Saturday, July 15, 2006
"The Christian in complete armour" by William Gurnall
" The peace which the gospel brings and speaks to the heart, will make the creature ready to wade through any trial or trouble that meets him in his Christian course. He who enjoys in his bosom the peace of the gospel, is the person and the only person, that stands shod for all ways, prepared for all troubles and trials. None can make a shoe to the creature’s foot, so as he shall go easy on a hard way, but Christ. He can do it to the creature’s full content. And how doth he {do} it? Truly by no other way that by underlaying it, or, if you will, lining it, with the peace of the gospel. What though the way be set with sharp stones? if this shoe go between the Christian’s foot and them, they cannot much be felt. Solomon tells us that ways of wisdom,—that is, Christ—‘are ways of pleasantness.’ But how so, when some of them are ways of suffering? The next words resolve it; ‘and all her paths are peace,’ Prov. 3:17. Where there is peace—such peace as peace with God and conscience—there can want no pleasure. David goes merry to bed when he hath nothing to supper but the gladness that God by this puts into his heart, and promiseth himself a better night’s rest than any of them all that are feasted with the world's cheer; ‘Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. I will both lay me down in peace, and sleep,’ Ps. 4:7, 8. This same peace with God enjoyed in the conscience, redounds to the comfort of the body. Now David can sleep sweetly when he lies on a hard bed. What here he saith he would do, he saith he had done: ‘I laid me down and slept; I awaked; for the Lord sustained me,’ Ps. 3:5. The title of the psalm tells us when David had this sweet night’s rest, not when he lay on his bed of downs in his stately palace at Jerusalem, but when he fled for his life from his unnatural son Absalom, and possibly was forced to lie in the open field under the canopy of heaven. Truly it must be a soft pillow indeed that could make him forget his danger, who then had such a disloyal army at his back hunting of him. Yea, so transcendent is the sweet influence of this peace, that it can make the creature lie down as cheerfully to sleep in the grave as on the softest bed. You shall say that child is willing that calls to be put to bed. Some of the saints have desired God to lay them at rest in their beds of dust; and that not in a pet and discontent with their present trouble, as Job did, but from a sweet sense of this peace in their bosoms. ‘Now let thy servant depart in peace, for mine eyes have seen thy salvation,’ was the swan-like song of old Simeon. He speaks like a merchant that had got all his goods on shipboard, and now desires the master of the ship to hoist sail and be gone homewards. Indeed what should a Christian, that is but a foreigner here, desire to stay any longer for in the world, but to get this full lading in for heaven? And when hath he that, if not when he is assured of his peace with God? This peace of the gospel, and sense of the love of God in the soul, doth so admirably conduce to the enabling of a person in all difficulties, and temptations, and troubles, that ordinarily before he calls his saints to any hard service or hot work, he gives them a draught of this cordial wine next their hearts, to cheer them up, and embolden them in the conflict. God calls Abram out of his native country, Gen 12:1, and what so fit as a promise of Christ to bring his heart to God’s foot? ver. 2, 3. A sad errand it was that sent Jacob to Padan-aram. He fled from an angry wrathful brother, that had murdered him already in his thoughts, to an unkind, deceitful, uncle, under whom he should endure much hardship. Now God comes in a sweet gospel vision to comfort this poor pilgrim; for by that ‘ladder, whose foot stood on earth, and top reached heaven,’ Christ was signified to his faith, in whom heaven and earth meet, God and man are reconciled; and, by the ‘moving up and down of the angels on the ladder,’ the ministry of the angels, which Christ by his death and intercession procures for his saints, that they shall tend on them, as servants on their master’s children. So that the sum of all is as much as God had said, ‘Jacob, thy brother Esau hates thee, but in Christ I am reconciled to thee, thy uncle Laban, he will wrong thee, and deal hardly by thee, but fear him not. As I am in Christ at peace with thee so through him thou shalt have my especial care over thee, and the guardianship of the holy angels about thee, to defend thee wherever thou goest.’"
p. 580-582
Related Tags: William Gurnall, The Christian in complete armour, gospel, peace, Christ, God, love of God
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p. 580-582
Related Tags: William Gurnall, The Christian in complete armour, gospel, peace, Christ, God, love of God
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Thursday, July 13, 2006
"Epistle to the Hebrews" by John Brown
"Now Jesus is the High Priest of the Christian's profession or acknowledgement. He has done and suffered all that is necessary to obtain for His people the pardon of their sins, free access to God as their God and Father, and the enjoyment of al those blessings which spring from His favour and fellowship. To Him, and to Him alone, they look for these blessings. They do not acknowledge the Jewish high priests; they do not acknowledge the Pagan high priests; they do not look for these blessings either from man or angel, but only from Jesus Christ. The language of their acknowledgement in reference to Him as their High Priest is, "In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace." "Through Him we have access by one Spirit unto the Father.""
p. 156
Related Tags: John Brown, Epistle to the Hebrews, Jesus, forgiveness of sins
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p. 156
Related Tags: John Brown, Epistle to the Hebrews, Jesus, forgiveness of sins
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Wednesday, July 12, 2006
"Old Paths" by J. C. Ryle
'The Bible alone gives a true and faithful account of man. It does not flatter him as novels and romances do; it does not conceal his faults and exaggerate his goodness; it paints him just as he is. It describes him as a fallen creature, of his own nature inclined to evil,- a creature needing not only pardon, but a new heart, to make him fit for heaven. It shows him to be a corrupt being under every circumstance, when left to himself, -corrupt after the loss of paradise, -corrupt after the flood, -corrupt when fenced in by divine laws and commandments, -corrupt when the Son of God came down and vistited him in the flesh, -corrupt in the face of warnings, promises, miracles, judgements, mercies. In one word, it shows man to be by nature always a sinner. How important is this knowledge! Can this work be the work of uninspired minds? Let us try to ansewer that question.'
Related Tags: J. C. Ryle, "Old Paths", Son of God
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Related Tags: J. C. Ryle, "Old Paths", Son of God
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Monday, July 10, 2006
"Institutes of the Christian Religion" by John Calvin
On this day in 1509 John Calvin was born.
'1.God bestows the actual knowledge of himself upon us only in the Scriptures
Therefore, though the effulgence which is presented to every eye, both in the heavens and on the earth, leaves the ingratitude of man without excuse, since God, in order to bring the whole human race under the same condemnation, holds forth to all, without exception, a mirror of his Deity in his works, another and better help must be given to guide us properly to God as a Creator. Not in vain, therefore, has he added the light of his Word in order that he might make himself known unto salvation, and bestowed the privilege on those whom he was pleased to bring into nearer and more familiar relation to himself. For, seeing how the minds of men were carried to and fro, and found no certain resting-place, he chose the Jews for a peculiar people, and then hedged them in that they might not, like others, go astray. And not in vain does he, by the same means, retain us in his knowledge, since but for this, even those who, in comparison of others, seem to stand strong, would quickly fall away. For as the aged, or those whose sight is defective, when any books however fair, is set before them, though they perceive that there is something written are scarcely able to make out two consecutive words, but, when aided by glasses, begin to read distinctly, so Scripture, gathering together the impressions of Deity, which, till then, lay confused in our minds, dissipates the darkness, and shows us the true God clearly. God therefore bestows a gift of singular value, when, for the instruction of the Church, he employs not dumb teachers merely, but opens his own sacred mouth; when he not only proclaims that some God must be worshipped, but at the same time declares that He is the God to whom worship is due; when he not only teaches his elect to have respect to God, but manifests himself as the God to whom this respect should be paid.
(Two sorts of knowledge of God in Scripture)
The course which God followed towards his Church from the very first, was to supplement these common proofs by the addition of his Word, as a surer and more direct means of discovering himself. And there can be no doubt that it was by this help, Adam, Noah, Abraham, and the other patriarchs, attained to that familiar knowledge which, in a manner, distinguished them from unbelievers. I am not now speaking of the peculiar doctrines of faith by which they were elevated to the hope of eternal blessedness. It was necessary, in passing from death unto life, that they should know God, not only as a Creator, but as a Redeemer also; and both kinds of knowledge they certainly did obtain from the Word. In point of order, however, the knowledge first given was that which made them acquainted with the God by whom the world was made and is governed. To this first knowledge was afterwards added the more intimate knowledge which alone quickens dead souls, and by which God is known not only as the Creator of the worlds and the sole author and disposer of all events, but also as a Redeemer, in the person of the Mediator. But as the fall and the corruption of nature have not yet been considered, I now postpone the consideration of the remedy, (for which, see Book 2 c. 6 &c.) Let the reader then remember, that I am not now treating of the covenant by which God adopted the children of Abraham, or of that branch of doctrine by which, as founded in Christ, believers have, properly speaking, been in all ages separated from the profane heathen. I am only showing that it is necessary to apply to Scripture, in order to learn the sure marks which distinguish God, as the Creator of the world, from the whole herd of fictitious gods. We shall afterward, in due course, consider the work of Redemption. In the meantime, though we shall adduce many passages from the New Testament, and some also from the Law and the Prophets, in which express mention is made of Christ, the only object will be to show that God, the Maker of the world, is manifested to us in Scripture, and his true character expounded, so as to save us from wandering up and down, as in a labyrinth, in search of some doubtful deity.'
Related Tags: John Calvin, 'Institutes of the Christian Religion', God, Scripture
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'1.God bestows the actual knowledge of himself upon us only in the Scriptures
Therefore, though the effulgence which is presented to every eye, both in the heavens and on the earth, leaves the ingratitude of man without excuse, since God, in order to bring the whole human race under the same condemnation, holds forth to all, without exception, a mirror of his Deity in his works, another and better help must be given to guide us properly to God as a Creator. Not in vain, therefore, has he added the light of his Word in order that he might make himself known unto salvation, and bestowed the privilege on those whom he was pleased to bring into nearer and more familiar relation to himself. For, seeing how the minds of men were carried to and fro, and found no certain resting-place, he chose the Jews for a peculiar people, and then hedged them in that they might not, like others, go astray. And not in vain does he, by the same means, retain us in his knowledge, since but for this, even those who, in comparison of others, seem to stand strong, would quickly fall away. For as the aged, or those whose sight is defective, when any books however fair, is set before them, though they perceive that there is something written are scarcely able to make out two consecutive words, but, when aided by glasses, begin to read distinctly, so Scripture, gathering together the impressions of Deity, which, till then, lay confused in our minds, dissipates the darkness, and shows us the true God clearly. God therefore bestows a gift of singular value, when, for the instruction of the Church, he employs not dumb teachers merely, but opens his own sacred mouth; when he not only proclaims that some God must be worshipped, but at the same time declares that He is the God to whom worship is due; when he not only teaches his elect to have respect to God, but manifests himself as the God to whom this respect should be paid.
(Two sorts of knowledge of God in Scripture)
The course which God followed towards his Church from the very first, was to supplement these common proofs by the addition of his Word, as a surer and more direct means of discovering himself. And there can be no doubt that it was by this help, Adam, Noah, Abraham, and the other patriarchs, attained to that familiar knowledge which, in a manner, distinguished them from unbelievers. I am not now speaking of the peculiar doctrines of faith by which they were elevated to the hope of eternal blessedness. It was necessary, in passing from death unto life, that they should know God, not only as a Creator, but as a Redeemer also; and both kinds of knowledge they certainly did obtain from the Word. In point of order, however, the knowledge first given was that which made them acquainted with the God by whom the world was made and is governed. To this first knowledge was afterwards added the more intimate knowledge which alone quickens dead souls, and by which God is known not only as the Creator of the worlds and the sole author and disposer of all events, but also as a Redeemer, in the person of the Mediator. But as the fall and the corruption of nature have not yet been considered, I now postpone the consideration of the remedy, (for which, see Book 2 c. 6 &c.) Let the reader then remember, that I am not now treating of the covenant by which God adopted the children of Abraham, or of that branch of doctrine by which, as founded in Christ, believers have, properly speaking, been in all ages separated from the profane heathen. I am only showing that it is necessary to apply to Scripture, in order to learn the sure marks which distinguish God, as the Creator of the world, from the whole herd of fictitious gods. We shall afterward, in due course, consider the work of Redemption. In the meantime, though we shall adduce many passages from the New Testament, and some also from the Law and the Prophets, in which express mention is made of Christ, the only object will be to show that God, the Maker of the world, is manifested to us in Scripture, and his true character expounded, so as to save us from wandering up and down, as in a labyrinth, in search of some doubtful deity.'
Related Tags: John Calvin, 'Institutes of the Christian Religion', God, Scripture
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