sometimes he is spoken of not in terms of either nature but in terms of his one person (head, king, priest, prophet). b) sometimes the properties of one nature are assigned to the other - "they crucified the Lord of glory" and, "the Son of man who is in heaven" (John 3:13). d) Sometimes Christ being discussed in one nature has ascribed to him that which belongs to both "according to the flesh, is the Christ who is God over all, blessed forever. Amen" - Romans 9:5.

Owen almost makes the comment that this chapter could have been omitted but that many others in dealing with the person of Christ have included these things, so he had to.

Glorious Mystery - Chapter 17

2007-03-10T21:10:00.000Z

We must now consider evidences of divine wisdom we see in the work of redemption "in and by the person of Christ." (p. 206) Here are some of many examples:

1. We were created to serve God but in our sin set our will against that. The way by which we saved saved from this sinfulness is by Christ who was in a "state of absolute dominion [yet] he descended into a condition of absolute service" (p. 206). There was more honour for Christ in his pouring out of his life to be a servant, than there was dishonour in Adam the servant in his attempt to gain absolute dominion.

2. Adam was poor, all he had was not his but merely entrusted to him by God. In his poverty he sought to become rich by becoming like God. So Christ became poor for us that in him we might become rich.

3. Adam's sin consisted in disobedience, even though he had be charged by God to be obedient. It had to be rectified by one who was in the same nature, yet who did not have to obey the law for HIS salvation, so that he could obey it for everyone who would believe in him - God and Man: Jesus Christ.

4. God made man to be lord of all things below. But by sin, man lost this right. So God gave it to another, to his beloved Son. But this only came unto Christ as he bore our sin.

5. Sin meant our nature was forsaken, and the way back to God was by faith in him and love for him. Sin broguht discouragements such as Adam hiding in the garden, but in our recovery all these are dealt with by God's wisdom. And the work of God gives us great assurance, Owen will deal with a few. a) What we are meant to believe in to be saved is given to us by God in our nature: "That that god against whom we ahve sinned should speak unto us, and treat with us, in our nature, about a return unto himself, is the utmost that divine excelencies could condescend unto." (p. 211) b) Everything we fear on account of our sin is taken away by the truth of the gospel. such that if we reject the gospel that is not due to any old sin but by a new one - that of unbelief. c) We are to turn to God in love, there is no greater motivation to this than the love of the Father and Son for us, which is seen in god's rescuing of us. d) Since the fall we have had no model of what it is to live to God, in Christ's human nature we now have such a model.

6. God's work of rescuing us shows us how amazing it is to live for God, in obedience to him. It also shows us how foolish it is to resist him. God chose to show us what real knowledge of good and evil was. Wisdom was found inthe fear of God and obedience to him (Job 28:28) but we thought, with Satans help, that the way to be wise was to turn away from these thing and eat the forbidden fruit. "What have we attained by leaving that condition which the eternal son of God delighted in?" (p. 213) Since conversion God lays it on the heart of every Christian to desire tbhis obedience we had once rejected - as we now behold it in the glory of Christ.

7. God always gives blessing via inheritance. But he has not given it to us all at once for a) giving us all of heaven and earth in one go was to big for us. b) no mere creature could secure the inheritance and even if he could he might sin and lose it. But if entrusted to Christ (Gal. 3:17) all is met for i) he is partaker of the divine nature for the things entrusted to him, belong to him already. ii) He could not fail, because he could not sin - so: "this is the life and soul of all Gospel comforts, that the whole inheritance of grace and glory is vested in Christ, where it can never suffer loss or damage." (p. 215) iii) Jesus can keep us in him so that we will surely reach the inheritance.

8. God's wisdom was vindicated in Satan's destruction by Christ's work. Satan thought he had won at the fall and that this state would last forever. What God did was firstly to take away Satan's power and prey. this power Satan had got by deceit, unjust gain as he took what was God's, and he exercised this power in rage. BUT MAN WAS LAWFULLY CAPTIVE AS GOD GAVE MAN OVER TO THE DEVIL. But Satan was defested by Christ's obedience and sufferings.

9. God's wisdom is revealed in the fact that he sent the second person of the Trinity to execute this work. This is seen in: a) we lost God's image at the fall, but the Son is the express image of the Father - and so perfectly restored the image in those he saved. b) we were sons of God - but we lost this title due to sin. The Son of God recovered us by adoption. c) whereas all things come from the Father, they only come to us via the Son. He works to "execute, work, and accomplish all that originally proceedeth from the Father." (p. 219)

These things show us the wisdom of God - but how little we grasp it! But if we do not despise these things and seek to learn them, this is what we will get: 1. Our faith will be strengthened and God will then be more glorified in us. And we will be more assured as we behold that glory. 2. Our souls will transform to be like Christ as we behold Christ's face in these mysteries. 3. Our minds will move from being fixed on earthly things. 4. We are prepared to enjoy glory - which consisits in contemplating on God - as we think about these things

Glorious Mystery - Chapter 16 (2)

2007-03-09T09:44:00.000Z

Now that we have seen that it was conducive to the divine nature to restore man after such a great sin and fall, we are going to discover the way by which mankind might be recovered so that God gets the glory.

Man by himself could not save himself, but there are two ways in which he might try: 1. He might try to obey God again in his own strength. but this was impossible for: a) he had by the first sin lost all power to yield obedience to God. We lost the image of God which, as we saw, was the way by which humans were able to fulfill the command. b) And man did not want to attempt his recovery. c) but even if man could, and wanted to, give obedience to God there would still not be glory given to God - because there is no satisfaction offered to God for the injury we caused to him. If peope were saved and it did not lead to the glory of God (such as the salvation of an impenitent, unbeliever) "implies a contradiction; for our salvation is eternal blessedness, in a participation of the glory of God." (p. 194)

2. Man would have to make satisfaction for sins as well as yielding new obedience. This would lead to a restoration of all things - but it still cannot be done by man due to the nature of their sin. Both points 1 and 2 show us that mankind cannot save themselves: "and unless we have a full conviction hereof, we can neither admire nor entertain the mystery of the wisdom of God in our reparation." (p. 195)

We must now inquire what was necessary for our restoration: 1. There needed to be an obedience yielded to God which brought him more glory than the disobedience brought him dishonour. So God gave the law, but the law still had to be accomplished by someone else if no one can keep the law, we might go around thinking the law is sin. Furthermore, God putting a picture of his holiness on us when he hade us in his image, it was right for us to have this "restored in our nature, and that with advantages above what it had in its first communication." (p. 196).

2. The disorder brought to God's rule by rebellion needed to be restored - this could not be done any other way than by the infliction of punishment. Indeed, God said: "in the day thou eatest thereof, thou shalt die." "If he revoke and disannul this sentance, how shall the glory of his righteousness in the rule of all be made known?" (p. 196)

3. It was needed that the devil should lose the hold he had over man since the fall.

Without these three things, the restoration of man into right relationship with God was impossible. We are now going to "trace some footsteps of divine wisdom herein," and some things are necessary for God's wisdom to be seen in salvation such as: 1. the nature which sinned has to be the nature which is punished. Humans sinned humans should be punished - this was the wisdom of God and was what happened in God becoming man (Heb 2:14-16). 2. Christ was not just like us but from the same stock, hence the genealogy in Luke takes him back to Adam: "to manifest his relation to the common stock of our nature" (p. 198). 3. But this nature was seperate from us in terms of sin, else he could not fulfill the office of high priest whcih God had assigned to him.

Here we will consider in what way sin and spiritual defilement adhere to our nature. a) our entire nature was IN Adam as regards our participation in the sin. b) the other way is by the fact that we are naturally generated from Adam. SO the body in which our salvation was to be wrought had to be derived from our first parents, But not to have been in Adam at the fall or dervied from him by NATURAL generation. For this to happen it requires: "an effect of infinite wisdom beyond the conceptions of any created understanding." (p. 199) This occured in Jesus Christ who was "partaker of the nature that sinned, yet free from all sin" (p. 200)

It is evident that no man could effect salvation if he was a mere man. Here we come again to the divinity of Christ, and three things must be considered. 1. The obedience required for the establishment of God's glory after the fall could not be wrought by a mere man: "He who undertaketh this work must have somewhat that is divine and infinite." (p. 201) 2. Any obedience a man could offer God would only benefit himself, for he must satisfy for himself. But Jesus, being divine, did not owe any obedience to the law as he was above the law, so he could obey the law FOR US. 3. There were so many sin commited by so many people which needed to be paid for that no mere human could achieve this. But Christ's "intrinsic worth and excellency" being human AND divine that he could pay for them all. 4. The work of saving the church had to be done by a man in his appointed office, no mere man could fulfill this office. 5. To restore us rightly, we wou;d need to be brought back to that obedience to God which we had before the fall, worshipping and loving him. If Chirst (the one we are to love and glorify) is a mere man, we have not been brought back to that pre-fall state of worshipping GOD.

Samuel Rutherford

2007-03-08T22:37:00.000Z

Here are some quotes from Samuel rutherford...enjoy:

When Christ shall circle his glorious arm about your head and you rest in an infinite compass of surpassing glory, when glory (or ripened grace) shall be with you, above, and below, when feet of clay shall walk upon pure surpassing glory, then the thoughts of all your present soul-troubles shall be as shadows that passed away ten thousand years ago.

We want HIM! I should refuse heaven if Christ were not there. Take Christ away from heaven and it is but a poor, unheartsome, dark, waste dwelling. Heaven without Christ would look like a direful land of death. Ah, saith Christ, your joy must be full, John 14:3, then I will come again and receive you to myself, that where I am there you may be also. I confess, mansions are but places of briars and thorns without Christ. I want heaven in order to have Christ, not Christ in order to have heaven.

Be content to wade through the waters betwixt you and glory with him, holding his hand fast, for he knoweth all the fords. Howbeit ye may be ducked, but ye cannot drown, being in his company; and ye may all the way to glory see the way bedewed with his blood who is thy forerunner. Be not afraid, therefore, when ye come even to the black and swelling river of death, to put in your foot and wade after him. The current, how strong soever, cannot carry you down the water to hell: the Son of God, his death and resurrection, are stepping stones and a stay to you; set down your feet by faith upon these stones, and go through as on dry land.

Heaven is no dream.

Glorious Mystery - Chapter 16 (1)

2007-03-08T15:35:00.000Z

"An humble inquiry into, and prospect of, the infinite Wisdom of God, in the constitution of the person of Christ, and the way of salvation thereby." (p. 178)

1. As we investigate the constitution of the person of Christ and his work of redemption, we must consider the holy properties of the divine nature in them, which are: a) his Goodness b) his wisdom - by which he moves everything for his glory. c) his power - which is how he effects the moving of everything for his glory.

2. What else we discover about the character of God in the work of slavation can only be properly understood if we first grasped what he has saved us from - i.e. the nature of our sin, especially the first sin. There are three things to note here: a) We see God's honour and holiness "in the rejection of his image." (p. 181) What is peculiar about God's work of putting his image in man follows: i) God saying let us put our image on man, and him actually doing it, were two distinct acts (Gen. 1:26-27). this is not so with everything else done in creation, where God decreeing the thing IS him actually doing it i.e. "Let there be light; and there was light." ii) that there is a reference to the Trinity as God declares what he will do - "let US make man." iii) because it was a consultation between persons which led to the creation of man in God's image, testifies that it was a work of divine wisdom.

There are three reasons why God put his image on us: a) so he could represent his holiness and righteousness to his creatures. b) so that all the rest of creation might praise him as his glory os manifested c) We could be led to eternal enjoyment of God, because only with God's image could we fulfill the command to "do this and live." - "it was morally a power to live unto God in obedience, that we might come to the enjoyment of him in glory." (p. 183).

2. The entrance of sin involved man rejecting this image of God in himself. This meant all the above reasons for God putting his image on us were reversed: a) There was no longer any representation on earth of God's holiness and righteousness, "or any of the moral perfections of his nature." b) There was no way in which glory might be given to God by the rest of creation. c) man lost all power and ability to fulfill God's law and so enjoy God forever.

But what was especially heinous about this crime was that it cast contempt onto God's holiness, such a crime deserved to "perish eternally" (p. 185) - "unless there be some way whereby it may be more eminently exalted in the nature of man than it was debased and despised in the same nature." (p. 185).

We must now consider how we atempted to debase God in this sin, so that we might grasp the wisdom and glory of God in our salvation.

3. Sin brought disruption to God's government of the world. It was not becasue God chose to rule the world that he originally did so, but given who God is, it was "necessary" (p. 185). So god had to either not allow the fall, or make sure his glory was re-established, he did this by reducing the siner to his just punishment.

4. Man, by sinning, moved himself from under God's government to under the government of the devil. Seeing what we have done here should leave anyone to marvel at what God has done for us in Christ, but: "the great reason why the glory of God in Christ doth do little irradiate the minds of many, that it is so much neglected and despised, is because they are not acquainted nor affected with the nature of our first sin and apostasy." (p. 188)

We must consider some things here with regard to God's properties and our sinfulness: 1. After all these things (points 1-4) had happened was it right according to God's holy properties that "all mankind should be left eternall in this condition without remedy or relief?" or whether "our nature in some portion of it should be restored"? (p. 188) 2. Supposing a restoration to humanity was suited to God's wisdom and perfections, what might we learn from that wisdom? Firstly, it is consistent with God's character that he should want to restore humanity, for he created them to enjoy eternal life with him and bear his image - how could he turn his back on his own plan? But even though it was consistent with his character, it does not mean he was bound to restire us but freely chose to.

But, of course, it could be argued that because man had become so sinful, and ureparable to God's glory, that their restoration would be unsuitable to divine wisdom and goodness: But here Baxter answers two things: a) These people have not considered how much man fell by, it diminshed God's glory such that "it is only infinite wisdom that could find out a way for the salvation of any one of the whole race of mankind" (p. 191) b) Owen does think that if the only properties God has in himself were those manifested at creation, he would not have restored fallen man. But there are other properties in God such as: i) "love, grace and mercy" - although not revealed in creation, yet central to the nature of God. And these properties were compliant with God restoring our nature. ii) "divine goodness" - this was communicated in creation but not "to the uttermost." Becasue divine goodness is communicative, it was made manifest when God became man for our recovery.

An outline of Mr. Richard Baxter's critique of a Mr. John Owen's treatise titled: "the death of death in the death of Christ."

2007-03-08T08:24:00.000Z

Richard Baxter critiques Owen's work in his appendix to his "Aphorisms of Justification." I have not as yet read this work, but compose the outline from John Owen's response to Richard Baxter's criticisms in Owen's "the death of Christ" which was published about two years after his contraversial "the death of death in the death of Christ."

Mr. Baxter "chose to stand in distance from [Mr. Owen] ... concerning the nature of the payment made for sin by the blood of Christ, - whether it be ejusdem [paying the same thing which was in the obligation to be paid by the sinner] or tantidem [paying that which is not the same which was in the obligation to be paid by the sinner but only in the gracious acceptation of the one offended - God]." (p. 436)

We will outline Baxter's arguements with regards to where he stands with respect to this oppostion to Owen.

Firstly Baxter says that Owen's question (about "paying the very thing that is in the obligation and paying so much in another kind") in the death of death in the death of Christ "is not [his] question, nor anything to it." This being the case, Mr. Owen is rightly confused as to why Mr. Baxter "plucked into the following dispute" in the first place (p. 437).

The reason is that Mr. Baxter thinks that the following question is different from that just quoted, and this is the one he wants to tackle: "Whether Christ paid the idem [the same] or the tantundem [equivalent] [price]?"

Now Mr. Baxter wants to know what Mr. Owen means when he says "not equivalent" - if Owen means that the price Jesus paid on the cross was not of equal value to what was required by the sinner then Owen "fights with a shadow" for no one (neither Baxter or Grotius at least) teaches such a doctrine (according to Baxter). But if Owen means by "not equivalent" that it does not fully deliver the debtor "without the intervention of a new conscession or contract of the creditor [i.e. God] ... then I [Baxter] confess Grotius is against him , and so am I." They are against him because Owen has argued that Jesus paid the same thing which was required by sinners, and will go on to argue that he did not make a refusable payment to God which is only effective because of the "gracious acceptance" of the creditor.

But let's be fair to Mr. Baxter by being clear about his arguement. Both him and Grotius (according to Baxter) do not hold that God accepted "less in value than was due, and so remitt[ed] the rest without payment." But rather Christ made "a refusable payment, which, though equal in value" God may have chosen to "accept according to the tenor of the obligation" which he did, which "is gracious acceptance."

One final point here is that Baxter distinguishes between the payment made by Christ, and the satisfaction of the creditor. The payment being equal in value, yet refusable by God.

All this may not be that helpful to that many people, i just need to get this arguement outlined for an essay and as you can see... its pretty complex. This is the first step.

Glorious Mystery - Chapter 15

2007-03-07T11:31:00.000Z

Here is the third respect we have to Christ in religion, which were begun in chapter 3. It is our own conformity to him "which is required of us." (p. 169). As we behold his glory, we have it implanted on our minds which then transforms our minds into his image. This image will be considered in two parts:

1. "the internal grace and holiness of the human nature of Christ" (p. 169) - conformity of the Christian to this is their duty. Here are some grounds natures and means to this pursuit: a) God in his human nature: "did not derive his nature from Adam in the same way that we do" (p. 170) and was thus full of grace and truth. b) This set us an example of what he would change us into, and what we ought to work for (Rom. 8:29). c) We can only grasp this in the gospel as it is only "perfectly exemplified in Christ" (p. 172). d) the life of God in us, the Holy spirit, and the original gospel duty, are to conform us to Jesus Christ. This is so that we would be like the image of God as was required in the Old Testament (Lev. 11:44) but of course the law could not achieve this.

For them that believe the gospel, their highest aim is to be like Jesus Christ. We will consider this in two ways a) what is required in this endeavour - a spiritual light to behold the excellence of Christ, else we will not conform unto him. If we do not behold the meekness and lowliness of heart (Matt. 11:29) Christ has we will not endeavour to conform unto them. As with all his qualities. b) what are we to do to fulfill the duty - to love those things we discover about Christ.

Two ways we labour unto this likeness of Christ: a) a hatred of all sin, in its beginnings. To do this you must behold the sinless perfection of Christ constantly. b) keep growing like him, always, in every way (every grace).

2. Christ's example in the work of obedience - we will consider some reapects in which Christ is our example. a) his love and willingness to attend to mankind. We are to follow this example (Phil 2:5, Eph. 5:2). b) his readiness for the cross. And we must deny ourselves, take up our cross, and follow him (if we want to be his disciple).

The forth and final respect we have to Christ in religion is, the use of his person for believers concerning the their relation and duty to God. Some points here. a) the believer's sanctification b) the believer's justification. there are three heads under which these things may be considered: i) they are comunicated to us by the grace of Christ who is the head of the church. ii) the are obtained as we live the life of faith and we a) obey Jesus Christ b) keep becoming more like Christ. iii) also by a conviction that these things come only by the "actual exercise of faith on the person of Christ" (p. 178)

The cross in the Old Testament?

2007-03-06T18:48:00.000Z

I was in a lecture the other day and Garry Williams was defending the idea that in the Old Testament we see cases where the punishment for one persons sin falls wholly on another and not on the one committed the sin. He helpfully took us to Leviticus 16; Deuteronomy 5:9; 2 Kings 2:26; Lamentations 5:7. I wonder if we can add another...

In Isaiah 39:5-8 we hear Isaiah prophect that: "the days are coming, when all that is in your house, and that which your fathers have stored up to this day, shall be carried to Babylon. Nothing shall be left, says the LORD."

Now I presume this is a judgemnt on Israel for the sins commited at the time of the prophecy or before, but Hezekiah, in his days, will have "peace and security" (Is. 39:8). Is this another example of the punishment deserved by one body being moved to another? Williams says: "that's interesting - I'm making a note to check it out properly when I return to this bit of my research!"

Glorious Mystery - Chapter 14

2007-03-06T16:24:00.000Z

Here we are dealing with the "motives unto the love of Christ" (p. 161) When Jesus calls us to love him, as when God called Israel to serve him (Exodus 20) he reminds us of all the benefits we have as a result of his work for us. We will look at these under two headings:

1. The acts of Christ - Whatever he has done as prophet, priest or king, is to speak into the hearts of believers: "O love the Lord Jesus in sincerity." The work of Jesus is intimately linked with the fruits we receive from it in our own life, if man has notreceived the Lord Jesus, he will not love the Lord Jesus: "Let men pretend what they will. there needs no greater, no other evidence, , to prove that any one doth not really believe the things that are reported in the Gospel, concerning the mediatory actings of Christ ... that his heart is not engaged by them unto the most ardent lovetowards [Jesus'] person." (p. 163-164) If we are people who are not active in meditating on the work of Christ, then the Christian faith is not yet ours: "Hath he the heart of a Christian , who doth not often meditate on the death of his Saviour?" (p. 164) Them that reject the gospel do err greater than the angels who feel, for they were not redeemed and then turned, as the world has been.

2. The spring of the acts of Christ - Which is his love for us. We will speak of Christ's love for us under two heads. a) it is the spring of him taking our human nature and doing and suffering that which he did in it. This love: "carried him through the death and dread which he underwent in the accomplishment of it." (p. 166) Therefore those who cannot grasp the love of Christ in these things know nothing of being a Christian (Owen then renounces those who claim that throwing one's own love onto the person of Christ is fanciful and of the imagination). b) this love of Christ is perfect as to require a reciprocal love from humans. Christ died for us: "Though we were as deformed as sin could render us, and more deeply indebted than the whole creation could pay or answer" (p. 168)

Glorious Mystery - Chapter 13

2007-03-06T07:52:00.000Z

We are now dealing with the "Nature, operations, and Causes of Divine Love, as it respects the person of Christ." (p. 150) God has given us an ability to love him, though many know this, they do not know how they are to love him. This divine love is more central to the mind of man than any other love, For:

1. God created us with the ability to love so that we would love him first and foremeost, not so we would turn to love created things. So "the placing of our love on anything before God, or above him, is a formal expression of our apostasy from him." (p. 151).

2. The only thing which perfectly commands our love are the "divine excellencies" (p. 151) anything else we will not be able to love absolutely, but the divine excellencies we will. If it was not for sin we would love God all of the time, and recognise him as worthy of such love.

3. God's goodness is the foremost object of divine love as it is comprehensive "of all that mercy, grace, and bounty, which are suited to give us the best relief in our present condition and an eternal future reward." (p 151-152). Since sin we have been unable to love God apart from that love and merfcy shown to us in Jesus Christ.

4. The nature of divine love: a) A desire in the soul to be united to the divine excellencies which we discover. God will not rest till he has brought us to him for our enjoyment of him, and we will not rest until he gets us there. When we sin on this journey we hate it. b) A desire to be like God, according to how much we are able. To be like God in outward form only is to make an idol of God, we are to be like him from our love of him. c) It will contain the giving of praise, honour, glory and thanks to God - "an outward expression of the inward complacency of our hearts in the divine perfections and their operations" (p. 155) AND it will contain an inclining of our minds unto the things which concern the glory of God. d) this love is a friendship love. And seperates those who are merely servants in the house from those who are servants and friends - to be a friend is to have been revealed the secrets of Christ's mind (John 15:15). God dwells in them and they in God.

Some things to note concerning divine love: 1. "The formal object of this love is the essential properties of the divine nature - its infinite goodness in particular." (p. 156). 3. The incarnation only adds to the reasons for our love to God.

The portrait of Jesus Christ in Scripture is to lead us to faith in and love for him. The Spirit so graphically describes Christ unto us for the express purpose that we might set our affections on him, love him.

All of God's goodness was made manifest in the person of Jesus Christ such that it is him we should love "above all, and cleave unto" (p. 158) Those that love God in Christ, no matter what there lot have more glory in the eyes of God than any throne of any monarch anywhere in the world. But some are not content with the picture of Christ in the Scriptures and so invent pictures and images to excite themselves. But "It is the eye of faith alone that can see this King in his beauty." (p. 160)

Glorious Mystery - Chapter 12

2007-03-05T19:14:00.000Z

Here we are dealing with love: "The especial principle of obedience unto the person of Christ." (p.139) Jesus does not accept any obedience to him which does not come from love for him (John 14:15). Every believer is to love Christ, but the scriptures and experience show us that some fake to love Jesus:

1. A false pretence of love destroys the one who has it and often makes them scornful towards others. The first great act of hypocrisy was Judas in the garden, who kissed the one he was betraying.

2. "So there is, or may be, a false love unto him also. The persons in whom it is may in some measure be sincere, and yet their love unto Christ may not be pure, nor sincere...some decieve themselves in this matter" (p. 141) Some examples a) when people do not really believe in Christ, else how can they love him? b) when love arises for a false notion man has created about Christ. c) love may grow ("as to causes, motives, measures, and ends") which is not regulated by the Scriptures. d) there is a false love for Christ which fixes itself on objects - the Catholics do err here. e) flase loves which spring from uninformed minds. There are 3 evidences to defeat these uninformed pretences i) To presume you could love Jesus more than the apostles did in God's word is the height of presumption. ii) To love in a way not governed by Scripture is also the height of folly. iii) We are to love God with all of our minds, these men do not do this.

"Wherefore we plead for no other love unto the person of Christ but what the Scripture warrants as unto its nature." (p. 143) We will lok at love for Christ in two ways:

1. that Jesus is the object of divine love - this is seen a) in that the Son is the object of the love of the Father. All love seen in creation was given to point to this great love. And Jesus was the object of this great love in his incarnation also. This means nothing makes us more like God than our love for Jesus Christ. This also means that those who do not love Jesus do not have the image of God on them. b) The angels above love Christ proceeding from their sight of him. Some things here: i) men below and angels above have be reunited since the fall under Christ (Eph 1:10) in love, and so is the relationship of angels to Christ. ii) all the worship angels ascribe to Christ is animated by their love for him. Such love does not come from their greatness (for many great andgels fall) but from A) that they are disposed and able to cleave to God in love. B) that they have a reflex sense which noticing the glory and majesty of God, does turn to praise and love him. iii) The church is the other part of creation which is to love Christ. The church in the Old Testament could do it (read the Psalms!) Now he is revealed in the New Testament we are blessed to "render [Jesus] the direct object of our love." (p. 148) On John 21:15-17 and the reinstatement of Peter after his denials: "Without this love unto [Jesus], he requires none to feed his sheep, nor will accept of what they pretend to do therein." (p. 149)

BREAK!!! Owen now just deserves to speak for himself: "'He,' saith [Jesus], 'that loveth me, shall be loved of my Father, and I will love him, and mainfest myself unto him,' John 14:21; and verse 23, 'My father will love him, and we will come unto him, and make our abode with him." What heart can conceive, what tongue can express, the glory of these promises, or the least part of the grace that is contained in them? Who can conceive aright of the divine condescension, love, and grace that are expressed in them? How little a portion it is that we know of God in these things! But if we value them not, if we labour not for an experience of them according to our measure, we have neither lot nor portion in the gospel. the presence and abode of God with us as a Father, manifesting himself to be such unto us, in the infalliable pledges and assurances of our adoption - the presence of Christ with us, revealing himself unto us, with all those ineffable mercies wherewith these things are accompanied - are all contained in them. And these promises are peculairly given unto them that love the person of Christ, and in the exercise of love towards him." (p. 149) !!!!

Glorious Mystery - Chapter 11

2007-03-05T11:24:00.000Z

Here we are dealing with the nature and causes of obedience to our Lord Jesus Christ. This picks up what was begun in chapter nine, it is the second head of "The respect which we have in all acts of religion unto the person of Christ [which] may be reduced under...4 heads." (p. 104) This one being obedience to Christ.

Jesus told his disciples to obey his commandments, else they are not his disciples. Owen is here working out whether Christ gave any new law in the gospel, "whereby our obedience to him is regulated" (p. 135). He says that the Old Testament law was in teo parts. a) the moral part of it. b) the institution of worship. In terms of a) Christ gave no new law: "Any such supposition is contrary to the wisdom and holiness of God in giving the law, and inconsistent with the nature of the law itself." (p. 135) But in terms of b) the law "was in this sense abolished by Christ" (p. 135) But christ gave a new way to worship (Heb. 3:3-6).

Some things may be added to clear up what we mean by obedience to Christ:

1. we must subject our souls and conciences to Jesus. 2. The reason he gets our obedience is because he is God in nature as well. 3. As Mediator he receives obedience also: i) he has enforced and confirmed the moral law of the Old Testament. We (the evangelical church) are not obliged "by the original authority of that law, but as it is confirmed unto us in the hand of our Mediator." (p. 137) ii) God has given all power to Jesus so that he can command obedience. iii) All judgement concrning this obedience is given to Jesus by the Father.

If we do not follow Jesus' institutions in our worship it is because of: "a loss of that subjection of soul and conscience unto him which is indispensibly required of all believers." (p. 139)

Glorious Mystery - Chapter 10

2007-03-05T09:18:00.000Z

Here we are dealing with the "principle and spring" (p. 120) of assigning the divine honour to Jesus Christ - faith in him. In the Old Testament this was also the case, not just faith in God generally, but with respect to Christ. Here are some truths of that:

1. Genesis 3:15 - this verse conatins and expresses: "the only means of delivery from that apostasy from God"

2. The person of Christ was this "seed of woman" and this cannot be argued against, but some have tried in two ways. a) In Gen. 3:15 we hear only of a natural hostility between men and snakes in general - but not even Jews are guilty of this error who read it to refer to the Messiah! If it was only about a rule of nature and not a prohecy God would have given man no relief from the darkness into which they had just fallen. b) In Gen. 3:15 we hear of another way of salvation proposed to that of one in Christ. But if this is true, God has promised to send someone who is not Christ and so who must be rejected.

3. By the expiatory sacrifices established in the Old Testament. But some will argue these sacrifices were the inventions of men - not so, for: a) otherwise all the form of acceptable religion was from the will of man. b) All expiation sacrifices were foreshadowig the death of Christ - on which they all depended.

4. Our first parents believed in the promise of salvation through God's promise (Abel, enoch, Noah etc.). If you reject this message (and think it could be found in nature) you must prove three things. a) that there is another way of salvation. b) that men could find it without suernatural guidance. c) that you can participate in the BENEFITS of this promise without fulfiiling the obligations of it.

5. People (Enoch and Noah are mentioned) declared the promise of God to be true as they practiced expiatory sacrifices (Luke 1:70).

6. All other promises God gave afer gen. 3:15 were given to declare and confirm this promise: "or the way of salvation by the mediation of his Son" (p. 124).

7. Those who rejected the promise in Gen. 3:15 in the Old Testament: "were in no better condition than those have been, or would be, who have so fallen off or should so apostatize from Christian religion after its religion and profession."

8. Two things are evident from these considerations: a) No one could be saved any other way than by Jesus Christ, as was made known in Gen 3:15. b) faith in Christ was required from the entrance of sin into the world.

In Jesus' incarnation faith in him "is far more evidently and manifestly revealed and required." (p. 126) And this is the beginning of all divine honour and worship of Christ. This is our duty such that our eternal state rests on our believing or non-believing. It is heinous a crime to believe that to believe in Christ is just to believe the doctrine of the gospel, as if it was not expedient that he should be believed on before the age of the gospel. We are not only "to assent unto the truth of the doctrine revealed by him, but also to place our trust and confidence in him for mercy, relief and protection - for righteousness, life and salvation - for a blessed ressurection and eternal reward." (p. 127).

Proved by the our faith being called to be '"in him" or "on his name"' (p. 127) We are called to believe the doctrines revealed by Paul but not to believe in Paul as we are to believe in Jesus (1 Cor. 1:13, 15). John 14:1 tells us we are to believe in God the Father and Jesus seperately but with the same kind of faith. See also John 11:25-27; Gal. 2:20.

Confirming that it is our duty to believe in Christ: 1. Rom 10:14, we do not have a duty to believe in him on whom we do not call, we do have a duty to believe in him on whom we do call. 2. We are baptised into the name of Jesus as distinct from the person of the Father.

Faith in Christ may be considered in two ways:

1. in his person - a) each person of the Trinity is equally the object of faith, because they each partake of the divine nature which obliges us to believe. b) believing in Christ does not exclude the other persons, but includes them. Some considerations here... i) Christ is the object of faith becasue he has a divine nature. ii) this does not take anything away from the Father or the Holy Spirit - for all divine honour in believing is given solely to the divine nature. iii) there are three things to be considered in the faith we are called to have in Jesus: a) his divine nature is the object of this faith, if he had not this "I could not believe in him" (p. 131) b) in putting our faith in Jesus, we receive him as God AND man in the same person. this fits with point a) in that: "We believe in him because he is God; but we believe in him as he is God and man in one person" (p. 131). this last point gives us a distinct faith in Jesus from the Father as he is the only person of the Trinity to have flesh. c) Our motivation to this faith are the things which Jesus has done for us. Two things stated in regards to what has been said: i) the honour and faith given to the Son is equally placed on the Father and the Holy Spirit, due to their nature, but is peculiarly placed on Jesus as he is God and man, and as he has fulfilled the mediatorial role. ii) All of Christ is honoured and believed on here.

2. in his office as mediator - this is not different to, or contradictory to, point 1. If you deny points 1 and 2, you "renounce the Gospel" (p. 133). In his office Christ leads us to the Father: "No comfortable, refreshing thoughts of God, no warrantable or acceptable boldness in an approach and access unto him, can anyone entertain or receieve, but in this exercise of faith on Christ as the mediator between God and man." (p. 134)

Romans 7...

2007-03-04T15:24:00.000Z

David Field has very helpfully blogged his summary of Tom Wright's reading of Paul's letter to the Romans. It is here: http://www.davidpfield.com/other/Climbing-Mount-Romans.pdf
I want to share what I learned in Bible study this year, having turned up thinking that Wright's exegesis of the "I" as Israel was the correct reading.

In 7:7-13 we find not Israel but ADAM. He was the only human who was ever "alive" before the law came (7:9), everyone else has been dead since Adam, even before the law came (5:13-14).

But in 7:14-25 we find not Adam but a Christian man who has a new inner being (7:22, 25b) by the Spirit (7:6). This Christian, when he sees how sinful he is, is completely justified in turning to praise God as he has assurance God will rescue him from his sin through Jesus Christ (7:24-25a, see 8:11).

Enjoy - and would LOVE to know what you think...

Dick Lucas on Hebrews 11

2007-03-04T14:29:00.000Z

In the not to distant past Dick Lucas spoke at St. Helens on Hebrews 11 (I say "not to distant past" because he was preaching from the ESV!). You can download them from: http://sthelens.audiop.org.uk/home free of charge. I will leave much of the exegesis for your discovery. What I want to put here is his teaching on the struggles which the Hebrews were facing, he mentions three from the context of chapter 11, all of which were tempting the Hebrews to stop running the Christian race (and they all begin with "S"!!!)

Suffering: "But recall fromer days when, after you were enlightened, you endured a hard struggle with sufferings, sometimes being publicly exposed to reproach and affliction, and sometimes being partners with those so treated" - Hebrews 10:32-33.

Shame: "Looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him, endured the cross, despising its shame, and is seated at the right hand of the throne of God" - Hebrews 12:2.

Sin: "Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely" - Hebrews 12:1.

Of course Hebrews 11 is about exaples of faith in the Old Testament who we are to learn from and as we learn from them are to bear in suffering, despise the shame (pressing on through it to glory), and throw off our sin. But I will let Dick explain that to you!

Glorious Mystery - Chapter 9

2007-03-03T10:48:00.000Z

Here we are dealing with the nature and causes of the honour due to Jesus Christ. Some people think that there is no use of Christ in religion: "it proceeds on this supposition...that there is something in rleigion wherein the person of Christ is of no use at all;-a vain imagination" (p. 104). But there are four respects we have to Christ in releigion...

1. Honour - because he is divine and excellent. Those who worship him but deny his divine nature, worship a golden calf. In him taking a human nature, he in no way loses his divine right of worship: "but adds an effectual motive unto it" (p. 105) John 5:23 confirms that Christ is worthy of all divine worship.

But why would the Father want the Son honoured if the reason for the Sons honour is his divine nature - which the Father has to? 1. The honour in John 5:23 is to the distinct Son. 2. He does it so that no one thinks because Jesus is a servant and sent by God he is not worthy of divine honour.

Honour Jesus then with "divine, sacred, religious, and supreme honour...We do not honour the Father with one kind of honour, and the Son with another" (p. 106) "To honour the Son as we ought to honour the Father, is that which makes us Christians, and which nothing else will so do." (p. 107)

There are two duties by which wegive honour to Christ:

1st, Adoration - "humbly to bow down ourselves or our souls unto God" (p. 107) This is always due to Jesus Christ. "The principle thing that the heathen of old observed concerning the Christian religion, was, that in it 'praises were sung to Christ as unto God'" (p. 108). In Revelation 5: the object of worship = Christ. The motives to worship = what he has won for the church (redemption). The nature of the worship = a) "solemn protestation" (p. 109) b) "all divine honour and glory" (p. 109) c) the way of expressing that worship (by song). The adoration of Jesus is the same with that of God in its nature. But not of its "especial motives" (p. 109) For God the motives are the work of creation, and how his glory is manifested in that. For the Father the motives are "his love, grace and goodness...Eph. 1:4-5." But for the adoration of the Son the motive is redemption.

2nd, Invocation - which consists in two parts: a) ascribe to him all te divine properties which belong to God, this is vital to prayer. b) represent our will to Jesus as we call on him: "with an expectation of being heard" (p. 110). This is how the church is different from all idoalters - it calls on the name of Jesus Christ our Lord. What makes a laful invocation? that it has the right object, [this being Jesus as "all the perfections of the divine nature are in him" (p. 111)] and the right motives [which Christ is the object of as all he hath one for us is great]. Such as Ex. 20:2-3 explains. If you make Christ not omniscient, omnipresent and with almighty power, you cannot pray to him - for this would be idolatry.

Ultimately we call on God the Father but it is in the name of Jesus the Son by the power of the Holy Spirit. But when should we call? 1. when we are distressed about temptations and desertion: "A time of trouble is a time of the especial exercise of faith in Christ." (p. 114). 2. when we discover glorious truths about Christ's person or his love for us. 3. When we are persecuted for Jesus' or the sake of the gospel: a) "They cannot but continually think and meditate on him for whom they suffer." (p. 116) b) christ is intimately connected with all the Christian's suffering. 4. When we grasp any grace which is in Christ Jesus: "it is a season of especial application unto him by prayer for the increase of it" (p. 117). We must want these graces as we are meant to be like him. 5. in the time of our death wheather natural, or violent for the sake of his name.

Jesus Christ interceedes to the Father for us, can we pray to him that he would interceed for us? 1. There is no example of it in Scrpiture so it would be dangerous. 2. Christ is honoured as he is God, not as he is mediator - as Christ is mediator so we ask the Father for things.

Glorious Mystery - Chapter 8

2007-03-03T00:18:00.000Z

The Church in the Old Testament knew that in Christ were laid all God's counsels for their salvation. Peter's faith in Christ came from above, we must believe ours did also else we have no faith at all.

Gos gave the people of the Old Testament "prefigurations of [Jesus'] office and work." (p. 101). But there was a veil to them which there is not to us now such that: "The meanest believer may now find out more of the work of Christ in the types of the Old Testament, than any prophets or wise men could have done." (p. 101)

The first promise made by God was concerning Jesus' incarnation: Genesis 3:15.
A promise to Abraham was that "he should take his seed upon him, in whom all the nations of the earth should be blessed" (p. 102): Gen. 12:3; 15:18; 22:18.
Jacob led his sons to believe that one would come who would gather in the nations: Gen. 49:10.
Job believed the Redeemer lived and would stand on earth: Job 19:25.
David had revealed to him the glory and person of the coming one: Psalm 2; 45...72.
Daniel believed God was going to show mercy for the sake of the Lord: Dan. 9:17.
All the prophets believed that the redeemer would come and people would turn from sin: Is. 59:20.

But as time went on this faith disappeared and Israel was ruined.

Who would've thunk it?

2007-03-02T13:49:00.000Z

Hey I'm taking wisdom literature this term and we are studying Job for two hours on a friday. And you know how Job is righteous and blesses God even when he is afflicted ... yeah, well the word used for curse in the prologue is the same word as used for blessing!

So the verses which read curse:

1:5 "It may be that my children have sinned, and cursed God in their hearts"
1:11 "he will curse you to your face"
2:5 "he will curse you to your face."
2:9 "Curse God and die."

And the verses which read blessing:

1:10 "You have blessed the work of his hands"
1:21 "blessed be the name of the Lord"

Could all be turned on their heads! Indeed the author must be toying with us for the sin which the satan claims Job will commit is this sin of cursing (n.b. the word for blessing) God (1:11; 2:5). I do not believe we do turn them on their hjeads and a reading of these verses in context tells us which to opt for. But our minds from the start are crying out - what is a blessing from God? What is a curse from God? What is it to bless God? What is it to curse him?

Glorious Mystery - Chapter 7

2007-03-02T09:26:00.000Z

Christ in his offices of prohet, priest and king is enabled to save the church. The entire book of Hebrews tells us how this is so. And we will think about how it is so for a while...

The types of prophet, priest and king in the Old Testament, even if they were Moses, were not the saviour of the church. So being the saviour does not rest on having one of these titles or not but: "on the person of him who was given unto us: as is fully attested, Isa. 9:6-7" (p. 86)

Two things were required of Christ that his offices (p,p,k) might be effectual. 1. He needed a human nature which was not his in his divine nature: "God could not die, nor rise again, nor be exalted to be a prince and a saviour, in his divine nature." (p. 86) 2. He needed more than a human nature. Following this last point...

he could not have been the great and singular prophet if merely a man. A) because Christ is prophet not to one nation but to the entire church throughout all time. Ai) The Son of God has cared for the church from the beginning. Aii) The Son of God was sent for the church by God the Father - Jesus discharged this care of the church in 4 ways: 1. "By personal appearances in the likeness of human nature...as an indication of his future human nature...so he appeared to Abraham, to Jacob, to Moses, [and] to Joshua." (p. 89). 2. By the ministry of the angels. 3. By sending his Holy Spirit for the earthly prophets. 4. By the Holy men who penned the New Testament. - All 4 were discharged by Christ, this was not a work for him who was no more than a man. So Christ has always been and is noe, prophet - not just in his earthly manisfestation.

B) Because Christ must comprehend the mind and will of God fully in his role as prophet - Christ was able to do this as he was both on earth during his ministry and in heaven (John 3:13).

C) Because he needed the Spirit to dwell in him: "in all the fulness of his graces and gifts" (p. 93) And by that he brought light to our darkened minds, bringing us to truth.

3 things are necessary for the benefit and comfort of divine truth. 1. Fullness - else we may fear the hidden. 2. Infalliability - Christ's infinite goodness secures this. 3. Authority - We needed the Spirit to help us understand Christ's teaching, so Christ needed and had the authority to send the Spirit in his role as prophet.

The same is true of his role as king. He does not jst rule over the church and the officers in it, although he does do that. To say that it consists here and here alone os a denial of his divine nature. Here are two examples...

1. His power and rule is extensive - all power in heaven and on earth. This is insepearable from the properties of God: "And where are the properties of God, there is the nature of God" (p. 97). His rule is not just a moral right to reign but a powerful acting by Christ. "Deprive him [Jesus] of omnipresence and omniscience, with infinite, divine power and virtue, to e acted at his pleasure in and over the whole creation-and you rase the foundation of all Christian faith and hope to the ground." (p. 98).

2. His ruel is internal and spiritual - every time a believer does good it from from the heavenly hand of Jesus their king. Two things are required here: a) That Christ knows the thoughts and motivations of each Christian - else how can he rule their thoughts and motivations. (which is a property of God alone). b) That Christ influences man mind and will by his power.

The same may be said of his role as priest. He died as man but God bought the church with his own blood.

So all his offcies are effective because they are his [the divine Jesus'] offices

Glorious Mystery - Chapter 6

2007-03-01T20:39:00.000Z

Divine truth is either a) God himself - for this look at Christ b) the counsel of his will - for this look at Christ.

the glory fo truth consists in two things: 1. Its light - any truth seperate from Christ cannot communicate any true light or understanding. 2. Its effiacy/ power - to make us like God, this is found in Christ and effects: "The mortification of sin, the renovation of our natures, the sanctification of our minds, hearts, and affections, the consolation of our souls, with their edification in all the parts of the life of God, and the like." (p. 81) So, "truths professed, if doctrinally seperated from him [Jesus] ...have no living power or efficacy in the souls of men." (p. 81)

All divine spiritual truth is either declarative of God or of what he requires of us. We can do neither without...Christ.

All evidence for spiritual truth depends on Jesus (example - proposition: "the dead are raised" response: "prove it!" rebutal: "Christ was raised!")

Anyone who denies the divinity of Christ rejects or distorts all other truths of divine revelation. Anyone who denies the divinity of Christ has a useless profession of the truth: "It [their faith] leads them not to Christ, it brings not Christ unto them." (p. 84)

Glorious Mystery - according to Mark

2007-03-01T20:18:00.000Z

I've been looking at Mark's gospel recently... if anyone grasped what Owen is going on about in the "glorious mystery" book, he did!

Mark 1:1-3

The beginning of the gospel of Jesus Christ, the Son 0f God. As it is written in Isaiah the prophet, "Behold, I send my messanger before your face, who will prepare your way, the voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight."

Three things here:

1. Mark call Jesus the "Son of God" i.e. he comes from God. If this title alone does not ascribe him divinity, Mark clears it all up for us in his Old Testament quotations. (which i always thought were about John the baptist, but even his comission is to do with the one who is to come after him, who is mighter than him.)

2. The first quote is God stating: "I will send my messenger before him [Jesus]" which everyone in first century Judaism would know in Malachi 3:1 reads - "I send my messenger and he will prepare the way before ME [i.e. God]"

3. The second quote is God stating john will proclaim: "Prepare the way of the Lord." - Not only was it blasphemy to call anything else Lord. But this quote from Isaiah does not, in Isaiah, use the title Lord for the one whose way is being prepared, but YHWH. This is the name God gave to Moses concerning who he, and he alone, was to be called (Isaiah 40:3; see Exodus 3:15).

There we are, another part of God's Word which presents Jesus as the person of God.

Glorious Mystery - Chapter 5

2007-03-01T11:17:00.000Z

Our end in religion is to know God - "This is done perfectly only in the person of Christ, all other means of it being subordinate thereunto."

1. God is incomprehensible. 2. So we can have no direct knowledge of him but we see him as Moses saw him (Ex. 33:18-23). Angels cannot represent the glory of God, but we are so remote from comprehending God that we cannot conceive the limited reflections of him on these finite creatures. 4. Man ruined himself, becoming idolaters, trying to find other ways of worshipping not ordained by God. God does not want this a) God provided an image of himself to makind, they should not choose any other. b) anything man thinks up will be a false image of God. 5. God hath declared that a representation of himself was needful for man to allow measures between them. 6. "All this is done in the person of Christ."

In Christ two things are required 1. all the properties of the divine nature are manifested to us 2. we can receive and he can give them.

In Christ:
1. "A blessed representation made unto us of all the holy properties of the nature of God - of his wisdom, his power, his goodness, grace, and love, his righteousness, truth, and holiness, his mercy and patience." (p. 70)
2. "The most incomprehensible approach of the divine nature made unto ours, such as all the imaginations of men did ever infinitely fall short of." (p. 70)

The image God gave of himself (Col. 1:15) "is everyway approved of him" (p. 71). 1. The son is said to be in the Father - "their nature is one and the same" (p. 71) 2. But also the Son is with the Father: "in the distinction of his person" (p. 71)

But the Father is not the image of the Son, nor does he receive anything from the Son.

Christ may be considered in 3 ways: 1. only as God in his nature, not being the image of the Father for both are the same. 2. as the essential image of his Father's person - the eternal Son of God, with respect of his divine nature the Son of the Father. 3. as he took our nature upon him... in order unto the work of his mediation.

The Pharisees did not know god, the disciples did. Why? because the disciples knew Christ. Three things required for such an assertion: 1. Father and Son have same nature. 2. They need to be distinct. 3. the Son needs to be incarnate.

The Scripture, in proposing the above to be true, does so in order: "to draw men unto the diligent study of Scripture, wherein alone they are revealed and declared." (p. 74) distinction of word of God from Jesus the Word of God. The Bible "is the revelation and declaration of it [viz. the manifestation of God the Word in the flesh] unto us" (p. 74).

Consider 3 things: 1. Christ is the object of our faith. 2. The gospel is the means by which this is conveyed. 3. The Spirit enables us to behold the glory God in the face of Christ.

What does the glory of God do to with man? 1. God reveals himself gloriouisly, we tried to make an image for him , we are no different from those who did it in the Bible and therefore we must truat and reverence God more. 2. God is chiefly manifested in Christ by faith, therefore: "There is not the meanest believer, but-in the real exercise of faith in Christ-hath more glorious apprehensions of God, his wisdom, goodness, and grace, of all his glorious excellencies, than the most learned and wise in the world can attain unto, in the exercise of reason on the proper objects of it." (p. 77) 3. It is wrong to draw your knowledge of God fromthe light of nature and reject the clear revelation of God in Christ. This act will lead you to reject the divinity of Christ. 4. Knowing God any where other than Christ will have no effect on your life or the world.

Stand Up And Be Counted!

2007-02-28T13:50:00.000Z

I have just recived an email alerting me to a petition on the government website. The petition is to urge the government to support the rights of CU's to have only Christians on their leadership.

Please sign the petition and urge the government to continue to allow Christians to have freedom of speech.The link to the petition is:

http://petitions.pm.gov.uk/CULeaders

Thanks!!!

Ames: "Ordinary Ministers and Their Office in Preaching"

2007-02-28T13:18:00.000Z

Highlights from William Ames' work on preaching:

"Since ... the will of God is to be set forth out of the word, no one is fit for the ministry who is not greatly concerned with the Holy Scripture."

"In order that the will of God may be set forth fruitfully for edification two things are necessary: first, the things contained in the text must be stated; second, they must be applied to the consciences of the hearers as their condition seems to require."

"They sin who do care little about what they say provided it may appear that they may have thought and spoken many things. they do this frequently, forcing many things out of the text which are not in it and often borrowing for it from other places, bringing anything out of everything."

"Men are to be pricked to the quick so that they feel individually what the Apostle said, namely, that the word of the Lord is a two-edged sword, piercing to the inward thoughts and affections and going through to the joining of bones and marrow. Preaching, therefore, ought not to be dead, but alive and effective."

Manton Sermon Highlights

2007-02-28T11:02:00.000Z

We have had to read a sermon by Thomas Manton on Hebrews 11:1 ("Now faith is the substance of things hoped for, the evidence of things not seen"); here are my favourite moments (number 4 is my favourite, although 7 is a close second - which is yours?):

1. "There are ... things which are only promised by God, and not yet enjoyed, that are simple matters of hope - as the general resurrection, the happiness of the glorified estate. Now faith doth as it were give a real being to them as if they were present. But then there are other things that may be enjoyed in this world, though not for the present, yet in some season; as the gracious presence of God, and his favourable returns after absence, and some estrangement, and deep affliction; these things may also be comprised in this expression, being things we hope for according to promise, and though they be absent, faith gives them a being and presence."

2. "To faith, when God is absent, yet then he is present; when he hides his face, faith can look behind the veil, and there see fatherly love, and a God of mercy."

3. "[Hope] is more than supposition and conceit. Heaven in the thoughts differs very much from heaven in our hope, as much as taste doth from sight, or longing from looking. Hope causeth rejoicing - an affection proper to present possession. Where it is anything strong, it diverts the mind from present wants and miseries and comforts us, and doth us good with the evidence of a future blessed eternal estate reserved for us in the heavens."

4. "Hope is not a presumptuous conceit, like the supposition of a beggar imagining himself to be a king, and how much power and glory it will bring to him when he is arrived to it; but like the expectation of a prince who is the undoubted heir of a crown, and knows that one day he shall possess it."

5. "Faith saith to the soul, Sit still, until thou know how the matter will be ; for God will not be at rest till he hath accomplished all that he hath spoken to thee."

6. "Faith considers whose the promises are; they are God's who is faithful and able. The faithful and almighty God, he cannot say and unsay. We have it under assurance enough if we have it under his word."

7. "As we say of an old decreipt man, such as one hath one foot in the grave, a believer hath more than one foot in heaven; his head is there; we have taken possession of it in Christ, or rather, he hath taken possession of it in our name; and as soon as we are united to Christ we are interested in this comfort, even whilst we lie groaning under pressures and miseries. Nothing but faith can unriddle this mystery, that a believer should be on earth, and yet in heaven; converse with sinners, and yet be in the company of glorified saints; or humbled with the pressures and inconveniences of the present state, yet be ascended and sit down with Christ in heavenly places."

8. "Grace is but young glory, and differs from glory as an infant doth from a man."

The Gospel According to Phelps

2007-02-27T15:45:00.000Z

Fred Phelps preaches that God hates homosexuals, this seems to be all he preaches publically, he even goes to funerals of homosexual individuals to preach the same message. I was shown some of this material the other day and asked to responed. Here is my response:

The gospel according to Fred Phelps is a twisted proclamation of the word of God. Whatever someone believes about the word of God, that is what they will tell to others. So, if I believe the word of God is nonsense that is what i will spend my time telling others (in this example of course i could just not tell anyone anything about it - this could also work). If i believe the word of God is the proclamation of the damnation of homosexuals that is what i will spend my time telling others. If i believe the word of God is anti-women, that is what i will spend my time telling others. And so on.

Phelps, as he and his bill boards show, spends his time constantly proclaiming to others that homosexuals are damned (if ive understood the material rightly, and if the material is an accurate depiction of all of his ministry.) This is not what the word of God is about, even though its mesage includes homosexuality being offensive to God (Rom. 1:26-27; Lev. 18:22; 1 Corinthians 6:9-10). Its message also includes the fact that idolatry, dishonouring of parents, envy, pride, greed, sexual immorality, and might i suggest after watching the material of Phelps, hatred of fellow humans (Matt. 22:39) are also wrong.

But we have still not reached what the word of God is about, the word which Frank Phelps (and sadly so many others) have twisted. The scriptures are about God's free decision to rescue miserable sinners like me, and anyone else who has repented and believed, from destruction - "She will bear a Son, and you shall call his name Jesus, for he will save his people from their sins" (Matt. 1:21 see John 3:16-17; the passion narratives; Acts 4:12; Romans 1:16-17; 5:8; 8:1; 1 Corinthians 1:9; 2 corinthian 5:18; Galatians 1:3-5; 3:13; Ephesians 2:4-6; Philippians 2:5-10; Colossians 1:21-22; 1 Thess. 1:10; 2 Thess. 2:13; 1 Timothy 1:15; 2 Timothy 1:9; Titus 3:4-6; Philemon :25; Hebrews 10:19-22; James 2:5; 1 Peter 1:18-19; 2 Peter 1:3-4; 1 john 4:9-10; 2 john :3; 3 john :11; Jude :24; Revelation 5:9-10). I did not hear this at one moment in the Phelps material and I did not see it in his actions either - so i believe he is twisting the word of God ("fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking twisted things, to draw away the disciples after them." - Acts 20:29-30) and needs to repent. This is sad, but it proves not only the apostle Paul true in the quotation just cited, but also the Lord Jesus himself - "Beware of false prophets, who come to you in sheeps clothing but inwardly are ravenous wolves." - Phelps' sheeps clothing is off - the game is up.

Glorious Mystery - Chapter 4

2007-02-27T15:10:00.000Z

Everything which God was going to do "concerning his own eternal glory, in the sanctification and salvation of the church here below" was "all to be effected in Christ." (p.54) And we may observe 2 things here:

1. "The Son was 'set up' or exalted herein." (p.55) The principle design of the Gospel: "Is the declaration of the grace of God the Father, so of the love, grace, goodness, and compassion of the Son, in undertaking from everlasting the accomplishment of God's councels, in the salvation of the church." (p. 56)

2. "there was an ineffable delight between the Father and the Son in this his setting up or exaltation." (p.56) "He was the delight of God, as he in whom all his councels for his own glory, in the redemption and salvation of the church were laid and founded." (p .57).

All of creation is good says God but it is chiefly not for itself but is created for the accomplichment of God's divine councels which he established in Christ before the foundation of the world.

God delights in his councels of wisdom "and because they are laid in [Christ] and with him, therefore he is said to be his 'delight continually before the world was'" (p. 58). All God does is goodness, "and the greatest exercise and emanation of divine goodness, was in these holy councels of God for the salvation of the church by Jesus Christ" (p. 59). "Love and grace have the same influence into the councels of God, as wisdom and goodness have." (p. 60).

How were these councels laid in the person of Christ? 1. We were made for God's glory and ordered and harmonized for God's glory. 2. "God was pleased to permit the entrance of sin...the entrance of sin cast all this order into confusion, and brought the curse on all things here below" (p. 61) 3. God was in no way surprised by this and had from eternity established councels for the "revivification" (p. 61) of all things. N.B see here on order of decrees (infra/supra). 4. We split the eternal councels of God into a) their original - the reason for them was the will of God alone: "the incarnation of Christ, and his mediation thereon, were not the procuring cause of these eternal councels of God, but the effects of them." (p. 62). b) The design of their accomplishment - which was in the Son, Jesus, alone. He was "the onlyfoundation of the execution of all the councels of God concerning our sanctification and salvation." (p. 63)

Jesus then is creator AND redeemer - we are his "twice over" - G. Beynon.

Jesus as image of the invisible God - all things were made by Christ such that: "it is the highest rebellion against the light and teachings of God, to disbelieve his divine existence and power."

Jesus as the firstborn of every creature - "As God the Father did nothing in the first creation but by him...so he designed nothing in the new creation, or restoration of all things unto his glory, but in him."

Glorious Mystery - Chapter 3

2007-02-27T10:22:00.000Z

Jesus Christ is to be the centre of our religion and worship. It is God who holds this title rightly - "For religion, and the worship performed in it, is nothing but the due respect of rational creatures unto the divine nature, and its infinite excellencies." (p. 45) And it turns on Jesus being the centre of such worship because: "of all the effects of the divine excellencies, the constitution of the person of Christ... was the most ineffable and glorious." (p. 45) (Owen talks not of the secnd person of the Trinity being created when he says "constituted" but of his incarnation).

Christ the eternal word became flesh, in a mystery we cannot comprehend: "the Eternal was made in time, the Infinite became finite, the Immortal mortal, yet continuing eternal, infinite, immortal" (p. 46) Such that we are, everyone of us, left with a choice: "either...reject the divine person of Christ - as many do unto their own destruction - or humbly to adore the mystery of infinite wisdom and grace therein." (p. 47).

The incarntion is vital to the Christian religion. Man could not fulfill the role of glorifying God: "unless our nature was assumed into personal union and subsistence with himself." (p. 48). All religion before Christ which was true: was concerning Jesus - "the promise was concerning him, and the institutions of worship did only represent him."

Faith in these divine mysteries makes a human, no matter how weak or poor, into the image of God. So want all things to be believed to be rational and comprehensible: "an apprehension which, as it ariseth from the pride which naturally ensues the ignorance of God and ourselves, so it is not only an invention suited to debase religion, but an engine to avert the faith of the church" (p. 50).

We will be fully transformed when we see God face to face, but for now we see him by faith which is the beginning of the transformation.

What must I do to be saved (p. 53):

1. Your conscience will "be awakened unto a sense of sin, and of apostasy from God thereby...it will cause men to look out for relief."

2. "This relief is proposed in the Gospel. And it is the death and mediation of Christ alone. By them peace with God must be obtained, or it will cease forever."

3. there will be to this truth: "endless objections through the power of unbelief" from "any person"

4. So what will give the forgiven man rest from these endless objections? "the due consideration of, and the acting of faith upon, this infinite effect of divine wisdom and goodness, in the constitution of the person of Christ."

The glorious mystery of the person of Christ - God and Man

2007-02-27T10:19:00.000Z

Here will folow my notes on John Owens work by the above title... enjoy!

Preface

Jesus Christ – precious to some, a rock of stumbling to others. Those who delight in him must work for his glory, holding the truth concerning him: “This, and no other, is the design of the ensuing treatise.” (p. 5)

Chap. 1: wanted to work through early church material but did not have resources/ time to do so. So surveyed that which was at hand and written on Matthew 16:18.

Chap. 2: opposition to the person of Christ and the faith of the church, which started small has torn from all Christ all that is his – “his natures, divine or human…their properties… [And] actings… his person [or] the union of his natures therein.” (p. 8) Owen then gives an overview of faithfulness to doctrine and of heresy concerning Christ. The latter which was a) predicted y the scripture and b) testimony to Christ’s power and faithfulness as these gates of hell did not prevail.

The obligation of defending doctrine of Christ belongs to church rulers and all believers: “according unto their call and abilities” (p. 9) but since Nicea: “Christians began greatly to be resolved into the authority of men, and as much, if not more weight to be laid on what was decreed by the fathers there assembled, than on what was clearly taught in the Scriptures.” (p. 10)

Chap. 3: The eternal generation of the Son was to be believed but not inquired into said the church fathers: “But I speak of the person of Christ…[not] whereof his person is composed, but as unto its substance therein by virtue of a substantial union” (p. 15).

Chap 4: Jesus is the foundation of the vocation, sanctification, justification and eternal salvation of the church: 1. coz he always was such in respect of his relationship to the Father. 2. coz he is the only way to each of these things. 3. coz he was incarnate for this very means. (p. 18)

Chap 5: Jesus is “the image and great representative of God.” (p. 18) Wherein God teaches us and represents himself to us.

Chap. 7: It was the Word which became flesh for “no other could declare unto us the things of God, but his own proper Word.” (p. 20)

Chap 9: 1. The divine nature is in each member of the Trinity and is to be worshipped. Worship one, worship all. 2. We can petition the persons by name but not make one request to the Father then the same to the Son etc. 3. Christ, as God-man is the proper object of all divine worship and honour.

On 1. “The same glory, in every individual act of its assignation or ascription, is directed unto each person jointly and distinctly, on the account of the same divine nature in each of them.”

On 2. If we repeated the petition to another person in the Godhead “it would thence follow, that the person unto whom we make that request in the second place, was not invocated, not called on” in the first place. (p. 22)

On 3. “It is that which they principally contended for , and argued from, in all their writings against the Arians.” (p. 23)

Chapter 1

Peter’s confession – twisted by Rome. But in its proper meaning “compriseth eminently the whole truth concerning the person and office of Christ” (p. 30) Christ is the rock on which the church is built – proved.

Chapter 2

The attacks of hell on the church built on the faith concerning Jesus’ “person, office, and grace.” (p. 35) The devil uses agents of heathens firstly and then apostates (the first like a lion, the second like a serpent – through heresy). Such heresy includes:
Gnosticism, losing sight of “sin, or danger of punishment” (p. 38)
A denial of Jesus’ divine nature 1. He was not pre-existent to the virgin birth – “it is not want of understanding to comprehend doctrines, but hatred unto the things themselves, whereby such persons are seduced.” (p. 39). 2. Arians, distorted the proclamation of Christ’s divine nature. 3. his human nature was opposed.
Vehement opposition against the hypostatical union – Nestorian heresy.
Other ways the gates of hell are opposed to the church:
Socinian heresy.
When “a natural religion, or none at all, pleaseth them better than faith in God by Jesus Christ.” (p. 41)
When outward profession is excluded by some.
Many who are keen for doctrine, who declare no erroneous concepts, “who yet manifest themselves not to have that regard unto him which the Gospel prescribes and requires.” (p. 42)
“Dangerous and noxious insinuations concerning what our thoughts ought to be of him, are made and tendered.” (p.42)
Preaching Christ is a term of reproach.
“Horrible profanes of life-that neglect of all gospel duties…I know not whether it were not more for the honour of Christ, that such persons would publicly renounce the profession of his name, rather than practically manifest their inward disregard unto him.” (p. 43)

The Glory of God in Isaiah 6:1-7

2007-02-26T12:33:00.000Z

Here is a recent charcter study of those preent in Isaiah 6:1-7

The Seraphim

They stood above the Lord. – 6:2
They had six wings. – 6:2
With two wings they covered their face. – 6:2
With two wings they covered their feet. – 6:2
With two wings they flew. – 6:2
One called to another and said: “Holy, holy, holy, is the LORD of hosts; the whole earth is full of his glory.” – 6:3
At the voice of him who called the foundations of the threshold shook. – 6:4
AND the house was filled with smoke. – 6:4
One of the Seraphim flew to Isaiah. – 6:6
He had a burning coal which he had taken with tongs from the altar. – 6:6
He touched Isaiah’s mouth with it and said: “Behold, this has touched your lips; your guilt is taken away and your sin atoned for.” – 6:7

The LORD

In the year that King Uzziah died the Lord was sitting on a throne. – 6:1
He was high and lifted up. – 6:1
The train of his robe filled the temple. – 6:1
Above him stood the seraphim. – 6:2
He was “Holy, holy, holy is the Lord of hosts.” – 6:3
“The whole earth is full of his glory.” – 6:3
He is the King, the LORD of hosts. – 6:5

Isaiah

He saw the Lord sitting upon a throne. 6:1
He heard that the Lord of hosts is “Holy, holy, holy.”
He said “Woe is me!” – 6:5
He was lost. 6:5
He was a man of unclean lips. 6:5
He dwells in the midst of a people of unclean lips. 6:5
His eyes have seen the King the LORD of hosts! 6:5
One of the seraphim flew to him, with a burning coal in his hand that he had taken with tongs from the altar. 6:6
He had his mouth touched with it. 6:7
His guilt was taken away. 6:7
His sin was atoned for. 6:7

King Uzziah

He died. - 6:1

The people Isaiah lived amongst

Were a people of unclean lips. - 6:5

This forces us to see the holiness of God and the sinfulness of man. Will we have our guilt taken away, our sin atoned for?

Insisting on the gospel

2007-02-22T19:16:00.000Z

Here is Titus 3:3-8 shaping in us an attitude towards the gospel which Christians REALLY need...

"For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. But when the goodness and loving kindness of God our Saviour appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, who he poured out on us richly through Jesus Christ our Saviour, so that being justified by his grace we might becomes heirs according to the hope of eternal life. the saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works."

Insist on the gospel of God's grace, the gospel of him saving us, the gospel of his goodness and loving kindness, of his mercy, the gospel of washing by the Holy Spirit, the gospel of Jesus Christ, the gospel of sinners becoming heirs of eternal life ... insist on it for the sake of the life of the believer!

Wesley vs. Postmodernism?

2007-02-19T15:08:00.000Z

He thinks he is successfully attacking the bondage of the will, but read these words as if John Wesley were attacking Postmodernism - pucka arguement!!!

"What possible proof can we have, if we cannot trust our own eyes, or ears, or any, or all of our senses ... Do not tell me that there are sun, moon, and stars, or that there are men, beasts, or birds, in the world. I cannot believe one tittle of it."

Limited Atonement

2007-02-18T13:50:00.000Z

I asked a certain renowned evangelical theologian whether I could tell anyone in the world with confidence that God loves them. I did not get a direct answer to that question, although I'm sure he'd say yes, rather he tried to convince us that the doctrine of limited atonement (that Christ died purely for those who will be in heaven at the end) is a heresy.

I was not convinced - and John Owen was ar more effective on my mind:

"What motive would it be hereunto to tell believers that God would have those saved who neither do nor ever will or shall believe? ... I say nothing how strange it seems that Christ should be the Saviour of them who are never saved, to whom he never gives grace to believe, for whom be denies to intercede, (John 17:9) which yet is no small part of his mediation whereby he saves sinners."

John Owen in The Death of Death in the Death of Christ

Infra/Supra

2007-02-14T11:58:00.000Z

We had a lecture this morning by Garry Williams (much of this material here is his but the reflections on the material may not be held by him) on Infralapsarianism vs. Suprlapsarianism which are different postions held by Calvinists. Don't worry about the names, just follow the arguements...

Infralapsarianism argues that God decrees the events of history (according to purpose - do not think God is bound by time) in this order:

1. The decree to create the world and all men.
2. The decree that all men would fall.
3. The election of some fallen men to salvation in Christ (and reprobation).
4. The decree to redeem the elect sinners by the work of Christ.
5. The decree to apply Christ's redemptive benefits to those elect sinners.

Supralapsarianism argues that God decrees the events of history (according to purpose - do not think God is bound by time) in this order:

1. The decree to elect and to reprobate.
2. The decree to create.
3. The decree to permit the fall.
4. The decree to redeem the elect by the work of Christ.
5. The decree to apply Christ's redemptive benefit's to those elect sinners.

Notice, key here is the position of God's decree to elect and to reprobate (either after or before the decree to create the world and permit the fall ... the difference is pretty big ... And boils down to whether God made me without having my end in mind (infra) or with my salvation/ reprobation decreed (supra).

Readers of Grudem and Frame beware, the searching out of the result is important.

For my money I'm with the supras, not least because it makes me sound like i should be a star in the Pixar animation The Incredibles, but also because...

The end and substance of my life has to be the same as that which God intends first and formost. The end of my life, and substance of my eternity, is to be in either heaven or hell, so must be God's primary intention in creating me.

To Adam, with love.

And it works both ways...

2006-10-17T11:06:00.000Z

"There is a two fold union between Christ and us;- the one, by his taking upon him our nature; the other, by bestowing on us his Spirit: for as in his incarnation he took upon him our flesh and blood by the work of the Spirit, so in our regeneration he bestoweth on us his flesh and blood by the operation of the same Spirit".

John Owen, Works Vol 13 p. 22

Speak the truth in love

2006-10-12T22:25:00.000Z

a hint for members of the congregation from none other than Mr R.B

"Set yourselves in the most diligent and faithful improvement of all your parts and interests to help on the work of God on men's souls. Though you preach not, you have work enough in your own places to do, to further the preacher's work. Speak to poor people prudently, seasonably, and seriously about the state of their souls, and everlasting life."

- Richard Baxter (Book of Confirmation)

The Gospel according to the genealogy

2006-10-12T22:18:00.000Z

I knew the genealogy in Matthew had to be there for some divine purpose, it just took until reading Edwards to see it:

"All the mothers are not noted, but only those which were either harlots or Gentiles, except the wife of Urias the Hittite, who was a wife of a Gentile. These are taken notice of because Christ's descending from several harlots and Gentiles intimates unto us that all that were saved by Christ were sinners, that the church of Christ is made up wholly of such as were once sinners, that is, spiritual harlots, or adulterers, and idolaters, thereby also typifying the calling of the Gentiles"

from "Notes on Scrpture" p. 51.

The Word of God in John

2006-10-12T20:38:00.000Z

It's great to go through John and note particular themes (life, belief, light, word etc.) recently I've done the latter and seen something i would love your comments on:

John presents Jesus' words as God's Words...

Throughout the gospel we hear that Scripture is being fulfilled (12:38, 13:18, 15:25, 17:12, 19:24b, 28, 36).

And then John uses the same construction for Scripture being fulfilled (especially 19:24b, 28) as he does for Jesus' words being fulfilled.

18:9 "This was to fulfill the word that he had spoken: "Of those whom you gave me I have lost not one."" cf. 17:12
18:32 "This was to fulfill the word that Jesus had spoken to show by what kind of death he was going to die" cf. 12:32

Jesus' words belong in the Bible

Shine like stars...

2006-10-10T11:12:00.000Z

Here is Baxter on the role of a member of a church... (in Confirmation p. 337-338

Be not men of comon spirits, or common speech, or a common conversation; but as we must make a difference between you and others in our communion and church administrations, so let the rest see that it is not without cause. For if you be but like other men, we shall seem to be partial in making a difference between you and other men. Let your light therefore shine before men to the glory of your heavenly Father. Let them see that you despise the world, and live above it, and can easily part with it; that you can forgive and bear a wrong; that your heart is in heaven heaven, and your treasure there; and that you are the heirs of another world; let all men hear and see by you, that you have a higher design in your eye than the ungodly, and that you are driving on another trade than the men that have their portion in this life. Heaven is your real glory; and to be heavenly is your true reputative glory, not only in the eyes of the wise, but of the common earthworms of the world.

Let's give it our best shot...

Found it!

2006-10-10T08:13:00.000Z

I've been looking for some time now for work by Jonathan Edwards which really helped me know better what God has done in Christ. It is recorded by Conrad Cherry in his book "the theology of Jonathan Edwards". The work in quotes is Edwards... everything else is Cherry:

God is indebted to man and man may demand his salvation from God as a debt. It is clear that on this level, however, Edwards intends in no way to surrendour his position on the debt idea considered on the first level. In the sermon on the soverignty of God in salvation, immediately prior to his point that the believer may demand his salvation from God "as a debt," Edwards avers that "those who are in a state of salvation are to attribute it to sovereign grace alone, and to give all praise to him who maketh them to differ from others. Godliness is no cause for glorying, except it be in God." The possibilty of the believer's demanding salvation on the basis of his own godliness is precluded. But Edwards proceeds in the same sermon to suggest the manner in which salvation may be demanded as a debt by the believer:

"We learn what cause we have to admire the grace of God, that he should condescend to become bound to us by covenant; that he, who is naturally supreme in his dominion over us, who is our absolute proprietor, and may do with us as he pleases, and is under no obligation to us; that he should, as it were, relenquish his sovereign freedom, and should cease to be merely arbitrary in his dispensations towards believers, when once they have believed in Christ, and should, for their more abundant consolation, become bound. So that they can challenge salvation of this Sovereign; they can demand it through Christ, as a debt."

Man does not "tie up" God, but God ties himself to man in the covenant. This is Edwards' interpretation of the Incarnation: God binds himself in covenant with the sinner, and in so doing God freely limits his freedom for man. The sinner-believer demands salvation through Christ, on the ground of Gid's binding himself in Christ, and never through or on the basis of his own goodness or obedience. The demand is solely possible through the union a man has with Christ, who is God's covenant-event in history. The other sermon we cited which openly embraces the debt idea stresses the same fundamental points; the initiative of God in establishing the covenant; and the right of man's claim on salvation through Christ only:

"Salvation is an absolute debt to the believer from God, so that he may, in justice, demand it, on account of what his surety has done. For Christ has satisfied justice fully for his sin; so that it is but a thing that may be challenged, that God should now release the believer from punishment."

...for the elect believer God is no longer the distant, arbitrary ruler; he is the God who has "indebted" himself to man through the Christ, and man may now demand his salvation as God's part of the covenant.

We are needed in glory!

man's side of the bargain (2)

2006-09-30T11:23:00.000Z

"Also,
1. That we do take God for our absolute Lord or Owner, and do give up ourselves to him as his own.
2. That we take him for our universal, sovereign Govenor, and do give up ourselves unto him as his subjects.
3. That we do take him for our most bountiful Benefactor, and loving Father, and felicity, and do give up ourselves to him as his children, to seek him, and please him, and perfectly to love him, delight in him, and enjoy him forever in heaven as our ultimate end. And in consenting to these relations, we covenant to do the duties of them in sincerity"

Don't ever say God drives a hard bargain.

man's side of the bargain

2006-09-30T11:15:00.000Z

Baxter writes this about "man's part of the covenant" with God:

"1. That we do take God the Father for our reconciled Father in Jesus Christ, and do give up ourselves to him as creatures to their Maker.
2. That we do take Jesus Christ for our Redeemer, Saviour, and Meditor, as our High Priest, and Prophet, and King, and do give up ourselves to him as his redeemed ones to be reconcilled to God, and saved by him.
3. That we do take the Holy Ghost for our Regeneator and Sanctifier, and do give up ourselves to be perfectly renewed and sanctified by him, and by his operations carried on to God in his holy service"

Give up ourselves to him!

me and mum

2006-09-14T17:01:00.000Z

This is my favourite hotel in the world... but i am open to be changed

Genesis 21:1-7 and the Word of God

2006-09-13T21:24:00.000Z

In Genesis, at the occasion of the birth of Issac, we read this:

21:1a - The Lord visited Sarah as he had said
21:1b - and the Lord did to Sarah as he had promised
21:2 - And Sarah conceived and bore abraham a son in his old age at the time of which God had spoken to him
21:4 And Abraham circumcised his son Isaac when he was eight days old, as God had commanded him
21:7 And [Sarah] said "who would have said to Abraham that Sarah would nurse children? Yet I have born him a son in my old age."

God's Word is working, his sayings are vindicated (v1a, v2), his promises are fulfilled (v1b), his commands are obeyed (v4), and the world would never have seen it coming (v7).

That will need another dissertation

2006-09-13T14:51:00.000Z

Baxter sees the kingdom/rule of God like this:

By the law and the covenant of innocency, the Creator eminently ruled omnipotently. And the Son ruled eminently sapientially, initially under the covenant of promise or grace from Adam till his incarnation and the descent of the Holy Ghost, and more fully and perfectly afterward by the Holy Ghost. And the Holy Ghost ever since doth rule in the Saints as the Paraclete, Advocate, or Agent of Christ, and Christ by him, eminently by holy love; which is yet but initially: but the same Holy Ghost by perfect love shall perfectly rule in glory forever; even as the Spirit of the Father and the Son. We have already the initial kingdom of love by the Spirit, and shall have the perfect kingdom in heaven; and besides the initial and the perfect there is no other. Nor is the perfect kingdom to be expected before the day of judgement, or our removal unto heaven; for our kingdom is not of this world. And they that sell all and follow Christ, do make the exchange for a reward in heaven; and they that suffer persecution for his sake, must rejoice because their reward in heaven is great: and they that relieve a prophet or righteous man for the sake of Christ, and that lose anything for the sake of him, shall have indeed a hundred-fold (in value) in this life, but in the world to come eternal life. We shall be taken up in the clouds to meet the Lord in the air, and so shall we be ever with the Lord: and those are the words with which we must comfort one another, and not Jewishly with the hopes of an earthly kingdom. And yet "we look for a new heaven and a new earth wherein dwelleth righteousness, according to his promise." But who shall be the inhabitants, and how that heaven and earth shall differ, and what we shall then have to do with earth, whether to be overseers of that righteous earth (and so to judge or rule the world) as the angels are now over us in the world, are things which yet I understand not"

The cursed ground

2006-09-11T17:46:00.000Z

In Genesis 3 God says to Adam "cursed is the ground because of you" (v17).
In Genesis 5 Noah's Father named Noah and said "out of the ground that the Lord has cursed this one shall bring us relief" (v29).
In Genesis 8 that hope is realised when God says to Noah "I will never again curse the ground because of man" (v21).

In this reversal of the curse we see a small picture of what Christ did for us on the cross. Christ removed the cursed ground from off of his disciples feet ("[Jesus] poured water into a basin and began to wash the disciples feet" - John 13:5). This removal of the cursed ground a picture of the removal of the curse at the cross - "What I am doing you do not understand now, but afterwards you will understand". (John 13:7)

The method of Discipline

2006-09-11T10:32:00.000Z

Here is Baxter's method of Church Discipline as recorded in Dr. William's Library, Baxter Manuscript, 2:256.

"As to my Practice: I do, if it be secret, make the fault at first no more public than the owner made it, but secretly admonish him to repent and reform. If it be public, or if he repent not, and reform not, I admonish before two or three, and then call him to our meeting (where the representative church, viz. 2 presbyters, 4 deacons and 24 delegates meet once a month for such work) and there endeavour his humiliation and reformation. If he declare not repentance there, or if he do but return again to the sin, I do in the face of the congregation mention his crime and our proceedings, and again with all seriousness and compassion there summon him to repentance: and if he refuse I desire the congregation to join in earnest prayer for him. This I do once or twice or thrice as prudence shall direct, considering the quality of the sin and sinner and the measure of the scandal. If yet he hear not the church, I do, from certain texts recited, require them to avoid him, and no more."

This sounds strikingly similar to Jesus' very own teaching in Matthew 18:15-17...

"If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector."

Saints Everlasting Rest

2006-09-11T09:15:00.000Z

Here is Nuttall's presentation of a number of points made by Baxter in his book "Saints everlasting rest" - "a programme of what he would like to carry out if only he could". Number 10 is my favourite, what's yours?

1. Labour to be men of knowledge and sound understandings, let the Bible be much in your hands and hearts. Deut 6:6-7.

2. Do the utmost you can to get a faithful Minister, when I am taken from you; submit to his private Oversight, as well as publike Teaching. It is but the least part of a Ministers work which is done in a Pulpit.

3. Let all your knowledge turn into Affection and Practice; keep open the passage between your heads, and your hearts, that every Truth may go to the quick.

4. Be sure to make conscience of the great Duties that you are to perform in your families. If you cannot do what you should, yet do what you can.

5. Beware of extreams in the controverted points of Religion. As for separation, the mischeif lies not in the bare error of judgement, but in the un-christian and church-dissolving division and alienation which thence followeth.

6. Above all, see that you be followers of Peace and Unitie, both in the Church, and among your selves. Remember Heb.12:14. Those that say, No Truth must be concealed for Peace, have usually as little of the one, as the other. I ever loved a godly, peaceable Conformist, better that a turbulant Non-Conformist. I here charge you, That if God should give me up to any factious Church-rending course (against which I daily pray) that you forsake me, and follow me not a step. If any heart-burnings arise, do not keep strange but go together, and lovingly debate it, or pray together, that God would reconcile you; O rememer that piercing example of Christ, who washed his Disciples feet, to teach us that we must stoop as low to one another.

7. Above all, be sure to get down from the pride of your hearts. Forget not all the Sermons I preached to you against this sin. No sin more natural, more common, more deadly.

8. Be sure you keep the mastery over your flesh and senses. Few ever fall from God, but flesh-pleasing is the cause.

9. Make conscience of the great duty of reproving, and exhorting those about you: Admonish them lovingly and modestly, but be sure you do it, and that seriously.

10. Lastly, Be sure to maintain a constant delight in God, and a seriousness and spirituality in all his Worship. Think it not enough to delight in Duties, if you delight not in God. You are never stable Christians till you reach this. Psalm 37:4. Fear the beginnings and apearances of sin. Beware lest Conscience once lose its tenderness.

Baxter learnt from the apostle Paul

2006-09-09T12:21:00.000Z

Could we but learn two or three lines of it, what preachers should we be!

[a] Our general business – SERVING THE LORD WITH ALL HUMILITY OF MIND, AND WITH MANY TEARS.

[b] Our special work – TAKE HEED TO YOURSELVES, AND TO ALL THE FLOCK.

[c] Our doctrine – REPENTANCE TOWARDS GOD, AND FAITH TOWARD OUR LORD JESUS CHRIST.

[d] The place and manner of teaching – I HAVE TAUGHT YOU PUBLICLY, AND FROM HOUSE TO HOUSE.

[e] His diligence, earnestness, and affection – I CEASED NOT TO WARN EVERY ONE NIGHT AND DAY WITH TEARS. This is that which must win souls, and preserve them.

[f] His faithfulness – I KEPT BACK NOTHING THAT WAS UNPROFITABLE TO YOU, AND HAVE NOT SHUNNED TO DECLARE UNTO YOU ALL THE COUNCEL OF GOD.

[g] His disinterestedness and self-denial for the sake of the gospel – I HAVE COVETED NO MAN’S SILVER OR GOLD OR APPAREL: YEA, THESE HANDS HAVE MINISTERED UNTO MY NECESSITIES, AND TO THEM THAT WERE WITH ME, REMEMBERING THE WORDS OF THE LORD JESUS, HOW HE SAID, IT IS MORE BLESSED TO GIVE THAN TO RECEIVE.

[h] His patience and perseverance - NONE OF THESE THINGS MOVE ME, NEITHER COUNT I MY LIFE DEAR UNTO ME, SO THAT I MIGHT FINISH MY COURSE WITH JOY, AND THE MINISTRY WHICH I HAVE RECEIVED OF THE LORD JESUS.

[i] His prayerfulness – I COMMEND YOU TO GOD AND TO THE WORD OF HIS GRACE, WHICH IS ABLE TO BUILD YOU UP, AND TO GIVE YOU AN INHERITANCE AMONG ALL THEM WHICH ARE SANCTIFIED.

[j] His purity of conscience – WHEREFORE I TAKE YOU TO RECORD THIS DAY, THAT I AM PURE FROM THE BLOOD OF ALL MEN.

The Reformed Pastor

We can talk about church discipline till the cows come home...

2006-09-07T17:09:00.000Z

Baxter was very aware that many men in ministry in his day (!) were keen to talk about discipling their congregations, less keen to do it:

The Reformed Pastor p. 164-166.

"There are, in fact, but few men who do not seem zealous in disputing for one side or other; some for Prelatical way, some for the Presbyterian, and some for the congregational. And yet when we come to the practice of it, for aught I see, we are quite agreed: most of us are for no way... Discipline is not a needless thing to the Church: if you will not make a difference between the precious and the vile, by discipline, people will do it by separation."

The last point may have been true in Baxter's day, but in the average congregation today I doubt whether a sinner still in church communion would produce separation - maybe just a good old back stabbing.

Luke 4:14-21 (evangelistic)

2006-09-07T16:09:00.000Z

here is part of a sermon I gave on Sunday the 3rd of September which was predominantly evangelistic and also on Luke 4:14-21. There is material in here from Paul Mayo for which I am very grateful.

Let's not forget the way Jesus has been received by many people throughout history... In the passage from Luke we heard this..."news about him (that is Jesus) spread through the whole countryside" (v14), and this " everyone praised him" (v15), and this "The eyes of everyone in the synagogue were fastened on him" (v20).

Just as back then Jesus Christ has been listened to by many, many people. Currently 1.8 billion people in this world would profess to be followers of Jesus, that is more than the populations of
The UK, Thailand, Ethiopia, Iran, Turkey, Egypt, Vietnam, The Philippines, Germany, PAUSE
Mexico, Nigeria, France, Japan, Bangladesh, Russia, Brazil, and the USA, all put together.

Luke 4:14-21

2006-09-07T15:33:00.000Z

Here is a section of a sermon i gave on Sunday the 3rd of September on Luke 4:14-21.

So let’s keep thinking, what do we need? And let’s turn back to our passage where we see it very clearly.

In verses 14-15 we read two things about what Jesus does. Firstly; “he returned In the power of the Spirit to Galilee”, and secondly “he taught in their synagogues”. So Jesus was a man anointed by the Holy Spirit and in that power he taught people – he gave his word. And we see the very same pattern in verses 18-19 where firstly he says “the Spirit of the Lord is on me” and then, anointed by the Spirit he gives his word. He says:

“The Spirit of the Lord is on me, because he has anointed me, to …Preach good news to the poor. He has sent me to….Proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to…Proclaim the year of the Lord’s favour.”

Jesus is a man anointed with the Holy Spirit, who in that Spirit gives us his word.

And the next thing the passage does is to show us just how powerful his words are. You see Jesus is preaching to people in the synagogue, in verse 16 we read – “And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read”. Now the Synagogue on the Sabbath day was filled with the most religious men.

But Jesus read the scripture we have heard over and over today – “the Spirit of the Lord is on me because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord's favor.” And when Jesus finished reading and sat down, he said something which was as shocking then as it is now, he said – “today, this Scripture is fulfilled in your hearing”.

Can you imagine that!?! Jesus Christ taught all those religious looking guys that they were the poor, the imprisoned, the blind, and the oppressed. But more than that he says the only way they can have freedom from their sin which has done this to them is through his words. Notice that Jesus says the Scripture “is fulfilled in your hearing”.

If you want to read the rest just leave a comment asking for it.

Baxter on discipline

2006-09-06T21:16:00.002Z

This is where it really starts. I will begin to use this blog space as an area to gather thoughts and material on Baxter's theory and practice of church discipline (the subject of this years dissertation). Other material will continue to appear but Baxter will be my main topic of concern.

Here he is in "The Reformed Pastor" (Banner of Truth Trust, Edinburgh; 1656 rpr. 2001).

Prayer and discipline p. 108: "[Prayer] should be done in every case of discipline, but particularly if the offender will not be present to receive admonition, or gives no evidence of repentance, and shows no desires for the prayers of the congregation... let us be very earnest in prayer for him, that the congregation may be excited affectionately to join with us; and who knows but God may hear our prayers, and the sinner's heart may relent under them, more than under all our exhortations?... If ministers would be conscientious in performing this duty entirely and self denyingly, they might make something of it, and expect a blessing upon it".

The Lordship of Jesus

2006-08-03T07:57:00.000Z

John Frame (in the Doctrine of the knowledge of God and Apologetics to the Glory of God, at least) talks about Lordship in the Bible containing 3 main attributes... authority, control and presence. Guess what, we find them in Christ at Matthew 28.

Authority: Matthew 28:18 "Then Jesus came to them and said, "All authority in heaven and on earth has been given to me"

Control: Matthew 28:19-20a "Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you"

Presence: Matthew 28:20b "And surely I am with you always, to the very end of the age"

Conclusion: the Bible teaches that Jesus Christ is Lord

Baxter the preacher

2006-07-30T09:23:00.000Z

Richard Baxter created an art of preaching based on his theology of man: created and fallen. Because of these truths he knew what was in mens hearts when he got up to preach, consider Packer:

"They are slow to grasp divine truth, not merely through natural stupidity, but becasuse their wills are fundamentally apathetic towards it. They dislike it; they do not want to learn it; their thoughts wander during sermons, and what they hear and remember they misunderstand and misapply "I am daily forced to admire how lamentably ignorant many of our people are, that have seemed diligent hearers of me these ten or twelve years, while I spoke plainly as I was able to speak!" Baxter wrote in 1665. To combat this ingrained, wliful obtuseness, Baxter strove to be as plain and pungent as he could...

"The plainest words are the profitablest oratory in the weightest matters. Fineness is for ornament, and delicacy for delight, but they answer not necessity...It is hard...to hear or read a neat, concise, sententious (ed - ?) discourse, and not to be hurt by it; for it usually hindereth the due operation of the matter, and keeps it from the heart, and stops it in the fancy, and makes it seem as light as the style. We use not to stand upon compliment...when we run to quench a common fire, nor to call men out to it by an eloquent speech. If we see a man fall into fire or water, we stand not upon mannerliness in plucking him out, but lay hands on him while we can without delay" (Baxter).

Baxter on heaven

2006-07-24T23:55:00.000Z

Richard Baxter laid out 10 points about what he shall know better in heaven...

1. I shall know God better
2. I shall know the universe better
3. I shall know Christ better
4. I shall know the church, his body, better, with the holy angels
5. I shall better know the methods and perfection of the Scripture
6. I shall know the methods and sense of disposing providence better
7. I shall know the divine benefits, which are the fruits of love, better
8. I shall know myself better
9. I shall better know every fellow-creature
10. And I shall better know all that evil, sin, Satan and misery, from which I am delivered

let's go!

Japan is cloudy!!!!

2006-07-10T07:47:00.000Z

Am currently in Japan, the people here are ready to receive the gospel.. and they need it! Some friends of mine are coming over as missionaries within the next three years - praise God! (pray for the Lord of the harvest). I have a missionary friend in Lithuania also and he has just had a summer camp where he saw the Word of God bear fruit for the one who gave it to us. As Adam wrote himself, the Word "will not return fruitless".

Missionary work is very important!

Repentance for the Gentiles

2006-07-06T07:59:00.000Z

Repentance seems such a dreadful thing. Face to face with the sin we commit and lying in the dust before a holy God - the one we sinned against.
But take a look at Acts 11:18 when repentance comes to the Gentiles - "God has granted repentance that leads to life"

Firstly, "God has granted repentance". That which we find so hard and humbling and humilitating is a gift of our blessed saviour.
Secondly, "repentance that leads to life". Just as the suffering Christian in this life is certain of glory in the next, so the repentant Christian is certain of a glorious life with Christ his Lord.
Thirdly, "repentance that leads to life". Luke has not recorded this sentance with the word "repentance" as interchangeable, it is fixed and it is what leads to life. Life is only available through repentance, which "leads to" it.

We can be very thankful for repentance, knowing who graciously gave it to us, knowing where it leads, and knowing it is the only way to where it leads.

The man and his mind

2006-07-01T21:41:00.000Z

a lot of the chapter called "the man and his mind" in Packer's thesis on Baxter is about the way theologians are very good at taking their first idea on a subject as an absolute truth...

"The majority prefer to treat their first ideas as the last word and to defend them to the last ditch"

Baxter is quoted as saying that many argurements have been had in the church over "unsearchable things, which neither side understood, or about ambigious words, which one party taketh in one sense, and another in another"

I've lots to learn...

a picture of fun from Malta

2006-07-01T21:37:00.000Z

Here is a photo of the trip (not all of it just a tiny part)... I promise you all I did gospel ministry too

Malta is hot!!!!

2006-06-24T13:30:00.000Z

Just so everyone knows whats going on... am in Malta at the moment working For Oak Hall Holidays. We are looking at Galatians over our time here and learning about the way God in his grace has provided for sinners to be right with him through faith in Christ Jesus. Striking when you see alters and 15 foot candles (no exaggeration) in Catholic Cathederals out here...

Spurgeon in a house (2)

2006-06-20T14:19:00.000Z

The next time Spurgeon was quoted over the weekend was another story he told... It was in defence of the fact that we should listen to God's Word above any other experience, and was given when he preached on Galatians 1:8 - "But if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed."

There once was a preacher who after giving his sermon was walking back to his seat in the congregation. As he did so an angel from heaven stood before him and in a loud voice proclaimed "I have a word for you!" The preacher said "I don't want you to tell me it". The angel replied "I have a very important word for you!" The preacher said "I suspect you are going to tell me it, but I do not want to hear it." The angel said to the preacher "your name is written in the Lambs book of life!" The preacher replied "I did not want you to tell me this word and now that you have I am very angry. For before you told me, I could trust that message from the Word of God, now I have you competing with my God for authority!"

...even if we or an angel from heaven...

Spurgeon in a house

2006-06-20T08:54:00.000Z

I've been away with church this weekend, and here is a parable by Charles Spurgeon which was quoted/ paraphrased:

There was a man who lived in a kingdom. He was a vegetable grower and was growing a prize carrot. It turned out that this carrot was an amazing carrot, huge and worthy of first place in any horticultural show. The man uprooted his carrot and because of his love and respect for his king, took it to him and laid it at his feet. He gave his prize carrot completely over to his king. The king in return said 'thank you for this gift which you have given me out of the abundance of your heart, here I will give you a field in return'.

Now a noble man standing in the kings court overheard these things and said to himself 'I will get the king my prize horse, that is sure to get me a gift from the king'. So he went, found the best horse he had and laid it at the kings feet. He gave his prize horse completely over to the king. But the king took the horse and walked away. The noble man was furious with the king but the king turned around and said 'I gave the gardenener a field because he gave me a gift for the simple reason that he wanted to bless his king, whereas you gave me a gift for the simple reason that you wanted a field - you are a foolish man, but I will keep your horse'.

If we give to God so that we might inherit something (heaven etc.) we are doing it for our own sake, we are not doing it to bless the king...

Living with a giant

2006-06-13T21:35:00.000Z

Over the next 8 months or so of my life on this earth I am going to be spending much time in the theory and practice of Richard Baxter in regard to church discipline. I hope to post much of my findings but here is a taste of why I am going to undertake this endeavour...

"Either we must have Churches without the Discipline of Christ," wrote Baxter, "or else we must utterly undo our people, body and Soul forever, and plunge them into a desperate state, and make all our following labours in vaine to multitudes of them." Or else," he determined, "we must take another course, than to admit all our Parishes to Adult Church-membership, as was formerly done, without preparation, and fitness for such a state"

Quoted in J. William Black, From Martin Bucer to Richard Baxter: "Discipline" and Reformation in Sixteenth- and Seventeenth-Century England page 662.

God rejoices over his Saints

2006-06-13T21:24:00.000Z

The LORD your God is in your midst, a mighty one who will save; he will rejoice over you with gladness; he will quiet you by his love; he will exult over you with loud singing.
- Zephaniah 3:17

as the bridegroom rejoices over the bride, so shall your God rejoice over you.
- Isaiah 62:5

Just so, I tell you, there is joy before the angels of God over one sinner who repents.
- Luke 15:10

Faith, hope and love in Paul's letters

2006-06-13T18:04:00.001Z

it occurs, i think, three times

1 Corinthians 13:13 - "So now faith, hope and love abide, these three; but the greatest of these is love"

Galatians 5:5-6 - "For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love"

Colossians 1:4-5a - "since we heard of your faith in Christ Jesus and of the love that you have for all the saints, because of the hope laid up for you in heaven"

are there more?

A Clam Structure!!!

2006-06-12T17:13:00.000Z

See the great way Paul orders his material around the acts of the sinful nature and the fruit of the Spirit in Galatians 5:14-26.

v15 biting and devouring each other and becoming destroyed.
...v16 command to live by the Spirit.
......v17 desires of the sinful nature and Spirit (opposed).
.........v18 led by the Spirit then you are not under law.
............v19-21 ACTS OF THE SINFUL NATURE.
............v 22-23a FRUIT OF THE SPIRIT.
.........v23b led by the Spirit then you are not under law.
......v24 desires of the sinful nature and Christ (opposed).
...v25 command to keep in step with the Spirit we live by.
v26 provoking and envying each other and becoming conceited.

Notice that the acts of the sinful nature are plural and the fruit of the Spirit is singular

Both of these things must mean something awesome...

Edwardation, edwardation, edwardation

2006-06-12T13:47:00.000Z

here he goes again...

"Roses grow upon briers, which is to signify that all temporal sweets are mixed with bitter. But what seems more especially to be meant by it, is that true happiness, the crown of glory, is to be come at in no other way than by bearing Christ's cross by a life of mortification, self-denial and labour, and bearing all things for Christ"

From Jonathan Edwards, Shadows of Divine Things

What mercy, what can we do but the same...

2006-06-09T19:21:00.000Z

In Matthew 18:21-35 the question that comes to Jesus and of which Jesus' teaching is responding to, is this:

"Lord, how often will my brother sin against me and I forgive him?" v21.

Jesus' story is about "a king who wished to settle accounts with his servants". Note this is not saying the king wanted to forgive all his servants but that if their is any imbalance in the accounts he has with his servants, the king wants them sorted. God is a God of justice, he will by no means clear the guilty.

In the story the servant who is brought to the king owes him "ten thousand talents" (v24). The ESV helps us by pointing out in the footnote that a talent was "worth about twenty years wages for a labourer". So this man owed the king ten thousand x twenty years wages which equals... 200,000 years wages!

This is contrasted with the mercy of the king:
1. he had pity (v27a)
2. he released the servant (v27b)
3. he forgave the servant (v27c)

Later in the story, after the servant has been accused (rightly) of not forgiving a FELLOW SERVANT (for the reapeated use of this name in the story see vs. 28, 31, 33), the moral of the stroy shines through...

v33 - "should not you have had mercy on your fellow servant as I had mercy on you?"

The punishment seems worse now than it would've been before he was forgiven...

before - sold with family until payment had been made (v25)
after - the master is acting "in anger" (v34a) and the servant was delivered to the 'torturers' (v34b - see ESV footnote).

Jesus is of course teaching on the Father's response to covenant members who do not forgive their brothers from their hearts (v35), it seems it would've been better for them not to be forgiven if they were going to be such wicked (v32) servants.

Let us not be wicked, strangling our brothers and demanding recompense (v28) by not forgiving our brothers from our hearts. Let us be like the Father in heaven who has had mercy on us, let us forgive our brothers seventy times seven times (v22).

Edwards' three stage awakenings

2006-06-07T07:22:00.000Z

Marsden notes the three stages in an awakening as noted by the Edwards family:

1. A 'sense of a persons sad estate with reference to eternity'.

2. Humiliation: A backsliding into sin that would lead them to realize the terribleness of their sins and that God would be entirely just in condemning them to hell.

3. If God graciously granted it - God's regenerating 'light', or a 'new spirit created in them,' so that they truely repented and sin would no longer reign in them, but rather they would be guided by the Holy Spirit 'dwelling in them' and they would receive the gift of faith in Christ alone as their hope of salvation and would experience a 'glorious change' to a life dedicated to serving God.

Jesus, in his glory

2006-06-05T13:47:00.000Z

When studying the transfiguration today, another moment of Jesus in glory came to mind...

Transfiguration: Matt 17:6 - Peter, James and John fell on their faces and were terrified
Revelation 1:17a "When I saw him, I fell at his feet as though dead"
Transfiguration: Matt 17:7a - Jesus touched them
Revelation 1:17b "But he laid his right hand on me"
Transfiguration: Matt 17:7b - Jesus told them to have no fear
Revelation 1:17c "saying, 'Fear not, I am the first and the last'"

Jesus, standing in his glory, loves to bless and to tell his followers not to fear.

Jesus is God in Luke

2006-06-01T21:17:00.000Z

Luke's use of the name Lord For Jesus Christ on earth and God in heaven provokes our faith to see that Jesus Christ is God....

2:9 - "an angel of the Lord appeared to them, and the glory of the Lord shone around them"................2:11 "unto you is born this day a Saviour, who is Christ the Lord"...........................................2:15b "let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us".

5:12 - "when he saw Jesus he fell on his face and begged him, "Lord, if you will, you can make me clean"......5:17 - "and the power of the Lord was with him (Jesus) to heal".

cool. :)

faith of a Canaanite woman.....(Matthew 15:21-28

2006-05-29T08:01:00.000Z

Well first of all she is from Tyre and Sidon (v22 - "from that region") so just read Ezekiel 26-28:24 to see her chances of being in God's good books. Then see the attitude of the disciples to her (v23b - "his disciples came and begged him, saying, "Send her away, for she is crying out after us"). See Jesus' attitude to her (consistent with Ezekiel might I add - v23a "But he did not answer her a word" v24 "I was sent only to the lost sheep of the house of Israel" v26 "It is not right to take the childrens bread and throw it to the dogs")

But look at her faith....
Jesus is her Lord v22, 25, 27
she kneels before him v25
she cries out to him v22, v23b
Jesus is the Son of David v22
He can have mercy on her v22
He can free her daughter from demons v22
He can help her v25
Jesus has a right to call her a dog v26-27a
Jesus is master v27b
Jesus is such a great master that she would even eat the crumbs from the table v27

So Jesus says "O woman, great is your faith!"

fear of..... (Matthew 14:26-33)

2006-05-29T07:53:00.000Z

When the disciples were in the boat, Jesus walked on the water... they were scared of different things at different points during this episode... with different results

fear of the spiritual world (v26)......result.....cried out in fear (26b)
fear of the Lord (v28).......result..........walking on water (v29)
fear of the natural world (v30a)......result.......sinking (v30b)

I don't need to tell you which we should do, the results do that themselves

N.B there may be two others going on in this passage... (v24, v32-33) but have not worked that out yet..............

Jeremiah 18:18

2006-05-22T20:31:00.000Z

"Then they said, "Come, let us make plots against Jeremiah, for the law shall not perish from the priest, nor councel from the wise, nor the word from the prophet. Come, let us strike him with the tongue, and let us not pay attention to any of his words"

Here we see a people proclaim that words will not perish from the prophet... little do they realise Jeremiah is the true prophet... so set out themselves to do what they want not to be done - "let us strike [Jeremiah] with the tongue, and let us not pay attention to his words"

W. Churchill

2006-05-22T20:24:00.000Z

Sail on a ship of state,
Sail on O union strong and great,
humanity with all its fears,
with all the hopes of future years,
is hanging breathless on thy fate.

What of my Affections for Christ?

2006-05-22T20:11:00.000Z

Have been reading through the Religious Affections by one Jonathan Edwards...

"The world was ready to wonder what strange principle it was that influenced them to expose themselves to so great sufferings, to forsake the things that were seen, and renounce all that was dear and pleasant which was the object of sense. They seemed to the men of the world about them as though they were beside themselves, and to act as though they hated themselves; there was nothing in their view that could induce them thus to suffer, and support them under, and carry them through such trials. But although there was nothing that was seen, nothing that the world saw, or that the Christians themselves ever saw with their bodily eyes, that thus influenced and supported them, yet they had a supernatural principle of love to something unseen; they loved Jesus Christ, for they saw him spiritually whom the world saw not, and whom they themselves had never seen with bodily eyes"

He was working from 1 Peter 1:8

Piper's majestic blurb

2006-05-21T10:55:00.000Z

Read the back cover of "Don't waste your life" by John Piper:

"I want to tell you what a tragedy is. I will show you how to waste your life. Consider this story from the February 1998 Reader's Digest: A couple 'took early retirement from their jobs in the Northeast five years ago when he was 59 and she was 51. Now they live in Punta Gorda, Florida, where they cruise on their 30-foot trawler, play soft ball and collect shells....' Picture them before Christ at the great day of judgement: 'Look, Lord. See my shells.' That is a tragedy.... "

He is right isn't he?

Zechariah's King Priest

2006-05-21T09:46:00.000Z

Zechariah 6:9-13 .....

And the word of the LORD came to me: "Take from the exiles Heldai, Tobijah, and Jedaiah, who have arrived from Babylon, and go the same day to the house of Josiah, the son of Zephaniah. Take from them silver and gold, and make a crown, and set it on the head of Joshua, the son of Jehozadak, the high priest. And say to him, 'thus says the LORD of hosts, "Behold, the man whose name is the Branch: for he shall branch out from his place, and he shall build the temple of the LORD. It is he who shall build the temple of the LORD and shall bear royal honour, and shall sit and rule on his throne. And there shall be a priest on his throne, and the counsel of peace shall be between them both."'

At his birth...

2006-05-16T20:07:00.000Z

When Jesus Christ was born he was given a few names to help us understand who he was and that he might get the glory due him. Matthew records his names alongside the names of others in chapter 2:1-2... are we meant to compare them?

Jesus is: humans are:

king of the Jews (v2) - Herod the king (v1)
Shepherd of Israel (v6) - Cheif priests/scribes of the people (v4)
Ruler (v6) - Herod (v7)
a worshipped child (v11) - a mother (v11)

Let us respond like the WISE men : "When they saw the star, they rejoiced exceedingly with great joy. And going into the house they saw the child with Mary his mother, and they fell down and worshipped him" v10-11a

Yes but how does that change our lives Jean?

2006-05-16T20:06:00.000Z

John Calvin did some wonderful work for the Lord. His doctrine helped us realise who we are in Christ: a living child. But did he do any work on how the Christian must live daily?... yes, and how:

"The Sum of the Christian Life: The denial of ourselves

We are not our own: let not our reason or our will, therefore, sway our plans and deeds. We are not our own: let us therefore not set it as our goal to seek what is expedient for us according to the flesh. We are not our own: in so far as we can, let us therefore forget ourselves and all that is ours.

Conversely, we are God’s: let us therefore live for him and die for him. We are God’s let his wisdom and will therefore rule all our actions. We are God’s: Let all the parts of our life accordingly strive toward him as our only lawful goal [“If we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord’s” – Rom . 14:8 “Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own” – 1 Cor. 6:19]. O, how much has that man profited who, having been taught that he is not his own, has taken away dominion and rule from his own reason that he may yield it to God!"

May we yield to God

Shepherding anyone's heart

2006-04-22T17:30:00.000Z

this is a list of questions to consider as you raise a child, it is written by Tedd Trip, but will be great to ask of any Christian you know, especially ourselves...

Relationship to God:

Does he ever talk about God? How does he talk about God? How does he think about God? Is his God small or grand? Does he think of God as a friend, a judge, a helper, a taskmaster? Is he living out of the fullness of seeing himself in Christ or is he trying to worship and serve himself?

Relationship to himself:

What attitiudes towards himself does he evidence? Is he shy or confident? Is he arrogant or diffident? Is he chained by fears? Is he able to extend himself to others? Does he have a false dependance on others? Does he feel better then others or does he feel inadequate around others?

Relationship to others:

What are your childs relationships? How does he interact with others? What sort of relationships does he have? What does he bring out in others? Are his relationships even or is he always in control or being controlloed? Does he fawn for the attention of others? Is he pleasant with other[s] ... his age? How does he deal with disappointment in people? How does he responed to being sinned against? What are areas of relational strength? What are the weaknesses?

Good questions!

A Great Catechism

2006-03-09T08:27:00.000Z

1. Q. What is your only comfort in life and death?

A. That I, with body and soul, both in life and death, am not my own, but belong unto my faithful saviour Jesus Christ

a foolish cross?

2006-03-09T08:24:00.000Z

I was e-mailed this quote yesterday:

"[o]f all the elements of Christianity, the most repugnant is the notion of the Christ who took our sins upon himself and sacrificed his body in agony to save our souls. Did we ask him to?"

then remembered what God said:

"For the word of the cross is folly to those who are perishing" 1 Corinthians 1v18.

We see that opponants of the cross are fulfilling the Bible

"Has not God made foolish the wisdom of the world?"
1 Corinthians 1v20

Samuel is a type of Christ

2006-03-02T10:38:00.000Z

1 Samuel 2v26 - "Now the young man Samuel continued to grow both in stature and in favour with the Lord and also with man"

Luke 2v40 - "And the child (Jesus) grew and became strong, filled with wisdom. And the favour of God was upon him"

Luke 2v52 - "And Jesus increased in wisdom and in stature and in favour with God and man"

Now we just need to work out who Samuel was/ what he did

Eternal life in John 3

2006-03-02T08:53:00.000Z

Was looking at Jesus today in John chapter 3.

3v3 Jesus answered him, "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God"

3v4 Nicodemus said to him, "How can a man be born when he is old? Can he enter into his mother's womb a second time and be born?"

3v5 Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God"

3v6 "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit"

3v7 "Do not marvel that I said to you, 'You must be born again'"

3v8 "The wind blows where it wishes, and you here its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit"

3v14-15 "And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life"

3v16 For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life"

3v36 Whoever believes in the Son has eternal life, whoever does not obey the Son shall not see life, but the wrath of God remains on him".

So after the name of the mission I am about to go on. CHOOSE LIFE!

Games with David P. Field

2006-02-26T13:41:00.000Z

When listening to a reporter on the T.V or elsewhere make a habit of disagreeing with what they say, for example:

Reporter - "Jack straw will be visiting Iraq today"
Reponse - "No he won't"

Reporter - "There has been a train crash in Reading"
Response - "No there hasn't"

Reporter - "We hope that never happens again"
Response - "No we don't"

Let us learn slowley but surely that just becuase someone says something - doesn't make it true.

Luther on Galatians 2v16

2006-02-26T13:35:00.000Z

Gal 2v16 "yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified"

So great is his work on this verse that some of his comments needed posting:

"For the sake of argument let us suppose that you could fulfill the Law in the spirit of the first commandment of God: “Thou shalt love the Lord, thy God, with all thy heart.” It would do you no good. A person simply is not justified by the works of the Law."

"With Paul we absolutely deny the possibility of self-merit. God never yet gave to any person grace and everlasting life as a reward for merit"

"God sent His only-begotten Son into the world that we may live through His merit. He was crucified and killed for us. By sacrificing His Son for us God revealed Himself to us as a merciful Father who donates remission of sins, righteousness, and life everlasting for Christ’s sake"

Let us agree.

How does the cross work? (Matt 22v13)

2006-02-26T12:54:00.000Z

Matt22v13 "Then the king said to the attendants, 'Bind him hand and foot and cast him into the outer darkness. In that place there wil be weeping and gnashing of teeth"

in a recent talk I noted three points to the sinner's punishment:

1. utter powerlessness: “Bind him hand and foot”
2. utter loneliness: “cast him into outer darkness”
3. aching painfulness: “In that place there will be weeping and gnashing of teeth”

We then saw how the cross works as Jesus dies in the place of sinners:

The man Jesus was made powerless: “bind his hands and feet”. ("Put you finger here, and see my hands" - John 20v27)

The man Jesus suffered loneliness – the “outer darkness”: ("And at the ninth hour Jesus cried with a loud voice, "Eloi, Eloi, lema sabacthani?" which means, "My God, My God, Why have you forsaken me?" - Mark 15v34).

The man Jesus suffered physical pain – the “weeping and gnashing of teeth” ("In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence").

This is how the cross works, Jesus takes our place.

Enemies in Psalm 22v8

2006-02-26T12:35:00.000Z

1a “He trusts in the LORD
2a let him deliver him;
2b let him rescue him,
1b for he delights in him!"

Notice that David’s enemies know the covenant name of God, and they know, although presumably do not believe, that Yahweh’s nature is to deliver those who trust him. Strikingly then we are told that David's enemies are members of Israel, but from what we have seen of Israel in v3:

"Yet you are holy, enthroned on the praises of Israel"

they are not true Israel.

Christians encounter with a man in a cage

2006-02-26T12:13:00.000Z

During this life I’ve seen a man,
Who slumped, eyes rolled, and with folded hand,
And he sighed as if his heart would brake-
“What means this?” said I, as his body did shake,
“What means this?” said I, as his body did shake.

Said the man – “I am what I was not once”,
To which my pitying reply – “what were you once?”,
“A fair and flourishing professor of Christ was I”,
Saying; “CELESTIAL CITY WILL BE MY HOME WHEN I DIE!”,
Saying; “CELESTIAL CITY WILL BE MY HOME WHEN I DIE!”

“But what are thou now? (for you are not so fair)”,
A groan from his cage “I am a man of despair”,
“How came you to be so bent?” said I,
“I have hardened my heart that I cannot repent”,
“I have hardened my heart that I cannot repent”.

“Why is there no hope for a man of such dress?”
“I have crucified my Lord to myself afresh,
I have counted his blood as an unholy thing,
And never more for his promise shall sing,
And never more for his promise shall sing”.

“For what did you set yourself into this strife?”
“For the Lusts, Pleasures and Profits of this life,
Desire for them led my body to squirm,
Now even those gnaw me like a worm,
Now even those gnaw me like a worm”.

“God hath denied me to repent,
His Word gives me no encouragement
Eternity, eternity I despise my eternity
Once Jesus my surety, I must now burn for he,
Once Jesus my surety, I must now burn for he.”

“Let this mans misery be remembered to thee,
In order that thou from sin would flee”,
“God help me from my lusts to fly,
Celestial city will be my home when I die!
Celestial city will be my home when I die!”

Based on John Bunyan’s “A Pilgrims Progress”

Bunyon's righteousness is in heaven

2006-02-26T12:10:00.000Z

One day as I was passing into the field . . . this sentence fell upon my soul. Thy righteousness is in heaven. And me thought, withal, I saw with the eyes of my soul Jesus Christ at God's right hand; there, I say, was my righteousness; so that wherever I was, or whatever I was doing, God could not say of me, he wants [lacks] my righteousness, for that was just before [in front of] him. I also saw, moreover, that it was not my good frame of heart that made my righteousness better, nor yet my bad frame that made my righteousness worse, for my righteousness was Jesus Christ himself, "The same yesterday, today and, and forever" (Hebrews 13:8).
Now did my chains fall off my legs indeed. I was loosed from my afflictions and irons; my temptations also fled away; so that from that time those dreadful scriptures of God left off to trouble me; now went I also home rejoicing for the grace and love of God.

John Bunyan, Grace Abounding to the Chief of Sinners