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Posts Tagged ‘Mercy’

Meeting God

July 30, 2014 1 comment

Great God, in public and private, in sanctuary and home, may my life be steeped in prayer, filled with the spirit of grace and supplication, each prayer perfumed with the incense of atoning blood. Help me, defend me, until from praying ground I pass to the realm of unceasing praise. Urged by my need, invited by Thy promises, called by Thy Spirit, I enter Thy presence, worshipping Thee with godly fear, awed by Thy majesty, greatness, glory, but encouraged by Thy love.

I am all poverty as well as all guilt, having nothing of my own with which to repay Thee, but I bring Jesus to Thee in the arms of faith, pleading His righteousness to offset my iniquities, rejoicing that He will weigh down the scales for me, and satisfy thy justice. I bless Thee that great sin draws out great grace, that, although the lest sin deserves infinite punishment because done against an infinite God, yet there is mercy for me, for where guilt is most terrible, there Thy mercy in Christ is most free and deep. Bless me by revealing to me more of His saving merits, by causing Thy goodness to pass before me, by speaking peace to my contrite heart; strengthen me to give Thee no rest untiI Christ shall reign supreme within me in every thought, word, and deed, in a faith that purifies the heart, overcomes the world, works by love, fastens me to Thee, and ever clings to the cross.

 

Taken from The Valley of Vision: A Collection of Puritan Prayers & Devotions, edited by Arthur Bennett. Reformatted by Eternal Life Ministries.

By the preaching of predestination man is duly humbled, and God alone is exalted

Chapter V

SHOWING THAT THE SCRIPTURE DOCTRINE OF PREDESTINATION SHOULD BE OPENLY
PREACHED AND INSISTED ON, AND FOR WHAT REASONS.

UPON the whole, it is evident that the doctrine of God’s eternal and unchangeable predestination should neither be wholly suppressed and laid aside, nor yet be confined to the disquisition of the learned and speculative only; but likewise should be publicly taught from the pulpit and the press, that even the meanest of the people may not be ignorant of a truth which reflects such glory on God, and is the very foundation of happiness to man. Let it, however, be preached with judgment and discretion, 1:e., delivered by the preacher as it is delivered in Scripture, and no otherwise. By which means, it can neither be abused to licentiousness nor misapprehended to despair, but will eminently conduce to the knowledge, establishment, improvement and comfort of them that hear. That predestination ought to be preached, I thus prove:-

III. -By the preaching of predestination man is duly humbled, and God alone is exalted; human pride is levelled, and the Divine glory shines untarnished because unrivalled. This the sacred writers positively declare. Let St. Paul be spokesman for the rest, “Having predestinated us – to the praise of the glory of His grace” (Eph 1:5,6). But how is it possible for us to render unto God the praises due to the glory of His grace without laying this threefold foundation?

(1) That whosoever are or shall be saved are saved by His alone grace in Christ in consequence of His eternal purpose passed before they had done any one good thing.

(2) That what good thing soever is begun to be wrought in our souls (whether it be illumination of the understanding, rectitude of will or purity of affections) was begun altogether of God alone, by whose invincible agency grace is at first conferred, afterwards maintained, and finally crowned.

(3) That the work of internal salvation (the sweet and certain prelude to eternal glory) was not only begun in us of His mere grace alone, but that its continuance, its progress and increase are no less free and totally unmerited than its first original donation. Grace alone makes the elect gracious, grace alone keeps them gracious, and the same grace alone will render them everlastingly glorious in the heaven of heavens.

Conversion and salvation must, in the very nature of things, be wrought and effected either by ourselves alone, or by ourselves and God together, or solely by God Him self. The Pelagians were for the first. The Arminians are for the second. True believers are for the last, because the last hypothesis, and that only, is built on the strongest evidence of Scripture, reason and experience: it most effectually hides pride from man, and sets the crown of undivided praise upon the head, or rather casts it at the feet, of that glorious Triune God, who worketh all in all. But this is a crown which no sinners ever yet cast before the throne of God who were not first led into the transporting views of His gracious decree to save, freely and of His own will, the people of His eternal love. Exclude, therefore, O Christian, the article of sovereign predestination from thy ministry or from thy faith, and acquit thyself if thou art able from the charge of robbing God.

When God does, by the omnipotent exertion of His Spirit, effectually call any of mankind in time to the actual knowledge of Himself in Christ; when He, likewise, goes on to sanctify the sinners He has called, making them to excel in all good works, and to persevere in the love and resemblance of God to their lives’ end, the observing part of the unawakened world may be apt to conclude that these converted persons might receive such measures of grace from God because of some previous qualifications, good dispositions, or pious desires and internal preparations, discovered in them by the all-seeing eye, which, if true, would indeed transfer the praise from the Creator and consign it to the creature. But the doctrine of predestination, absolute, free, unconditional predestination, here steps in and gives God His own. It lays the axe to the root of human boasting, and cuts down (for which reason the natural man hates it) every legal, every independent, every self-righteous imagination that would exalt itself against the grace of God and the glory of Christ. It tells us that God hath blessed us with all spiritual blessings in His Son, “according as He hath chosen us in Him before the foundation of the world,” in order to our being afterwards made “holy and blameless before Him in love” (Eph 1:).

Of course, whatever truly and spiritually good thing is found in any person, it is the especial gift and work of God, given and wrought in consequence of eternal unmerited election to grace and glory. Whence the greatest saint cannot triumph over the most abandoned sinner, but is led to refer the entire praise of his salvation, both from sin and hell, to the mere goodwill and sovereign purpose of God, who hath graciously made him to differ from that world which lieth in wickedness. Such being the tendency of this blessed doctrine, how injurious both to God and man would the suppression of it be! Well does St. Augustine argue: “As the duties of piety ought to be preached up, that he who hath ears to hear may be instructed how to worship God aright; and as chastity should be publicly recommended and enforced, that he who hath ears to hear may know how to possess himself in sanctification; and as charity, moreover, should be inculcated from the pulpit, that he who hath ears to hear may be excited to the ardent love of God and his neighbour, in like manner should God’s predestination of His favours be openly preached, that he who hath ears to hear may learn to glory not in himself, but in the Lord.”*

* De Bono Persever. cap. 20.

Jerome Zanchius-The Doctrine of Absolute Predestination Stated and Asserted-Translated by Augustus Montague Toplady

Evening Renewal

My Father, if Thy mercy had bounds, where would be my refuge from just wrath? But thy love in Christ is without measure. Thus, I present myself to Thee with sins of comission and omission, against Thee, my Father, against Thee, adorable redeemer, against Thee and Thy strivings, 0 Holy Spirit, against the dictates of my conscience, against the precepts of Thy Word, against my neighbours and myself. Enter not into judgment with me, for I plead no righteousness of my own, and have no cloak for iniquity. Pardon my day dark with evil.

This night I renew my penitence. Every moniing I vow to love Thee more fervently, to serve Thee more sincerely, to be more devoted in my life, to be wholly Thine; Yet I soon stumble, backslide, and have to confess my weakness, misery and sin. But I bless Thee that the finished work of Jesus needs no addition from my doings, that His oblation is sufficient satisfaction for my sins.

If future days be mine, help me to amend my life, to hate and abhor evil, to flee the sins I confess. Make me more resolute, more watchful, more prayerful. Let no evil fruit spring from evil seeds my hands have sown; Let no neighbour be hardened in vanity and folly by my want of circumspection. If this day I have been ashamed of Christ and His Word, or have shown unkindness, malice, envy, lack of love, unadvised speech, hasty temper, let it be no stumbling block to others, or dishonour to Thy name. 0 help me to set an upright example that will ever rebuke vice, allure to goodness, and evidence that lovely are the ways of Christ.

Taken from The Valley of Vision: A Collection of Puritan Prayers & Devotions, edited by Arthur Bennett. Reformatted by Eternal Life Ministries.

An Inalienable Right to Grace?

March 24, 2014 4 comments

By R. C. Sproul

My favorite illustration of how callous we have become with respect to the mercy, love, and grace of God comes from the second year of my teaching career, when I was given the assignment of teaching two hundred and fifty college freshman an introductory course on the Old Testament. On the first day of the class, I gave the students a syllabus and I said: “You have to write three short term papers, five pages each. The first one is due September 30 when you come to class, the second one October 30, and the third one November 30. Make sure that you have them done by the due date, because if you don’t, unless you are physically confined to the infirmary or in the hospital, or unless there is a death in the immediate family, you will get an F on that assignment. Does everybody understand that?” They all said, “Yes.”

On September 30, two hundred and twenty-five of my students came in with their term papers. There were twenty-five terrified freshmen who came in trembling. They said: “Oh, Professor Sproul, we didn’t budget our time properly. We haven’t made the transition from high school to college the way we should have. Please don’t flunk us. Please give us a few more days to get our papers finished.”

I said: “OK, this once I will give you a break. I will let you have three more days to get your papers in, but don’t you let that happen again.”

“Oh, no, we won’t let it happen again,” they said. “Thank you so, so, so much.”

Then came October 30. This time, two hundred students came with their term papers, but fifty students didn’t have them. I asked, “Where are your papers?”

They said: “Well, you know how it is, Prof. We’re having midterms, and we had all kinds of assignments for other classes. Plus, it’s homecoming week. We’re just running a little behind. Please give us just one more chance.”

I asked: “You don’t have your papers? Do you remember what I said the last time? I said, ‘Don’t even think about not having this one in on time.’ And now, fifty of you don’t have them done.”

“Oh, yes,” they said, “we know.”

I said: “OK. I will give you three days to turn in your papers. But this is the last time I extend the due date.”

Do you know what happened? They started singing spontaneously, “We love you, Prof Sproul, oh, yes, we do.” I was the most popular professor on that campus.

But then came November 30. This time one hundred of them came with their term papers, but a hundred and fifty of them did not. I watched them walk in as cool and as casual as they could be. So I said, “Johnson!”

“What?” he replied.

“Do you have your paper?”

“Don’t worry about it, Prof,” he responded. “I’ll have it for you in a couple of days.”

I picked up the most dreadful object in a freshman’s experience, my little black grade book. I opened it up and I asked, “Johnson, you don’t have your term paper?”

He said, “No”

I said, “F,” and I wrote that in the grade book. Then I asked, “Nicholson, do you have your term paper?” “No, I don’t have it.” “F. Jenkins, where is your term paper?”

“I don’t have it.”

“F.”

Then, out of the midst of this crowd, someone shouted, “That’s not fair.” I turned around and asked, “Fitzgerald, was that you who said that?”

He said, “Yeah, it’s not fair.”

I asked, “Weren’t you late with your paper last month?”

“Yeah,” he responded.

“OK, Fitzgerald, I’ll tell you what I’m going to do. If it’s justice you want, it’s justice you will get.” So I changed his grade from October to an F. When I did that, there was a gasp in the room. I asked, “Who else wants justice?” I didn’t get any takers.

There was a song in the musical My Fair Lady titled “I’ve Grown Accustomed to Her Face.” Well, those students had grown accustomed to my grace. The first time they were late with their papers, they were amazed by grace. The second time, they were no longer surprised; they basically assumed it. By the third time, they demanded it. They had come to believe that grace was an inalienable right, an entitlement they all deserved.

I took that occasion to explain to my students: “Do you know what you did when you said, ‘That’s not fair’? You confused justice and grace.” The minute we think that anybody owes us grace, a bell should go off in our heads to alert us that we are no longer thinking about grace, because grace, by definition, is something we don’t deserve. It is something we cannot possibly deserve. We have no merit before God, only demerit. If God should ever, ever treat us justly outside of Christ, we would perish. Our feet would surely slip.

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Excerpt from R.C. Sproul’s contribution in Holy, Holy, Holy: Proclaiming the Perfections of God. Available in the Ligonier store.

 

 

Source [Ligonier Ministries]

Question 51-Puritan Catechism

December 26, 2013 1 comment

Spurgeon 1Q. How is the Sabbath to be sanctified?

A. The Sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days, (Leviticus 23:3) and spending the whole time in the public and private exercises of God’s worship, (Psalm 92:1,2; Isaiah 58:13,14) except so much as is taken up in the works of necessity and mercy. (Matthew 12:11,12)

Charles Haddon Spurgeon-A Puritan Catechism

There is a predestination of some particular persons to life and some to death

November 29, 2013 4 comments

Chapter II

WHEREIN THE DOCTRINE OF PREDESTINATION IS EXPLAINED AS IT RELATES IN GENERAL TO ALL MEN.

Thus much being premised with relation to the Scripture terms commonly made use of in this controversy, we shall now proceed to take a nearer view of this high and mysterious article, and-

I.-We, with the Scriptures, assert that there is a predestination of some particular persons to life for the praise of the glory of Divine grace, and a predestination of other particular persons to death, which death of punishment they shall inevitably undergo, and that justly, on account of their sins -

(1) There is a predestination of some particular persons to life, so “Many are called, but few chosen” (Mat 20:15), 1:e., the Gospel revelation comes, indiscriminately, to great multitudes, but few, comparatively speaking, are spiritually and eternally the better for it, and these few, to whom it is the savour of life unto life, are therefore savingly benefited by it, because they are the chosen or elect of God. To the same effect are the following passages, among many others “For the elect’s sake, those days shall be shortened ” (Matt. xxiv. 22). “As many as were ordained to eternal life, believed” (Acts 13:48). “Whom He did predestinate, them He also called” (Rom 8:30), and ver. 33, “Who shall lay anything to the charge of God’s elect?” “According as He hath chosen us in Him, before the foundation of the world, that we should be holy . . . Having predestinated us to the adoption of children, by Jesus Christ, unto Himself, according to the good pleasure of His will” (Eph 1:4,5). “Who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace which was given us, in Christ, before the world began” (2Ti 1:9).

(2) This election of certain individuals unto eternal life was for the praise of the glory of Divine grace. This is expressly asserted, in so many words, by the apostle (Eph 1:5,6). Grace, or mere favour, was the impulsive cause of all: it was the main spring, which set all the inferior wheels in motion. It was an act of grace in God to choose any, when He might have passed by all. It was an act of sovereign grace to choose this man rather than that, when both were equally undone in themselves, and alike obnoxious to His displeasure. In a word, since election is not of works, and does not proceed on the least regard had to any worthiness in its objects, it must be of free, unbiassed grace, but election is not of works (Rom 11:5,6), therefore it is solely of grace.

(3) There is, on the other hand, a predestination of some particular persons to death. ” If our Gospel be hid, it is hid to them that are lost” (2Co 4:3). “Who stumble at the word being disobedient; whereunto also they were appointed” (1Pe 2:8). “These as natural brute beasts, made to be taken and destroyed” (2Pe 2:12). “There are certain men, crept in unawares, who were before, of old, ordained to this condemnation” (Jude 1:4). “Whose names were not written in the book of life from the foundation of the world (Rev 17:8). But of this we shall treat professedly, and more at large, in the fifth chapter.

(4) This future death they shall inevitably undergo, for, as God will certainly save all whom He wills should be saved, so He will as surely condemn all whom He wills shall be condemned; for He is the Judge of the whole earth, whose decree shall stand, and from whose sentence there is no appeal. “Hath He said, and shall He not make it good? hath He spoken, and shall it not come to pass?” And His decree is this: that these (i.e., the non-elect, who are left under the guilt of final impenitence, unbelief and sin)” shall go away into everlasting punishment, and the righteous (i.e., those who, in consequence of their election in Christ and union to Him, are justly reputed and really constituted such) shall enter into life eternal” (Mat 25:46).

(5) The reprobate shall undergo this punishment justly and on account of their sins. Sin is the meritorious and immediate cause of any man’s damnation. God condemns and punishes the non-elect, not merely as men, but as sinners, and had it pleased the great Governor of the universe to have entirely prevented sin from having any entrance into the world, it would seem as if He could not, consistently with His known attributes, have condemned any man at all. But, as all sin is properly meritorious of eternal death, and all men are sinners, they who are condemned are condemned most justly, and those who are saved are saved in a way of sovereign mercy through the vicarious obedience and death of Christ for them.

Now this twofold predestination, of some to life and of others to death (if it may be called twofold, both being constituent parts of the same decree), cannot be denied without likewise denying (1) most express and frequent declarations of Scripture, and (2) the very existence of God, for, since God is a Being perfectly simple, free from all accident and composition, and yet a will to save some and punish others is very often predicated of Him in Scripture, and an immovable decree to do this, in consequence of His will, is likewise ascribed to Him, and a perfect foreknowledge of the sure and certain accomplishment of what He has thus willed and decreed is also attributed to Him, it follows that whoever denies this will, decree and foreknowledge of God, does implicitly and virtually deny God Himself, since His will, decree and foreknowledge are no other than God Himself willing and decreeing and foreknowing.

Jerome Zanchius-The Doctrine of Absolute Predestination Stated and Asserted-Translated by Augustus Montague Toplady

Happy Thanksgiving 2013

November 28, 2013 3 comments

Reformedontheweb would like to wish everyone a Happy and Blessed Thanksgiving Day.

 

THANKSGIVING AND PRAYER

 

“Thou crownest the year with thy goodness; and thy paths drop fatness.” — Psalm 65:11.

POSSIBLY objections might have been raised to a day of thanksgiving for the abundant harvest if it had been ordered or suggested by Government. Certain brethren are so exceedingly tender in their consciences upon the point of connection between Church and State, that they would have thought it almost a reason for not being thankful at all if the Government had recommended them to celebrate a day of public thanksgiving. Although I have no love to the unscriptural union of Church and State, I should on this occasion have hailed an official request for a national recognition of the special goodness of God. However, none of us can feel any objection arising in our minds if it be now agreed that to-day we will praise our ever-bounteous Lord, and as an assembly record our gratitude to the God of the harvest. We are probably the largest assembly of Christian people in the world, and it is well that we should set the example to the smaller Churches. Doubtless many other believers will follow in our track, and so a public thanksgiving will become general throughout the country. I hope to see every congregation in the land raising a special offering unto the Lord, to be devoted either to his Church, to the poor, to missions, or some other holy end. Yes, I would have every Christian offer willingly unto the Lord as a token of his gratitude to the God of providence……….

All the year round, every hour of every day, God is richly blessing us; both when we sleep and when we wake, his mercy waits upon us. The sun may leave off shining, but our God will never cease to cheer his children with his love. Like a river his lovingkindness is always flowing, with a fullness inexhaustible as his own nature, which is its source. Like the atmosphere which always surrounds the earth, and is always ready to support the life of man, the benevolence of God surrounds all his creatures; in it, as in their element they live, and move, and have their being. Yet as the sun on summer days appears to gladden us with beams more warm and bright than at other times, and as rivers are at certain seasons swollen with the rain, and as the atmosphere itself on occasions is fraught with more fresh, more bracing, or more balmy influences than heretofore, so is it with the mercy of God: it hath its golden hours, its days of overflow, when the Lord magnifieth his grace and lifteth high his love before the sons of men.

Charles H. Spurgeon-A Sermon Delivered on Sunday Morning, September 27th, 1863

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