Thought for the Lord's Day - #59

...there is no faith without God's word, for of his faithfulness we cannot be convinced, until he has spoken. And this of itself is abundantly sufficient to confute the fiction of the sophists respecting implicit faith; for we must ever hold that there is a mutual relation between God's word and our faith. But as faith is founded chiefly, according to what has been already said, on the benevolence or kindness of God, it is not every word, though coming from his mouth, that is sufficient; but a promise is necessary as an evidence of his favor. Hence Sarah is said to have counted God faithful who had promised. True faith then is that which hears God speaking and rests on his promise.

-John Calvin

Thought for the Lord's Day - #58

God saw it needful for Adam to have a Sabbath in paradise. And if it were needful for him that was without sin, and had no clog of corruption to hinder him; nor ill example to seduce him; yet (l say) if he had need of this (as God in his wisdom saw he had) because his calling (though followed without tediousness) would yet partly have withdrawn his heart, that he could not so freely and wholly have given himself to the praising of God, and considering of his power, wisdom, and goodness; and therefore was to set one day apart from all works of his vocation, that he might wholly addict himself to religious and holy exercises, and with greater liberty and comfort do them; then what need have we, and how far is our necessity greater which are burdened with many corruptions of our own, and have temptation from many ill [precedents], and many allurements of the world, to pull our hearts from the worship of God, which are men of polluted lips ourselves, and dwell among people of polluted lips; and which cannot without far greater distraction, and weariness also, follow our callings. If Adam had need of a Sabbath when he had no corruption to hinder him, how much more have we, which both within and without are beset & on every side compassed with such strong impediments from ourselves and others, that when we have a Sabbath to bestow wholly and only on godliness and religion, can hardly and with much ado keep our hearts from wandering after the world and earthly things? If Adam had need in his innocence of this help, then no man in this world is so strong, as that he for that cause might exempt himself from keeping a Sabbath.

- John Dod

A Plain and Familiar Exposition of the Ten Commandments 

(hat tip: The Westminster Standards)

Thought for the Lord's Day - #57

Let Christians rejoice that, if a subtle, cruel, active, and powerful enemy is continually prowling about, the eye of infinite wisdom and love rests ever on them, the arm of never-tiring omnipotence is ever around them to protect and defend them.  The lion of hell is a chained lion, a muzzled lion, to Christians.  He may alarm, but he shall never devour them.  His chain is in the hand of his conqueror and their Lord.  It was very natural for Peter to put his brethren in mind of their great enemy.  He must have often thought of the words of our Lord Jesus, 'Simon, Simon, Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not.' His experience is full of warning and encouragement.  It proves that if Christians are not cautious, though the lion of hell shall not be permitted to devour them, he may inflict wounds of which they will bear the marks till the close of life; and it finely illustrates our Lord's declaration,--'I give unto my sheep eternal life, and they shall never perish; neither shall any pluck them out of my hand.' Neither their own heedlessness, nor the malignity of their infernal foe, shall be able to accomplish their destruction.  Let him, then, that is born of God, 'keep himself, that the wicked one touch him not,' and let his joy, that he has a better keeper than himself, even the keeper of Israel, who never slumbers nor sleeps, not produce security, but encourage vigilance.  God keeps his people, not without but through their own watchfulness.

- John Brown (1784-1858)

The Christian's Great Enemy:

A Practical Exposition of 1 Peter 5:8-11

Thought for the Lord's Day - #56

long one today . . . sorry. But it's a good one, couldn't stop myself. But I guess, if you're in a rush -- just the first paragraph will do.

Faith presents the Christian with a cloud of witnesses to whom the promise hath been fulfilled; and these as great sinners as himself is. Scripture examples are promises verified.  They are book-cases, which faith may make use of by way of encouragement, as well as promises.  God would nev­er have left the saints’ great blots to stand in the Scriptures, to the view of the world in all succeeding generations, had not it been of such use and advan­tage to tempted souls, to choke this temptation, which of all other makes the most dangerous breach in their souls—so wide sometimes, that despair itself is ready to enter in at it.  Blessed Paul gives this very reason why such acts of pardoning mercy to great sin­ners are recorded, Eph. 2  He shows first what foul filthy creatures himself and other believers contem­porary with him were before they were made par­takers of gospel grace.  ‘Among whom also we all had our conversation in times past in the lusts of our flesh,’ Eph. 2:3; and then he magnifies the rich mercy of God, that rescued and took them out of that damned desperate state.  ‘But God, who is rich in mercy, for his great love wherewith he loved us,... hath quickened us together with Christ,’ ver. 4.

And why must the world know all this?  O, God had a design and plot of mercy in them to more than themselves—‘That in the ages to come he might shew the exceeding riches of his grace in his kindness to­ward us through Christ Jesus,’ ver. 7  Wherever the gospel comes this shall be spoken of, what great sins he had forgiven to them, that unbelief might have her mouth stopped to the end of the world, and this ar­row which is so oft on Satan’s string made headless and harmless.  God commanded Joshua to take twelve stones out of the midst of Jordan and set them up.  And observe the reason, ‘That this may be a sign among you, that when your children ask their fathers in time to come, saying, What mean ye by these stones?  Then ye shall answer them, That the waters of Jordan were cut off before the ark of the covenant of the Lord; when it passed over Jordan, the waters of Jordan were cut off: and these stones shall be for a memorial unto the children of Israel for ever,’ Joshua 4:6, 7.  Thus God hath, by his pardoning mercy, taken up some great notorious sinners out of the very depths of sin, who lay at the very bottom, as it were, of hell, swallowed up and engulfed in all manner of abomination; and these he hath set up in his word, that when any poor tempted souls to the end of the world—who are even overwhelmed with fears from the greatness of their sins—shall see and read what God hath done for these, they may be relieved and comforted with these examples, by God intended to be as a memorial of what he hath done for others in time past, so a sign what he shall do, yea, will, for the greatest sinners to the world’s end, upon their repen­tance and faith.  No sins, though as great and many as the waters of Jordan themselves, shall be able to stand before the mercy of God’s gracious covenant, but shall all be cut off and everlastingly pardoned to them.

O who can read a Manasseh, a Magdalene, a Saul, yea, an Adam—who undid himself and a whole world with him—in the roll of pardoned sinners, and yet turn away from the promise, out of a fear that there is not mercy enough in it to serve his turn? These are as landmarks, that show what large bound­aries mercy hath set to itself, and how far it hath gone, even to take into its pardoning arms the great­est sinners, that make not themselves incapable thereof by final impenitency.  It were a healthful walk, poor doubting Christian, for thy soul to go this circuit, and oft to see where the utmost stone is laid and boundary set by God’s pardoning mercy—farther than which he will not go—that thou mayest not turn in the stone to the prejudice of the mercy of God by thy own unbelief, nor suffer thyself to be abused by Satan’s lies, who will make nothing to remove God’s land‑mark, if he may by it but increase thy trouble of spirit, though he be cursed for it himself.  But if, after all this, thy sins seems to exceed the proportion of any one thou canst find pardoned in Scripture —which were strange—yet faith at this plunge hath one way left beyond all these examples for thy soul’s succour, and that is to fix thy eye on Christ, who, though he never had sin of his own, yet laid down his life to procure and purchase pardon for all the elect, and hath obtained it; they are all, and shall, as they come upon the stage, be pardoned.  ‘Now,’ saith faith, ‘suppose thy sins were greater than any one saint’s; yet are they as great as all the sins of the elect to­gether?’  Thou darest not surely say or think so.  And cannot Christ procure thy pardon, who art but a sin­gle person, that hath done it for so many millions of his elect?  Yea, were thy sins as great as all theirs are, the sum would be the same; and God could forgive it if it lay in one heap, as well as now when it is in several.  Christ is ‘the Lamb of God, which taketh away the sin of the world,’ John 1:29.  See here all the sins of the elect world trussed up in one fardel, and he carries it lightly away into the land of forgetfulness. Now faith will tell thee, poor soul, that the whole vir­tue and merit of Christ’s blood, by which the world was re­deemed, is offered to thee, and shall be com­municated to thy soul in particular.  Christ doth not retail and parcel out his blood and the purchase of it, some to one and some to another; then thou mightest say something; but he gives his whole self to the faith of every believer.  All is yours, you are Christ’s.  O, what mayest thou not, poor soul, take up from the promise, upon the credit of so great a Redeemer?

 - William Gurnall

The Christian in Complete Armour

Thought for the Lord's Day - #55

That Christ should love man when he was most unlovely, that man's extreme misery should but inflame Christ's affections of love and mercy -- this melts the believing soul. That Christ should leave the eternal bosom of his Father; that he who was equal with God should come in the form of a servant; that he who was clothed with glory, should be wrapped in rags; that he whom the heaven of heavens could not contain should be cradled in a manger; that from his cradle to his cross, his whole life should be a life of sorrows and sufferings; that the judge of all flesh should be condemned; that the Lord of life should be put to death; that he who was his Father's joy should in anguish of spirit cry out, 'My God, my God, why have you forsaken me?' that that head which was crowned with honour, should be crowned with thorns; that those eyes which were as a flame of fire, which were clearer than the sun, should be closed up by the darkness of death; that those ears which were accustomed to hear nothing but hallelujahs, should hear nothing but blasphemies; that that face which was white and ruddy should be spit upon by the beastly Jews; that that tongue which spoke as never any man spoke, yes, as never any angel spoke, should be accused of blasphemy; that those hands which swayed both a golden scepter and an iron rod, and those feet that were as fine brass, should be nailed to the cross -- and all this for man's transgression, for man's rebellion! Oh! the sight of these things, the believing of these things, the acting of faith on these things, makes a gracious soul to break and bleed, to sigh and groan, to mourn and lament! That faith which accompanies salvation is more or less a heartbreaking, a heart-melting faith.

 - Thomas Brooks

Heaven on Earth

(haven't done one of these in forever, need to get back to it)

Why the Son of God Loved Me and Gave Himself for Me

I'm just having another one of those days where I'm not sure I have anything to say. But when I read this quotation over at Patrick’s Pensees, I was glad I didn't have something planned so I could steal it outright.

Moreover, I really needed this. Thanks, Patrick.

If you ask, Why he made so much ado about a worthless creature, raised out of the dust of the ground at first, and had now disordered himself, and could be of no use to him? We have an answer at hand, Because he loved us. If you continue to ask, But why did he love us? We have no other answer but because he loved us; for beyond the first rise of things we cannot go.

Thomas Manton

Meditation Worthy Thoughts on the Incarnation of Christ

Patrick Ramsey just posted a link to a great lecture by Carl Trueman "The Glory of Christ: B.B. Warfield on Jesus of Nazareth." This brief sample is worth chewing on by itself before going on to read all of Trueman's lecture.

It is, of course, a truism that the language of Chalcedon, of substance and personhood, is absent from the New Testament, and, of course, no advocate of the Chalcedonian definition would ever have claimed its explicit presence in the text. Warfield’s own view of the Chalcedonian definition is that it functions as a presupposition which makes the teaching of the Bible comprehensible as a single, unified whole. To quote him on this point:

Only on the assumption of this [the Chalcedonian] conception of Our Lord's person as underlying and determining their presentation, can unity be given to their representations; while, on this supposition, all their representations fall into their places as elements in one consistent whole. [6]

This is an important point which has a general application well beyond its specific concerns. For a start, it flags up Christ's humanity and divinity as the only means of making coherent sense of the gospel accounts of his life. It is thus not in the first instance an exercise in metaphysical speculation but rather an attempt to think out the necessary presuppositions about his person which make sense of the historical account of his actions and teachings given in the gospels. This is a very important point, particularly at a time when theological diversity is something of a buzzword among biblical scholars. The current trend is, I am sure, intimately connected to the increasing subdisciplinary specialization of higher learning, fuelled in large part by the information revolution; but Warfield is surely correct to point to the presuppositional nature of our theological approach to the Bible. If we go to the Bible without a commitment to the unity of revelation and the coherence of the biblical witness at the level of epistemology, then we will inevitably find ourselves drawing certain conclusions from that, such as the God of the Old Testament is not that of the New or the way of salvation for Paul is not the same as for James. It is perhaps no surprise that the Chalcedonian definition is being called into question by theologians at exactly the same point in time as the fundamental theological unity of the Bible is also being subjected to vigorous assault.

For Warfield, the idea that Christ is one person in two substances is one of the necessary counterparts of his commitment to the unity of scripture's teaching: in other words, it must be true because it allows the church to make sense of the Bible’s teaching about Christ. The formula itself is not inspired in the way that the Bible is inspired; it is not therefore sacrosanct; one can indeed go to heaven without ever having heard of the definition; but it is nonetheless a necessary presupposition, implicit or otherwise, if the message of the Bible concerning Christ is to be properly and thoroughly understood.

emphasis mine, and done so for obvious reasons.

Ramsey (who's posted some reflection-worthy words of his own on the Incarnation lately) also provided a link to Warfield's fantastic "The Emotional Life of our Lord," which it's been entirely too long since I've read. Criminal, really. If you haven't read it in the last month or so, I encourage you to get at it :)