"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
Tuesday, October 17, 2006
Thursday, October 12, 2006
Speak the truth in love
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)
"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
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.
"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
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
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
Tuesday, October 10, 2006
Shine like stars...
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...
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!
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!
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!
Saturday, September 30, 2006
man's side of the bargain (2)
"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.
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
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!
"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!
Thursday, September 14, 2006
Wednesday, September 13, 2006
Genesis 21:1-7 and the Word of God
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).
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
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"
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"
Monday, September 11, 2006
The cursed ground
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)
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
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."
"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
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.
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.
Saturday, September 09, 2006
Baxter learnt from the apostle Paul
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
[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
Thursday, September 07, 2006
We can talk about church discipline till the cows come home...
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.
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)
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.
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
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.
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.
Wednesday, September 06, 2006
Baxter on discipline
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".
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".
Thursday, August 03, 2006
The Lordship of Jesus
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
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
Subscribe to:
Posts (Atom)