The PuritanBoard - Daily Devotional Forum http://www.puritanboard.com/ Blessed be the Lord, who daily bears us up (Ps. 68:19)]]> en Fri, 20 Nov 2009 23:41:17 GMT vBulletin 60 http://www.puritanboard.com/images/retro/misc/rss.jpg The PuritanBoard - Daily Devotional Forum http://www.puritanboard.com/ To many people--life is very hard http://www.puritanboard.com/f36/many-people-life-very-hard-55692/ Fri, 20 Nov 2009 22:51:21 GMT (J. R. Miller, "Life's Byways and Waysides")

For the Christian, all of life's conditions and circumstances are transformed.

Take the matter of CARE. Every life has 'cares'. There are cares in business. There are cares in home-life. There are cares of poverty--but no less has the rich man his cares. Childhood has its anxieties; young faces sometimes appear careworn. No one can escape care!

To many people--life is very hard. But Christian faith transfigures care, for those who are Christ's and have learned how to live as He teaches us to live. He tells us not to worry about anything, because our Father is caring for us. He tells us that life is a school, and that all our cares are parts of lessons which He has set for us. That means that every care has hidden in it--a secret of blessing--a gift of love which our Father has sent to us. Every time you come to a hard point in your life--an obstacle, a difficulty, a perplexity--God is giving you a new opportunity to grow stronger, wiser, or richer-hearted.

We try to make life easy for our children--but God is wiser than we are. He wants His children to have struggles--that they may grow strong, holy and noble!

Thus it is that common care is transfigured by the grace of Christ! It enfolds blessings for us. It carries in its 'dreary form' secrets of blessing for us. Even our 'drudgeries' have blessings in their wearisome routine; we get many of our best lessons out of them.

All we need to learn is how to meet our worries, and they are transfigured for us! Paul tells us in a wonderful passage how to get this transformation of care: "Do not worry about anything, but in everything, through prayer and petition with thanksgiving, let your requests be made known to God. And the peace of God, which surpasses every thought, will guard your hearts and your minds in Christ Jesus." Philippians 4:6-7. God's peace will then shine through all life's frets. Thus care is transfigured, by the love of Christ in the heart.
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-from Grace Gems ]]> Daily Devotional Forum Berean http://www.puritanboard.com/f36/many-people-life-very-hard-55692/ In frequent self-applauses, and inward overweening reflections. http://www.puritanboard.com/f36/frequent-self-applauses-inward-overweening-reflections-55591/ Wed, 18 Nov 2009 15:46:18 GMT from Discourses upon the Existence and Attributes of God:

Nothing more ordinary in the natures of men, than a dotage on their own perfections, acquisitions, or actions in the world : "Most think of themselves above what they ought to think (Rom. xii. 3, 4.) Few think of themselves so meanly as they ought to think : this sticks as close to us as our skin ; and as humility is the beauty of grace, this is the filthiest soil of nature. Our thoughts run more delightfully upon the track of our own perfections, than the excellency of God ; and when we find anything of a seeming worth, that may make us glitter in the eyes of the world, how cheerfully do we grasp and embrace ourselves!

When the grosser profanenesses of men have been discarded, and the floods of them dammed up, the head of corruption, whence they sprang, will swell the higher within, in self-applauding speculations of their own reformation, without acknowledgment of their own weaknesses, and desires of divine assistance to make a further progress.

"I thank God I am not like this publican ;" ' a self-reflection, with a contempt rather than compassion to his neighbor, is frequent in every Pharisee. The vapors of selfaffections, in our clouded understandings, like those in the air in misty mornings, alter the appearance of things, and make them look bigger than they are. This is thought by some to be the sin of the fallen angels, who, reflecting upon their own natural excellency superior to other creatures, would find a blessedness in their own nature, as God did in his, and make themselves the last end of their actions. It is from this principle we are naturally so ready to compare ourselves rather with those that are below us, than with those that are above us ; and often think those that are above us inferior to us, and secretly glory that we are become none of the meanest and lowest in natural or moral excellencies.

How far were the gracious penmen of the Scripture from this, who, when possessed and directed by the Spirit of God, and filled with a sense of him, instead of applauding themselves, publish upon record their own faults to all the eyes of the world! ]]> Daily Devotional Forum JM http://www.puritanboard.com/f36/frequent-self-applauses-inward-overweening-reflections-55591/ The best way to run the goats out of the church! http://www.puritanboard.com/f36/best-way-run-goats-out-church-55535/ Tue, 17 Nov 2009 01:32:45 GMT (D. J. Ward)

"Feed My sheep." John 21:17

"Feed the flock of God entrusted to you." 1 Peter 5:2

The best way to purify the church and keep it pure--is to get rid of all the goats! And the best way to run the goats out of the church--is to feed them 'sheep food'. God's sheep will grow in grace under the preaching of grace--but goats will go hungry because they choke on 'sheep food'. They will soon leave and go somewhere else. Preach sovereign grace!

“Now I commit you to God and to the message of His grace, which is able to build you up and to give you an inheritance among all who are sanctified."
Acts 20:32

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-from Grace Gems ]]> Daily Devotional Forum Berean http://www.puritanboard.com/f36/best-way-run-goats-out-church-55535/ <![CDATA[Mr. John bunyan's dying sayings]]> http://www.puritanboard.com/f36/mr-john-bunyans-dying-sayings-55450/ Sat, 14 Nov 2009 12:50:14 GMT *OF PRAYER* Before you enter into prayer, ask thy soul these questions—1. To what end, O my soul, art thou retired into this place? Art thou not come to discourse the Lord in prayer? Is he present; will he hear thee? Is he merciful; will he... OF PRAYER
Before you enter into prayer, ask thy soul
these questions—1. To what end, O my soul,
art thou retired into this place? Art thou not
come to discourse the Lord in prayer? Is he
present; will he hear thee? Is he merciful; will he
help thee? Is thy business slight; is it
not concerning the welfare of thy soul? What
words wilt thou use to move him to
compassion?
To make thy preparation complete, consider
that thou art but dust and ashes, and he the
great God and Father of our Lord Jesus Christ,
that clothes himself with light as with a
garment; that thou art a vile sinner, he a holy
God; that thou art but a poor crawling worm,
he the omnipotent Creator.
In all your prayers forget not to thank the
Lord for his mercies.
When thou prayest, rather let thy hearts be
without words, than thy words without a heart.
Prayer will make a man cease from sin, or
sin will entice a man to cease from prayer.
The spirit of prayer is more precious than
treasures of gold and silver.
Pray often, for prayer is a shield to the soul,
a sacrifice to God, and a scourge for Satan. ]]> Daily Devotional Forum Gesetveemet http://www.puritanboard.com/f36/mr-john-bunyans-dying-sayings-55450/ <![CDATA[God does not deal with us in this 'sentimental' way!]]> http://www.puritanboard.com/f36/god-does-not-deal-us-sentimental-way-55417/ Fri, 13 Nov 2009 19:36:06 GMT (J. R. Miller, "The SILENT Christ")

"A Canaanite woman from that vicinity came to Him, crying out, 'Lord, Son of David, have mercy on me! My daughter is suffering terribly from demon-possession!' Jesus did not answer her a word!" Matthew 15:22

We are apt to forget that the aim of God with us, is . . .
not to flood us with tenderness all the time,
not to keep our path always strewn with flowers,
not to continually give us everything we want,
not to save us from all manner of suffering.

No! God's aim with us, is . . .
to make something of us,
to build up strong and noble character in us,
to mature qualities of grace and beauty in us,
to make us more like Christ!
To do this--He must ofttimes deny us what we ask for, and must seem indifferent to our cries. "Jesus did not answer her a word!"

There are 'sentimental ideas of God' prevalent, which are dishonoring to Him. There are those who imagine that God's love means tenderness that cannot cause pain. They think that He cannot look a moment on suffering, without relieving it; that He must instantly hear and answer every cry for the removal of trouble.

Not such a God--is the God of the Bible! When suffering is the best thing for us--He is not too sympathetic to let us suffer--until the work of suffering is accomplished in us. He is not too kind to be silent to our prayers--when it is better that He should be silent for a time, to allow . . .
faith to grow strong,
self-confidence to be swept away, and
the evil in us--to be burned out in the furnace of pain!

There is a danger with all of us--our tenderness lacks strength. We cannot tolerate to see people suffer, and so we hasten to give relief--before the ministry of suffering is accomplished. We think of our mission to others, as being only 'to make life easier for them'. We are continually lifting away burdens, which it were better to have left resting longer on our friend's shoulder! We are eager to make life easy for our children--when it were better if it had been left hard.

We must learn that God does not deal with us in this 'sentimental' way. He is not too tender to see us suffer--if more suffering is needed to work in us the discipline that will make us like Christ!

Here we have the key of many of the 'mysteries of Providence'. Life is not easy for us--and God does not intend it to be easy!

Suppose for a moment, that God immediately gave us everything we ask for--and immediately removed every little pain, trouble, difficulty, and hardness that we seek to have removed; what would be the result on us? How selfish it would make us! We would become weak, unable to endure suffering, to bear trial, to carry burdens, or to struggle. We would be only children always--and would never rise into manly strength. God's over-kindness to us--would pamper in us all the worst elements of our nature, and would make us only poor driveling creatures!

On the other hand, however, God's wise and firm treatment of us, teaches us the great lessons which make us strong with the strength of Christ Himself.
He teaches us to yield our own will to Him.
He develops in us--patience, faith, love, hope and peace.
He trains us to endure hardness--that we may grow heroic, courageous and strong.

It is well for us to make careful note of this--that in all God's delays when we pray--His aim is some good in us.

Perhaps we are willful, asking only for our own way--and must learn to say, "May Your will be done."

Perhaps we are weak, unable to bear pain or to endure adversity or loss--and we must be trained and disciplined into strength.

Perhaps our desires are only for earthly good, not for heavenly blessings--and we must be taught the transitory character of all worldly things, and led to desire things which are eternal.

Perhaps we are impatient--and must be taught to wait for God. We are like children in our eager restlessness--and need to learn self-restraint.

At the least, we may always know that silence is not refusal--that God hears and cares, and that when our faith has learned its lessons--He will answer in blessing!

"The Lord disciplines the one He loves, and punishes every son whom He receives." Hebrews 12:6

"God disciplines us for our good--that we may share in His holiness." Hebrews 12:10

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-from Grace Gems ]]> Daily Devotional Forum Berean http://www.puritanboard.com/f36/god-does-not-deal-us-sentimental-way-55417/ One of the secrets of happy and beautiful life http://www.puritanboard.com/f36/one-secrets-happy-beautiful-life-55368/ Thu, 12 Nov 2009 18:54:04 GMT (J. R. Miller, "One Day at a Time" 1903)

"As your days--so shall your strength be!" Deuteronomy 33:25

One of the secrets of happy and beautiful life, is to live one day at a time. Really, we never have anything to do any day--but the bit of God's will for that day. If we do that well--we have absolutely nothing else to do.

Time is given to us in days. It was so from the beginning. This breaking up of time into little daily portions means a great deal more than we are accustomed to think. For one thing, it illustrates the gentleness and goodness of God. It would have made life intolerably burdensome if a year, instead of a day--had been the unit of division. It would have been hard to carry a heavy load, to endure a great sorrow, or to keep on at a hard duty--for such a long stretch of time. How dreary our common task-work would be--if there were no breaks in it, if we had to keep our hand to the plough for a whole year! We never could go on with our struggles, our battles, our suffering--if night did not mercifully settle down with its darkness, and bid us rest and renew our strength.

We do not understand how great a mercy there is for us in the briefness of our short days. If they were even twice as long as they are--life would be intolerable! Many a time when the sun goes down--we feel that we could scarcely have gone another step. We would have fainted in defeat--if the summons to rest had not come just when it did.

We see the graciousness of the divine thoughtfulness in giving us time in periods of little days, which we can easily get through with--and not in great years, in which we would faint and fall by the way. It makes it possible for us to go on through all the long years and not to be overwrought, for we never have given to us at any one time--more than we can do between the morning and the evening.

If we learn well the lesson of living just one day at a time, without anxiety for either yesterday or tomorrow, we shall have found one of the great secrets of Christian peace. That is the way God teaches us to live. That is the lesson both of the Bible and of nature. If we learn it, it will cure us of all anxiety; it will save us from all feverish haste; it will enable us to live sweetly in any experience.

"Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own." Matthew 6:34

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-from Grace Gems ]]> Daily Devotional Forum Berean http://www.puritanboard.com/f36/one-secrets-happy-beautiful-life-55368/ Our thoughts build our character http://www.puritanboard.com/f36/our-thoughts-build-our-character-55318/ Wed, 11 Nov 2009 17:13:53 GMT (J. R. Miller, "The Lesson of Love" 1903)

"When, on my bed, I think of You, I meditate on You during the night watches." Psalm 63:6

It is a law of life--that our thoughts build our character.

If we meditate on the purity, the holiness, the goodness, the love, the righteousness, of Christ--these qualities will print themselves upon our own hearts.

Paul has given us an infallible direction for the best spiritual culture.
"Whatever is true,
whatever is noble,
whatever is right,
whatever is pure,
whatever is lovely,
whatever is admirable--
if anything is excellent or praiseworthy--
think about such things!" Philippians 4:8

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-from Grace Gems ]]> Daily Devotional Forum Berean http://www.puritanboard.com/f36/our-thoughts-build-our-character-55318/ <![CDATA[""Only acknowledge thine iniquity" (Jer. 3:13).]]> http://www.puritanboard.com/f36/only-acknowledge-thine-iniquity-jer-3-13-a-55276/ Tue, 10 Nov 2009 20:35:48 GMT Preached At Galeed Chapel, Brighton, on Lord's day morning Sept.23rd, 1923
Repentance has in it also a free spirit of confession. The Lord speaks of this to His backsliding people by Jeremiah. "Only acknowledge thine iniquity" (Jer. 3:13). It is a great thing to have a free spirit in this. I know the spirit that would make us say; I am clean in some things where I have not been clean. There is a spirit in man that would hide his transgressions. "He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy" (Prov. 28:13). This is one of the beautiful things that you find in true repentance; a free confession of your sins before the Lord. "If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1 John 1:8,9). I have felt a very warm love to repentance, and a wish that I could repent every day of my life and repent deeply of the sins which I daily commit. It is a mercy to be kept from outward transgression, but with all this mercy there is inward falling and failing; and it is a mercy when the testimony of God's word so comes to us in the convincing light of the Spirit of God as that we do feel, and say before God that we have sinned.
Faith and Repentance by J. K. POPHAM ]]> Daily Devotional Forum JM http://www.puritanboard.com/f36/only-acknowledge-thine-iniquity-jer-3-13-a-55276/ The more Christ has suffered for us! http://www.puritanboard.com/f36/more-christ-has-suffered-us-55222/ Mon, 09 Nov 2009 15:42:10 GMT (Thomas Brooks, "The Golden Key to Open Hidden Treasures")

Christ is that golden pipe through which the golden oil of salvation runs!

The more Christ has suffered for us--the dearer Christ should be unto us. The greater and the bitterer Christ's sufferings have been for us--the greater and the sweeter should our love be to Him. O my friends! there is no love but a superlative love, which is any way suitable to the transcendent sufferings of dear Jesus. Oh,
love Him above your lusts,
love Him above your relations,
love Him above the world,
love Him above all your contentments and enjoyments;
yes, love Him above your very lives!

Certainly the more bitter His sufferings have been for us, the more eminent should be our love to Him. Oh, how should this inflame our love to Christ! Oh, that our hearts were more affected with the sufferings of Christ! Who can tread upon these hot coals--and his heart not burn in love to Christ?

Oh, the infinite love of Christ--that He should leave His Father's bosom, and come down from heaven--that He might carry you up to heaven; that He who was a Son should take upon Him the form of a servant:
that you slaves--should be made sons;
that you enemies--should be made friends;
that you heirs of wrath--should be made heirs of God!

To save us from everlasting ruin, Christ was willing to be made flesh, to be tempted, deserted, persecuted, and to die upon a cruel cross! Oh what flames of love to Christ, should these things kindle in all our hearts!

Oh, let a suffering Christ lie nearest your hearts!

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-from Grace Gems ]]> Daily Devotional Forum Berean http://www.puritanboard.com/f36/more-christ-has-suffered-us-55222/ <![CDATA[Calvin's Institutes 4.16.20-24]]> http://www.puritanboard.com/f36/calvins-institutes-4-16-20-24-a-55218/ Mon, 09 Nov 2009 12:32:07 GMT Reformation 21 is blogging through Calvin's Institutes this year. You can find their reading plan here.

In 4.16.20 Calvin appeals to the Abrahamic command, as a means of raising difficulties for critics of paedobaptism:

Quote:
They always remain caught in this dilemma. The command of God to circumcise infants was either legitimate and exempt from cavil, or deserved reprehension. If there was nothing incompetent or absurd in it, no absurdity can be shown in the observance of paedobaptism.
But here Calvin insists on a false dilemma. Why can’t the command of God to circumcise infants be legitimate for the people of God in their infancy, but illegitimate for the people of God in their maturity (Such a distinction is already accepted by Calvin anyway. Cf. the extended discussion in his chapter on “The Difference Between the Two Testaments” (2.11), especially his appeal in section 2 to Gal 4:1 in which the people of God are likened to “an heir in pupillarity”. Says Calvin: “They had the same Church, though it was still in puerility.”)? “The command of God to circumcise infants” was surely legitimate; Gen 17:10-14 stands in Scripture as God’s inspired word to Abraham. That is plain for all to see. But it would be clearly illegitimate to found a contemporary ethical obligation upon the authority of an obsolete command, and yet this is just what paedobaptists have done.

What was the heresy of the Judaizers in the book of Galatians? Fundamentally, their error was to contend that the command to circumcise was essential to the perpetuity of the Abrahamic Covenant and its promises and blessings. Thus, according to them, Gentile converts were required to be circumcised in order to be members of the family of God. But in this they were greatly mistaken, for in the New Covenant order of things, “circumcision is nothing” (1 Cor 7:19), and “neither circumcision nor uncircumcision means anything” (Gal 5:6; cf. Gal 6:15). What they took to be essential to this everlasting covenant was in fact nonessential, and therefore done away with.

While their error is usually not as serious as that of the Judaizers, the paedobaptist commits a similar error, by contending that the command to apply a covenant sign to one’s children is essential to the perpetuity of the Abrahamic Covenant, and its promises and blessings. But surely, if the Judaizers were in error on this score, then so are the paedobaptists. For the only command in redemptive history, to the effect that a covenant sign should be applied to one’s children, is precisely that command which Paul has said is completely abolished: the command to circumcise the members of one’s household. It continues only as a permission, to satisfy Jewish scruples in relevant social contexts of Christian ministry (Acts 21:18-25), not as an obligation. Thus, if this command is of no authority to contemporary Christians, neither is the practice the paedobaptist infers from it: infant baptism.

This is the fundamental bind in which the paedobaptist finds himself. The only positive, exegetical foundation by which to derive a present parental obligation to have one’s infants baptized, is the very command to Abraham which Paul clearly states is now obsolete. Thus, the only scriptural foundation for pressing a paedobaptist duty upon Christian parents has been removed, and that by nothing less than apostolic authority. And this is all the Baptist needs to conclude that paedobaptist arguments, while interesting, are ultimately unconvincing. In the end, paedobaptism fails the classic test of a consistently Reformed hermeneutic: binding unless explicitly repealed. The command to circumcise infants has been explicitly repealed, and no new, positive command with respect to infants has been put in its place. This general pattern is true of the sacrificial laws, which is why no one would dream of reimposing them in any form upon believers today. It is also true of the command to circumcise, and any alleged present ethical duty founded upon it (such as infant baptism).

Paedobaptists often appear offended at the notion that God would “kick babies out of the covenant”. But the blunt reality is that babies were “kicked out” of the covenant when the only command that ever put them “in” the covenant was explicitly said by subsequent apostolic authority to be “nothing” (1 Cor 7:19; Gal 5:6) and non-binding on Gentiles (Acts 15:5, 28). Let’s be honest: what other possible grounds for an ethical obligation for infant baptism are there in the Scriptures, besides the command to Abraham? Calvin was right: it all goes back to this. Which is why Calvin was clearly wrong about infant baptism.

Source ]]> Daily Devotional Forum eqdj http://www.puritanboard.com/f36/calvins-institutes-4-16-20-24-a-55218/ The ruined handkerchief http://www.puritanboard.com/f36/ruined-handkerchief-55158/ Sat, 07 Nov 2009 02:52:05 GMT (J. R. Miller, "The Lesson of Love" 1903)

"We know that God causes everything to work together for the good of those who love God and are called according to His purpose." Romans 8:28

It is one of the wonders of divine love, that God will take even our blemishes and sins, when we truly repent of them and give them into His hands--and make them blessings to us in some way.

A friend once showed Ruskin a costly handkerchief, on which a blot of ink had been made. "Nothing can be done with that!" the friend said, thinking that the handkerchief was now ruined and worthless. Ruskin carried it away with him and after a time sent it back to his friend. In a most skillful and artistic way--he had made a fine design on the handkerchief, using the blot as its foundation. Instead of being ruined, the handkerchief was made far more beautiful and valuable.

Just so, God takes the flaws and blots and stains upon our lives, the disfiguring blemishes, when we commit them to Him, and by His marvelous grace--changes them into strength and beauty of character!

David's grievous sin, was not only forgiven--but was made a transforming power in his life.

Peter's pitiful fall, became a step upward through his Lord's forgiveness and gentle dealing. Peter never would have become the man he afterward became--if he had not denied his Lord, and then repented and been restored.

There is one thing always to be remembered. Paul tells us that we become more than conquerors in all life's trials, dangers, struggles, temptations, and sorrows--only "through Him who loved us." Without Christ--we must be defeated. There is only one secret that can turn evil into good, pain into blessing--that is the love of Christ. There is only one Hand which can take the blotted life--and transform it into beauty.
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-from Grace Gems ]]> Daily Devotional Forum Berean http://www.puritanboard.com/f36/ruined-handkerchief-55158/ <![CDATA[Calvin's Institutes 4.16.14-19]]> http://www.puritanboard.com/f36/calvins-institutes-4-16-14-19-a-55119/ Fri, 06 Nov 2009 11:25:17 GMT Reformation 21 is blogging through Calvin's Institutes this year. You can find their reading plan here.

In 4.16.16, Calvin writes:

Quote:
Equally ingenious is their cavil, that women should not be baptised if baptism is to be made conformable to circumcision. For if it is most certain that the sanctification of the seed of Israel was attested by the sign of circumcision, it cannot be doubted that it was appointed alike for the sanctification of males and females. But though the rite could only be performed on males, yet the females were, through them, partners and associates in circumcision.
But if “it cannot be doubted that it was appointed alike for the sanctification of males and females,” why was there need for a new sign, explicitly applied to females as well as males? If “the females were, through them, partners and associates in circumcision,” then any need for baptism remains a mystery.

If “the truth and completion of baptism is the truth and completion of circumcision, since they represent one thing,” and if “baptism is the same thing to Christians that circumcision formerly was to the Jews,” and if “the promises of both signs, and the mysteries which are represented by them, agree,” and if “the apostle makes the one to be not a whit more spiritual than the other” (4.16.11), and if there is a “very complete resemblance between baptism and circumcision, as seen in the internal office, the promise, the use, and the effect” (4.16.16), then it follows that whatever is signified in baptism was already signified in circumcision. Why then the need for baptism at all? Calvin leaves a fairly significant transition in redemptive history entirely unmotivated. Christ’s institution of baptism looks wholly arbitrary and superfluous. If, as Calvin says, “it is most certain that the sanctification of the seed of Israel was attested by the sign of circumcision,” then why rescind such a sign if the sanctification of the seed is still in need of being attested? Is not the retiring of the sign of circumcision itself a sign that the seed concept has been retired with it?

By way of contrast, on the Baptist view a sign was needed that was completely freed from association with generational promises pertaining to offspring (these having been fulfilled), and yet retained the symbolism of cleansing and renewal. Above all, a sign was needed that signified the believer’s union with Christ by faith in his death, burial, and resurrection. Baptism by immersion, wherein the recipient goes down into and comes up out of the water, is perfectly suited towards this end. The ritual which for millennia had been performed upon the organ of physical generation was in the providence of God made obsolete and therefore retired, since the Seed to whom the Abrahamic promise was made had come.

This conclusion is not unbridled speculation, but follows from a careful consideration of the progress of redemptive history, and the uniqueness of the New Covenant within that history. One among many aspects of the New Covenant that is unique, and that clearly sets it apart from all previous historical-redemptive covenants, is that the New Covenant does not administer God’s redeeming grace to a Messiah-bearing people. The people of God no longer have the promise that the Messiah shall come forth from their seed. From Adam to Abraham, the people of God were encouraged by the “mother promise” of Gen 3:15, a promise essentially having to do with the seed of the woman: “And I will put enmity Between you and the woman, And between your seed and her seed; He shall bruise you on the head, And you shall bruise him on the heel.” From the very beginning, the people of God knew that it was not from the seed of angels or some other heavenly beings, but from earthly seed, human seed, their seed, that a Victorious Conqueror would indeed come into the world. The One who was to come would bruise the very head of the deceiving Serpent, reverse the curse and bring blessing in its place. The people of God from Adam to Abraham had this promise which centered specifically on their seed: from that seed a Deliverer would surely come.

From Abraham onwards, this promise of a Seed which would bring blessing and not curse was narrowed down to the family of Abraham. Once again, the people of God were encouraged with respect to their seed, by the promises to Abraham in Gen 12: 2-3:
And I will make you a great nation, And I will bless you, And make your name great; And so you shall be a blessing; And I will bless those who bless you, And the one who curses you I will curse. And in you all the families of the earth shall be blessed.
From Moses onwards it was obvious that the Seed to come would not merely be the offspring of Abraham, but would be an Israelite, a member of God’s holy nation, which comprises not merely people, but land and law as well. The fundamental Abrahamic promise – of blessing to the nations via their seed – was not done away with. Rather, the structures were providentially set in place for the conditions of its fulfillment. From David onwards the people of God again received the promise with respect to their seed. Namely, that David shall never fail to have a descendant sitting upon his throne:
When your days are complete and you lie down with your fathers, I will raise up your descendant after you, who will come forth from you, and I will establish his kingdom. 13 He shall build a house for My name, and I will establish the throne of his kingdom forever...16 And your house and your kingdom shall endure before Me forever; your throne shall be established forever (2 Sam 7:12-13, 16).
Thus we see that in every historical-redemptive covenant, the central covenant promise centered not merely on their seed in general, but more specifically on the fact that it was through their seed that all nations would be blessed and that an eternal kingdom and throne would be established. And yet these are precisely the promises which are fulfilled in the New Covenant, since that is the covenant which was inaugurated by the “Seed to come” who had finally come. No longer would the people of God cherish the promise that it would be through their seed that salvation and worldwide blessing would come. Covenantal promises with respect to one’s descendants simply drop away, as anachronisms in the age of fulfillment.

Let no one be deceived. Is the New Covenant a complete fulfillment of the promises of God? Is the New Covenant purely “already” without any of the “not yet”? By no means. We await the new heavens and the new earth, and the redemption of our bodies. We await the final judgment, and above all we await the return of Jesus Christ and the full consummation of the Kingdom. But these have no particular reference to our descendants. One thing we do not await is the coming of a blessed Deliverer through our seed. The sustained and crucially important focus upon the seed of the people of God, from Adam to Christ, has now shifted, precisely because of where the New Covenant is as a matter of fact placed within the history of redemption. Paul is clear that the unique Seed to whom the Abrahamic promises were really spoken has come: “Now the promises were spoken to Abraham and to his seed. He does not say, ‘And to seeds,’ as referring to many, but rather to one, ‘And to your seed,’ that is, Christ” (Gal 3:16). The seed of the people of God from Adam to Christ was significant precisely because it was the means of bringing into the world the Seed who was to come.

Why has Christ come? To redeem his people from their sins. And why does he redeem them?
Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, “Cursed is everyone who hangs on a tree” — 14 in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promise of the Spirit through faith (Gal 3:13-14).
It is in Jesus Christ that “the blessing of Abraham” has come to the Gentiles. No longer are the people of God to look to their seed for the blessing that is to come. That blessing has come. The seed of Abraham had covenantal significance in the purposes of God insofar as it would bring Christ into the world. But in the era of the New Covenant, the seed of Abraham simply are those who are in Christ, that Seed. Prior to the New Covenant, it was the seed of Abraham who would bring Christ into the world. But in the era of the New Covenant, Christ acknowledges no seed to be his, except that seed which is in Christ: “And if you belong to Christ, then you are Abraham’s offspring, heirs according to promise” (Gal 3:29). In context, “belong to Christ” is a reference to those united to Christ by faith (cf. Gal 3:9, 14, 22). If the command given to Abraham has any relevance at all to the New Covenant era, these are the subjects of baptism in the age of the New Covenant. Therefore the progress of redemptive history both explains the transition from circumcision to baptism, and confirms a believers’ baptism policy.

Source ]]> Daily Devotional Forum eqdj http://www.puritanboard.com/f36/calvins-institutes-4-16-14-19-a-55119/ It is not easy for us to learn this lesson (Losing SELF in Christ) http://www.puritanboard.com/f36/not-easy-us-learn-lesson-losing-self-christ-55099/ Thu, 05 Nov 2009 22:01:01 GMT (J. R. Miller, "Losing SELF in Christ" 1903)

"If anyone would come after Me, he must deny himself and take up his cross daily and follow Me. For whoever wants to save his life will lose it, but whoever loses his life for me will save it." Luke 9:23-24

Only as we learn to die to self--do we become like Christ.

Human nature seeks all for self--and none for Christ. Becoming a Christian is the taking of Christ into the life--in the place of self. Then all is changed. Life has a new center, a new aim. Christ comes first. His plan for our lives is accepted, instead of our own. It is no more what we would like to do--but "What does the Master want us to do?" It is no longer the pressing of our own will--but "May Your will, not mine, be done."

This is the foundation of all Christian living--the dying of self--and the growing of Christ in the heart. So long as there remains any self-will, any unsubmission, any spirit of disobedience, any unconquered self, asserting its authority against the will of Christ--just so long, is our consecration incomplete.

This law of the dying of SELF, and the magnifying of Christ--is the only way to true usefulness. Not until self has been renounced, is anyone ready for true Christian service. While we are thinking how this or that will affect us, whether it will pay us to make this sacrifice or that self-denial; while we are consulting our own ease, our own comfort, our own interest or advantage in any form--we have not yet learned fully what the love of Christ means.

This law of the dying of SELF, and the magnifying of Christ--is the secret of Christian peace. When Christ is small, and SELF is large--life cannot be deeply restful. Everything annoys us. We grow impatient of whatever breaks our comfort. We grieve over little trials. We find causes for discontent in merest trifles. We resent whatever would hinder or oppose us. There is no blue sky in the 'picture', of which SELF is the center!

But when SELF decreases, and Christ increases--then the life of friction and worry is changed into quietness and peace. When the glory of Christ streams over this little, cramped, fretted, broken life of ours--peace comes, and the love of Christ brightens every spot and sweetens all bitterness. Trials are easy to bear, when self is small--and Christ is large.

This lesson has its very practical bearing on all our common, every-day life. Naturally, we want to have our own way. We like to carry out our own plans and ambitions. We are apt to feel, too, that we have failed in life, when we cannot realize these hopes. But this is the world's standard! The successful worldling is the one who is able to master all life's circumstances, and make them serve him.

But the greatest thing possible in any life--is to have the divine plan for it fulfilled--even though it thwarts every human hope and dashes away every earthly dream. It is not easy for us to learn this lesson--that God's ways are always better for us than our own!

We make our little plans and begin to carry them out. We think we have all things arranged for our greatest happiness and our best good. Then God's plan breaks in upon ours--and we look down through our tears upon the shattered fragments of our fine plans! All seems wreck, loss, and disaster! But no--it is only God's larger, wiser, better plan--displacing our little, imperfect, shortsighted one!

It is true, that God really thinks about our lives--and has a purpose of His own for them, a place He would have us fill, a work He would have us do. It seems when we think of it, that this is scarcely possible--that each one of the lives of His countless children--should be personally and individually thought about by the Father. Yet we know that this is true of the least and lowliest of believers. Surely if God cares enough for us to make a plan for our life, a heavenly plan--it must be better than any plan of ours could be! It is a high honor, therefore, for His plan to take the place of ours, whatever the cost and the pain may be to us!

~ ~ ~ ~ ~

-from Grace Gems ]]> Daily Devotional Forum Berean http://www.puritanboard.com/f36/not-easy-us-learn-lesson-losing-self-christ-55099/ <![CDATA[Calvin's Institutes 4.16.7-13]]> http://www.puritanboard.com/f36/calvins-institutes-4-16-7-13-a-55076/ Thu, 05 Nov 2009 11:35:24 GMT Reformation 21 is blogging through Calvin's Institutes this year. You can find their reading plan here.

In 4.16.10 Calvin writes about that critics of paedobaptism are pressed with:

Quote:
the resemblance between baptism and circumcision, they contend that there is a wide difference between the two signs, that the one has nothing in common with the other. They maintain that the things meant are different, that the covenant is altogether different.
But this is incorrect. The Baptist does not have to say that the one has nothing in common with the other, or that the covenant is altogether different. Overlap and continuity can be recognized, as well as relevant difference and discontinuity.

Consider first the notion that baptism and circumcision are interchangeable in their meaning. There are both direct and indirect arguments against this notion. The direct arguments simply point to the fact that, according to the biblical record, circumcision signified specific promises and blessings that baptism does not signify, and has never signified. God made many promises to Abraham in the covenant of circumcision (Genesis 17, which confirmed the covenant of Genesis 15), and circumcision signified the promises of that covenant. For instance: “I will make you very fruitful” (physical descendants as many as the stars in the sky) — baptism does not signify this promise, but circumcision did. Or “you will be a father of many nations”—baptism does not signify this promise, but circumcision did. Or “kings will come from you”— baptism does not signify this promise, circumcision did. Or “the whole land of Canaan, where you are now an alien, I will give as an everlasting possession to you and your descendants after you”—baptism does not signify this promise, but circumcision did. Thus, the meaning of circumcision and baptism is not interchangeable. Here there has clearly been a change in meaning: the specific, earthly, generational promises are no longer signified.

The indirect arguments are threefold. First, if these rites were interchangeable in meaning, then why was there a change in the recipients of these rites, from males only (circumcision) to males and females (baptism)? Does this not argue quite strongly for the notion that there was something signified in circumcision (namely, the promised Seed, and the promise of blessing to the nations through the seed of Abraham) which is not and cannot be signified in baptism?

Second, if these rites were interchangeable in meaning, then why was there a change in the rite itself, from circumcision to baptism? If circumcision was sufficient for the covenant community under Abraham, Moses, David, etc., why was it insufficient for the New Covenant community?

And third, if these rites were interchangeable in meaning, then why baptize those who had already been circumcised (as was universally the case in the early church)? Since even paedobaptists recognize the three main facts just adduced, they must concede that any continuing significance of the Abrahamic Covenant into the New Covenant era is compatible with quite a bit of significant change.

So even if Baptists and paedobaptists were to agree with respect to fundamental continuity of the Abrahamic covenant, there remains a disagreement over the degree of that continuity. Since paedobaptists already accept – despite the “everlasting” nature of the Abrahamic covenant – that there has in fact been a change in sign, meaning of sign, and recipients of sign, they will be very hard pressed indeed to insist that fundamental continuity ensures infant recipients of sign. So it looks like the Baptist position is quite compatible with a confession of essential continuity with respect to the Abrahamic Covenant. The disagreement is over the degree, not over the fact, of continuity and discontinuity.

Source ]]> Daily Devotional Forum eqdj http://www.puritanboard.com/f36/calvins-institutes-4-16-7-13-a-55076/ We begin to be like Christ http://www.puritanboard.com/f36/we-begin-like-christ-55047/ Wed, 04 Nov 2009 20:54:07 GMT (J. R. Miller, "The Life of Jesus")

"I am among you as one who serves." Luke 22:27

"He got up from supper, laid aside His robe, took a towel, and tied it around Himself. Next, He poured water into a basin and began to wash His disciples’ feet and to dry them with the towel tied around Him." John 13:4-5

Serving is not an easy lesson to learn. But it is a lesson we must learn--if ever we would become like our Master. He did not come to be served--but to serve. He served to the uttermost, just as He loved to the uttermost. Anything that needed to be done for another, He did as naturally and as simply as He breathed. He loved people, and was interested in them, and was ready always to be helpful to them. It never mattered what the service was, whether it was the saving of a soul, the curing of a grievous sickness, or the giving of a cup of water--He did the least as graciously and as divinely, as the greatest.

The washing of feet was the lowliest service any man could do for another. It was the work of the lowliest slave. Yet Jesus without hesitation, did this service for His own disciples. Thus He taught them that nothing anyone may ever need to have done--is unfit for the whitest hands. We begin to be like Christ--only when we begin to love others enough to serve them.

There is no surer test of the genuineness of Christian life, than in this matter of serving others. When we see the Son of God washing His disciples' feet--no service is too menial for us to do. A king may do the lowliest kindness to the poorest peasant in his realm, and his honor will only be enhanced by it.

"Now that I, your Lord and Teacher, have washed your feet--you also should wash one another's feet." John 13:14

-from Grace Gems ]]> Daily Devotional Forum Berean http://www.puritanboard.com/f36/we-begin-like-christ-55047/