DO NOT yield to every impulse and suggestion but consider things carefully and patiently in the light of God's will. For very often, sad to say, we are so weak that we believe and speak evil of others rather than good. Perfect men, however, do not readily believe every talebearer, because they know that human frailty is prone to evil and is likely to appear in speech.
Not to act rashly or to cling obstinately to one's opinion, not to believe everything people say or to spread abroad the gossip one has heard, is great wisdom.
Take counsel with a wise and conscientious man. Seek the advice of your betters in preference to following your own inclinations.
A good life makes a man wise according to God and gives him experience in many things, for the more humble he is and the more subject to God, the wiser and the more at peace he will be in all things.
Saturday, December 29, 2007
Thursday, December 13, 2007
Extract from Book 1 Ch. 3. The Doctrine of Truth
HAPPY is he to whom truth manifests itself, not in signs and words that fade, but as it actually is. Our opinions, our senses often deceive us and we discern very little.
What good is much discussion of involved and obscure matters when our ignorance of them will not be held against us on Judgment Day? Neglect of things which are profitable and necessary and undue concern with those which are irrelevant and harmful, are great folly.
We have eyes and do not see.
What, therefore, have we to do with questions of philosophy? He to whom the Eternal Word speaks is free from theorizing. For from this Word are all things and of Him all things speak -- the Beginning Who also speaks to us. Without this Word no man understands or judges aright. He to whom it becomes everything, who traces all things to it and who sees all things in it, may ease his heart and remain at peace with God.
O God, You Who are the truth, make me one with You in love everlasting. I am often wearied by the many things I hear and read, but in You is all that I long for. Let the learned be still, let all creatures be silent before You; You alone speak to me.
The more recollected a man is, and the more simple of heart he becomes, the easier he understands sublime things, for he receives the light of knowledge from above. The pure, simple, and steadfast spirit is not distracted by many labors, for he does them all for the honor of God. And since he enjoys interior peace he seeks no selfish end in anything. What, indeed, gives more trouble and affliction than uncontrolled desires of the heart?
A good and devout man arranges in his mind the things he has to do, not according to the whims of evil inclination but according to the dictates of right reason. Who is forced to struggle more than he who tries to master himself? This ought to be our purpose, then: to conquer self, to become stronger each day, to advance in virtue.
Every perfection in this life has some imperfection mixed with it and no learning of ours is without some darkness. Humble knowledge of self is a surer path to God than the ardent pursuit of learning. Not that learning is to be considered evil, or knowledge, which is good in itself and so ordained by God; but a clean conscience and virtuous life ought always to be preferred. Many often err and accomplish little or nothing because they try to become learned rather than to live well.
If men used as much care in uprooting vices and implanting virtues as they do in discussing problems, there would not be so much evil and scandal in the world, or such laxity in religious organizations. On the day of judgment, surely, we shall not be asked what we have read but what we have done; not how well we have spoken but how well we have lived.
Tell me, where now are all the masters and teachers whom you knew so well in life and who were famous for their learning? Others have already taken their places and I know not whether they ever think of their predecessors. During life they seemed to be something; now they are seldom remembered. How quickly the glory of the world passes away! If only their lives had kept pace with their learning, then their study and reading would have been worth while.
How many there are who perish because of vain worldly knowledge and too little care for serving God. They became vain in their own conceits because they chose to be great rather than humble.
He is truly great who has great charity. He is truly great who is little in his own eyes and makes nothing of the highest honor. He is truly wise who looks upon all earthly things as folly that he may gain Christ. He who does God's will and renounces his own is truly very learned.
What good is much discussion of involved and obscure matters when our ignorance of them will not be held against us on Judgment Day? Neglect of things which are profitable and necessary and undue concern with those which are irrelevant and harmful, are great folly.
We have eyes and do not see.
What, therefore, have we to do with questions of philosophy? He to whom the Eternal Word speaks is free from theorizing. For from this Word are all things and of Him all things speak -- the Beginning Who also speaks to us. Without this Word no man understands or judges aright. He to whom it becomes everything, who traces all things to it and who sees all things in it, may ease his heart and remain at peace with God.
O God, You Who are the truth, make me one with You in love everlasting. I am often wearied by the many things I hear and read, but in You is all that I long for. Let the learned be still, let all creatures be silent before You; You alone speak to me.
The more recollected a man is, and the more simple of heart he becomes, the easier he understands sublime things, for he receives the light of knowledge from above. The pure, simple, and steadfast spirit is not distracted by many labors, for he does them all for the honor of God. And since he enjoys interior peace he seeks no selfish end in anything. What, indeed, gives more trouble and affliction than uncontrolled desires of the heart?
A good and devout man arranges in his mind the things he has to do, not according to the whims of evil inclination but according to the dictates of right reason. Who is forced to struggle more than he who tries to master himself? This ought to be our purpose, then: to conquer self, to become stronger each day, to advance in virtue.
Every perfection in this life has some imperfection mixed with it and no learning of ours is without some darkness. Humble knowledge of self is a surer path to God than the ardent pursuit of learning. Not that learning is to be considered evil, or knowledge, which is good in itself and so ordained by God; but a clean conscience and virtuous life ought always to be preferred. Many often err and accomplish little or nothing because they try to become learned rather than to live well.
If men used as much care in uprooting vices and implanting virtues as they do in discussing problems, there would not be so much evil and scandal in the world, or such laxity in religious organizations. On the day of judgment, surely, we shall not be asked what we have read but what we have done; not how well we have spoken but how well we have lived.
Tell me, where now are all the masters and teachers whom you knew so well in life and who were famous for their learning? Others have already taken their places and I know not whether they ever think of their predecessors. During life they seemed to be something; now they are seldom remembered. How quickly the glory of the world passes away! If only their lives had kept pace with their learning, then their study and reading would have been worth while.
How many there are who perish because of vain worldly knowledge and too little care for serving God. They became vain in their own conceits because they chose to be great rather than humble.
He is truly great who has great charity. He is truly great who is little in his own eyes and makes nothing of the highest honor. He is truly wise who looks upon all earthly things as folly that he may gain Christ. He who does God's will and renounces his own is truly very learned.
Monday, December 10, 2007
Extract from A Kempis' The Imitation of Christ; (Having a Humble Opinion of Self)
Having a Humble Opinion of Self EVERY man naturally desires knowledge; but what good is knowledge without fear of God? Indeed a humble rustic who serves God is better than a proud intellectual who neglects his soul to study the course of the stars. He who knows himself well becomes mean in his own eyes and is not happy when praised by men.
If I knew all things in the world and had not charity, what would it profit me before God Who will judge me by my deeds? Shun too great a desire for knowledge, for in it there is much fretting and delusion. Intellectuals like to appear learned and to be called wise. Yet there are many things the knowledge of which does little or no good to the soul, and he who concerns himself about other things than those which lead to salvation is very unwise.
Many words do not satisfy the soul; but a good life eases the mind and a clean conscience inspires great trust in God. The more you know and the better you understand, the more severely will you be judged, unless your life is also the more holy. Do not be proud, therefore, because of your learning or skill. Rather, fear because of the talent given you. If you think you know many things and understand them well enough, realize at the same time that there is much you do not know. Hence, do not affect wisdom, but admit your ignorance. Why prefer yourself to anyone else when many are more learned, more cultured than you?
If you wish to learn and appreciate something worth while, then love to be unknown and considered as nothing. Truly to know and despise self is the best and most perfect counsel. To think of oneself as nothing, and always to think well and highly of others is the best and most perfect wisdom. Wherefore, if you see another sin openly or commit a serious crime, do not consider yourself better, for you do not know how long you can remain in good estate. All men are frail, but you must admit that none is more frail than yourself.
If I knew all things in the world and had not charity, what would it profit me before God Who will judge me by my deeds? Shun too great a desire for knowledge, for in it there is much fretting and delusion. Intellectuals like to appear learned and to be called wise. Yet there are many things the knowledge of which does little or no good to the soul, and he who concerns himself about other things than those which lead to salvation is very unwise.
Many words do not satisfy the soul; but a good life eases the mind and a clean conscience inspires great trust in God. The more you know and the better you understand, the more severely will you be judged, unless your life is also the more holy. Do not be proud, therefore, because of your learning or skill. Rather, fear because of the talent given you. If you think you know many things and understand them well enough, realize at the same time that there is much you do not know. Hence, do not affect wisdom, but admit your ignorance. Why prefer yourself to anyone else when many are more learned, more cultured than you?
If you wish to learn and appreciate something worth while, then love to be unknown and considered as nothing. Truly to know and despise self is the best and most perfect counsel. To think of oneself as nothing, and always to think well and highly of others is the best and most perfect wisdom. Wherefore, if you see another sin openly or commit a serious crime, do not consider yourself better, for you do not know how long you can remain in good estate. All men are frail, but you must admit that none is more frail than yourself.
Sunday, December 2, 2007
Commentary on Wesley's Sermon 16, Philip Friday
Introduction
The means of grace and its constitution has been a very important tradition of the Holy Catholic, Apostolic Church for ages. There have often been various ideologies that come up whenever the terms means of grace is brought up. More importantly, what it really means and what constitutes it has been the predominant question. Whether Lutheran, Reformed, or Catholic, differences always seem to emerge on what is and what is not a means of grace. John Wesley described what he felt as the means of grace in sermon 16. In this sermon, he outlines the Christian walk step by step in an attempt to define what the means of grace is or are. What makes an ideal relationship with God? Or simply, what does God want of me as His servant? In reflecting on this sermon, we shall see what the means of grace really means.
Sermon 16
Wesley began his sermon by asking the inevitable question of what was really ordained by God as the means of Grace. He acknowledged the fact that without the gospel we could not really understand what the “channels of” God’s “grace” were. Wesley suggested that the apostolic tradition was well inclined in terms of knowing what it was supposed to do as followers of Christ and could have never asked his question. To cement this claim, he cited Acts 2 where the believers devoted themselves to the apostle’s teaching and to the fellowship and to the breaking of bread and prayers. The believers set aside other things which could have distracted them and literally invested their time in building this ideal relationship with God. I recently preached a series that was themed on the history of the church and one of my assumptions was that the contemporary is a laughing stock in the presence of the first Christians. As a matter of fact, am wondering whether they are laughing or crying about/for the modern church. According to Wesley, these admirable early Christian practices set the question of the means of grace “beyond all dispute.” They were always together and had all things common.
All these good practices that defined the ideal Christian stopped when “the love of many waxed cold.” Wesley says that “some began to mistake the means for the end and to place religion rather in doing those outward works, than in a heart renewed after the image of God.” So that in doing these works, one could out rightly claim to be a good Christian and get away with it. The church began to lack in depth. Wesley adds that there was lack of “love” “out of a pure heart.” In the ensuing argument Wesley comments on Mark 12:30-31 saying that in obeying this scripture, one was bound to be “purified from pride, anger, and evil desire, by a faith of the Operation of God.” The question of what was really acceptable before God begun to arise. What would really make someone’s relationship with God complete owing to the fact that God’s justice, mercy and love was available to all? Was it possible for someone who had abused this relationship to have it back just by repentance? Wesley looked at the fact that in observing these means of Grace, one was actually building and looking after their health so that a healthy relationship with God could be maintained in the end. How one was to get to this end was the major question.
According to Wesley, for one to embrace a real change in lifestyle, one had to feel convicted strongly. This conviction had to come from within and it had to be real and not in pretence. There is a choice of participating in God’s ordinances or rejecting them. God can also choose to deprive one of the benefits of the means of grace. This does not necessarily means that one has to work for it but one has to accept the inward transformation. Acceptance itself is a task that must be taken seriously. Wesley cites that the fact trying to find an answer using outward means has proven useless. This only leads to emptiness that continues to yearn for what it cannot attain. The weight of the burden of sin can be so weary and damaging on any believer. Wesley says that such weary people “usually impatient of their present state; and, trying every way to escape from it, they are always ready to catch at any new thing, any new proposal of ease or happiness.” The cost of discipleship is not an easy one. It calls for self-sacrifice, something that is not of this world but only of God in Jesus Christ. Outward means would only result into another rich young ruler being sent away by Jesus to go and sell everything he has and give it to the poor and then come back and follow Jesus.
Means of Grace
Wesley begins this discourse by examining whether there are any means of grace. He says, “By means of grace I understand outward signs, or actions, ordained of God, and appointed for this end, to be the ordinary channels whereby he might convey men, preventing, justifying, or sanctifying grace.” He acknowledges the fact that the expression, means of grace, has been used in the church for a long time, citing the Anglican example which “directs us to bless God both for the means of grace, and hope of glory; and teaches, that a sacrament is an outward sign of inward grace, and a means whereby we receive the same.” He then outlines the chief means of grace which include prayer, searching the Scriptures and receiving the Lord’s Supper. He also acknowledged that these were ordained by God “as the ordinary channels of conveying his grace to the souls of men.”
These means of grace are useless without a total surrender and dependence upon God’s help. Wesley describes this that “consequently, all the means, when separate from the end, are less than nothing and vanity; that if they do not actually conduce to the knowledge and love of God, they are not acceptable in his sight; yea, rather, they are an abomination before him, a stink in his nostrils; he is weary to bear them.” It is sheer wickedness to misuse these means of grace in vain. It is like “turning God’s arms against himself; of keeping Christianity out of the heart by those very means which were ordained for the bringing it in.” Such strong statements by Wesley indicate the further away the church continues to move from God yet being fooled that it is drawing close through works. A clear example is the contemporary Christianity which I earlier said is a laughing stock in front of the early church. Sometimes, I even feel that Western Christianity has completely lost it and needs to find its lost roots real fast. God is Spirit so we must worship Him in Spirit. If we separate ourselves from the Spirit then it just becomes a waste of time in trying to worship God. The problem we have, according to Wesley, is that we want to do Spiritual things on our own. We forget that it is God who instituted those things so that we may be partakers of His nature, so that “it is He alone who, by his own almighty power, worketh in us what is pleasing in his sight; and all outward things, unless He work in them and by them, are mere weak and beggarly elements.” Contemporarily, I can describe such behavior as idolatry. It is like trying to tell God who He really is. It is just not possible. The biggest problem we have is ignoring the Scriptures and the power of God. Most believers who fall in this trap only think about themselves and not what God intends to do with/in their lives. When we pray the Lord’s Prayer, we ask that God’s will be done here on earth as it is heaven. We are simply acknowledging that we are the Lord’s servants and we want to allow Him to do whatever He pleases with us. God is above all and we cannot judge His goodness by mere human works. We have to let God be God and enjoy the free gift of salvation He has given us.
But how do we attain the grace of God? Wesley says that “all who desire the grace of God are to wait for it in the means which he hath ordained; in using, not in laying them aside.” It is important to pray just as the Scriptures say that whoever lacks wisdom should ask and it shall be granted unto them. We don’t have because we don’t ask. We should not blame anybody for our lack because we have failed to ask. Wesley also comments on the Sermon on the Mount when Jesus finishes by saying, “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.” Jesus is calling for persistence and the recognition of the fact that we need to ask. We need to know that we don’t know so that we are compelled to ask in order to know. In asking we are using the means of prayer, so that prayer becomes our channel of communication with God. The Bible commands us to pray without ceasing. An example is the persistent widow whose needs were met because she never gave up on asking. In praying, we are acknowledging the fact that God is the provider. Therefore we are turning to Him to provide for us in our times of need. Wesley also acknowledges the way set clearly for us by the apostles so that we don’t just pray but we pray as we have been commanded. Strong believers must be aware of the pardoning grace of God. Our loving God hears our prayers and listens to us attentively and is always ready to answer those prayers. He is not pleased when we don’t asked yet still remain disappointed. Wesley concludes this need for prayer by saying, “We must infer that all who desire the grace of God are to wait for it in the way of prayer.”
The Scriptures, as means of grace, must be part and parcel of daily worship by all believers. Wesley specifically mentions the need to spend time searching the Scriptures. John 5:39 says, “You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me.” Our Lord is commanding us to search the Scriptures in order to know who He is. The Bereans, after hearing Paul, searched the Scriptures daily. This was testified in their increasing faith in God. Faith comes by hearing and hearing through the word of God. Those who are willing to hear must hear what the word of God is saying. Wesley adds that “hearing, reading, and meditating are contained” in the searching of the Scriptures. Knowledge of Scriptures confirms and increases true wisdom in us. This wisdom is granted us faithfully by God. Apostle Paul mentions to Timothy, “And how from infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus.” Apostle Paul then adds that, “All Scripture is God breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work.” In order to know what we really ought to witness about or say in order to remain in God’s will, we must be equipped with knowledge of Scripture. When we earnestly search the Scriptures we become “perfect, and thoroughly furnished unto all good works.” The good thing about this, according to Wesley, is that it is for everybody, believers and sinners alike. Both are capable of enjoying the presence of God through searching the Scriptures.
The other way of experiencing the increase of the grace of God is “to wait for it in partaking of the Lord’s Supper.” 1 Corinthians 11:23ff clearly stipulates the reasons why we partake of the Lord’s Supper. Wesley says that by partaking of the Lord’s Supper, “Ye openly exhibit the same, by these visible signs, before God, and angels, and men; ye manifest your solemn remembrance of his death, till he cometh in the clouds of heaven.” We are only required to observe a thorough self-examination so that we understand what we are doing in participating in the Lord’s Supper. We have to be comfortable, knowing all well that we are having communion with the Lord. Nevertheless, we cannot ignore the fact that this is a command and so all Christians are called upon to participate. We express our true belief that Christ died for our sins and we can now live victoriously knowing that we have been set free. It should be solemn yet celebratory since the cross is a sign of victory. The Apostle mentions the importance of this in 1 Corinthians 10:16-17; “Is not the cup of thanksgiving for which we give thanks a participation in the body of Christ? Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf.” The unity we enjoy as the body of Christ must not be taken for granted.
Wesley then embarks on the misuse of these means. He says that men who have continued to trust their own judgment have ended up forgetting the real meaning of the Scriptures and have allowed themselves to corrupt in the process. We are not supposed to trust in these means, we are supposed to trust in God. “If I am troubled when I willfully disobey God, it is plain his Spirit is still striving with me; but if I am not troubled at willful sin, it is plain I am given up to a reprobate mind.” Another problem that Wesley addresses is the “seeking salvation by works.” Observance of the rituals does not grant us a free ticket to heaven. We cannot base our salvation on our own merits. It is not our faithfulness that has kept us in God’s will but it is Christ faithfulness on the cross. God has appointed the way of salvation. We are therefore not to sit there and wait but to seek that way of salvation which He has appointed. Others have also abused these means of grace by saying that if we are Christians, and dead in with Christ, then we don’t have to follow them. By doing so, we end up telling God that we are capable of being on our own and do not need His guidance any more. God’s commands must be taken for granted.
Analysis
Wesley’s sermon is absolutely practicable. The intention of these means of grace is to draw believers closer to God and to win sinners to the Lord. Wesley says that “God himself is generally pleased to use these means in bringing a sinner to salvation.” It only takes a conversation, an awakening sermon, or just providence to draw a sinner to God. The agents that God has put in place are those that who have been saved and are partakers in these means of grace. It only takes a simple step after conviction and not a thousand outward attempts to please God. Wesley adds, “Having now a desire to from the wrath to come, he purposely goes to hear how it may be done. If he finds a preacher who speaks to the heart, he is amazed, and begins searching the Scriptures, whether these things are so? The more he hears and reads, the more convinced he is; and the more he meditates thereon day and night.” This is the only way that a disciplined routine can be adopted and willfully practiced. “And thus he continues in God’s way, in hearing, reading, meditating, praying, and partaking of the Lord’s Supper, till God, in the manner that pleases Him speaks to his heart, “Thy faith hath saved thee. Go in peace.” It is however upon us that have been saved to ensure that the newly saved is aware of the wonders that God is doing and is about to do in their lives. Wesley is very practical and clear. The advice that we give to a sinner plays a very crucial role in determining what they receive and what they reject. We have to use every means ordained by God in order to serve others and bring them to the knowledge of Christ.
Conclusion
These means of grace must be used as commanded by God. “God is above all means.” We cannot attempt to limit God to what suits us only. God does what He does whenever He pleases. We have to remember that we are just mere servants. Unfortunately we don’t behave so. “He can convey his grace, either in or out of any of the means which he hath appointed.” God is not hindered by our hindrances. He is always ready and willing to save. We don’t have any merits just because we use these means. We must deeply be convicted about using them otherwise we may be playing God. We cannot also separate these means from God. The moment we do that we blown away like uselessness. Wesley adds, “Settle this in your heart, that the opus operatum, the mere work done, profiteth nothing; that there is no power to save, but in the Spirit of God, no merit, but in the blood of Christ; that consequently, even what God ordains, conveys no grace to the soul, if you trust not in Him alone.” We must also be wary of self praise after using these means. We must “let God in all things be glorified through Christ Jesus.”
The means of grace and its constitution has been a very important tradition of the Holy Catholic, Apostolic Church for ages. There have often been various ideologies that come up whenever the terms means of grace is brought up. More importantly, what it really means and what constitutes it has been the predominant question. Whether Lutheran, Reformed, or Catholic, differences always seem to emerge on what is and what is not a means of grace. John Wesley described what he felt as the means of grace in sermon 16. In this sermon, he outlines the Christian walk step by step in an attempt to define what the means of grace is or are. What makes an ideal relationship with God? Or simply, what does God want of me as His servant? In reflecting on this sermon, we shall see what the means of grace really means.
Sermon 16
Wesley began his sermon by asking the inevitable question of what was really ordained by God as the means of Grace. He acknowledged the fact that without the gospel we could not really understand what the “channels of” God’s “grace” were. Wesley suggested that the apostolic tradition was well inclined in terms of knowing what it was supposed to do as followers of Christ and could have never asked his question. To cement this claim, he cited Acts 2 where the believers devoted themselves to the apostle’s teaching and to the fellowship and to the breaking of bread and prayers. The believers set aside other things which could have distracted them and literally invested their time in building this ideal relationship with God. I recently preached a series that was themed on the history of the church and one of my assumptions was that the contemporary is a laughing stock in the presence of the first Christians. As a matter of fact, am wondering whether they are laughing or crying about/for the modern church. According to Wesley, these admirable early Christian practices set the question of the means of grace “beyond all dispute.” They were always together and had all things common.
All these good practices that defined the ideal Christian stopped when “the love of many waxed cold.” Wesley says that “some began to mistake the means for the end and to place religion rather in doing those outward works, than in a heart renewed after the image of God.” So that in doing these works, one could out rightly claim to be a good Christian and get away with it. The church began to lack in depth. Wesley adds that there was lack of “love” “out of a pure heart.” In the ensuing argument Wesley comments on Mark 12:30-31 saying that in obeying this scripture, one was bound to be “purified from pride, anger, and evil desire, by a faith of the Operation of God.” The question of what was really acceptable before God begun to arise. What would really make someone’s relationship with God complete owing to the fact that God’s justice, mercy and love was available to all? Was it possible for someone who had abused this relationship to have it back just by repentance? Wesley looked at the fact that in observing these means of Grace, one was actually building and looking after their health so that a healthy relationship with God could be maintained in the end. How one was to get to this end was the major question.
According to Wesley, for one to embrace a real change in lifestyle, one had to feel convicted strongly. This conviction had to come from within and it had to be real and not in pretence. There is a choice of participating in God’s ordinances or rejecting them. God can also choose to deprive one of the benefits of the means of grace. This does not necessarily means that one has to work for it but one has to accept the inward transformation. Acceptance itself is a task that must be taken seriously. Wesley cites that the fact trying to find an answer using outward means has proven useless. This only leads to emptiness that continues to yearn for what it cannot attain. The weight of the burden of sin can be so weary and damaging on any believer. Wesley says that such weary people “usually impatient of their present state; and, trying every way to escape from it, they are always ready to catch at any new thing, any new proposal of ease or happiness.” The cost of discipleship is not an easy one. It calls for self-sacrifice, something that is not of this world but only of God in Jesus Christ. Outward means would only result into another rich young ruler being sent away by Jesus to go and sell everything he has and give it to the poor and then come back and follow Jesus.
Means of Grace
Wesley begins this discourse by examining whether there are any means of grace. He says, “By means of grace I understand outward signs, or actions, ordained of God, and appointed for this end, to be the ordinary channels whereby he might convey men, preventing, justifying, or sanctifying grace.” He acknowledges the fact that the expression, means of grace, has been used in the church for a long time, citing the Anglican example which “directs us to bless God both for the means of grace, and hope of glory; and teaches, that a sacrament is an outward sign of inward grace, and a means whereby we receive the same.” He then outlines the chief means of grace which include prayer, searching the Scriptures and receiving the Lord’s Supper. He also acknowledged that these were ordained by God “as the ordinary channels of conveying his grace to the souls of men.”
These means of grace are useless without a total surrender and dependence upon God’s help. Wesley describes this that “consequently, all the means, when separate from the end, are less than nothing and vanity; that if they do not actually conduce to the knowledge and love of God, they are not acceptable in his sight; yea, rather, they are an abomination before him, a stink in his nostrils; he is weary to bear them.” It is sheer wickedness to misuse these means of grace in vain. It is like “turning God’s arms against himself; of keeping Christianity out of the heart by those very means which were ordained for the bringing it in.” Such strong statements by Wesley indicate the further away the church continues to move from God yet being fooled that it is drawing close through works. A clear example is the contemporary Christianity which I earlier said is a laughing stock in front of the early church. Sometimes, I even feel that Western Christianity has completely lost it and needs to find its lost roots real fast. God is Spirit so we must worship Him in Spirit. If we separate ourselves from the Spirit then it just becomes a waste of time in trying to worship God. The problem we have, according to Wesley, is that we want to do Spiritual things on our own. We forget that it is God who instituted those things so that we may be partakers of His nature, so that “it is He alone who, by his own almighty power, worketh in us what is pleasing in his sight; and all outward things, unless He work in them and by them, are mere weak and beggarly elements.” Contemporarily, I can describe such behavior as idolatry. It is like trying to tell God who He really is. It is just not possible. The biggest problem we have is ignoring the Scriptures and the power of God. Most believers who fall in this trap only think about themselves and not what God intends to do with/in their lives. When we pray the Lord’s Prayer, we ask that God’s will be done here on earth as it is heaven. We are simply acknowledging that we are the Lord’s servants and we want to allow Him to do whatever He pleases with us. God is above all and we cannot judge His goodness by mere human works. We have to let God be God and enjoy the free gift of salvation He has given us.
But how do we attain the grace of God? Wesley says that “all who desire the grace of God are to wait for it in the means which he hath ordained; in using, not in laying them aside.” It is important to pray just as the Scriptures say that whoever lacks wisdom should ask and it shall be granted unto them. We don’t have because we don’t ask. We should not blame anybody for our lack because we have failed to ask. Wesley also comments on the Sermon on the Mount when Jesus finishes by saying, “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.” Jesus is calling for persistence and the recognition of the fact that we need to ask. We need to know that we don’t know so that we are compelled to ask in order to know. In asking we are using the means of prayer, so that prayer becomes our channel of communication with God. The Bible commands us to pray without ceasing. An example is the persistent widow whose needs were met because she never gave up on asking. In praying, we are acknowledging the fact that God is the provider. Therefore we are turning to Him to provide for us in our times of need. Wesley also acknowledges the way set clearly for us by the apostles so that we don’t just pray but we pray as we have been commanded. Strong believers must be aware of the pardoning grace of God. Our loving God hears our prayers and listens to us attentively and is always ready to answer those prayers. He is not pleased when we don’t asked yet still remain disappointed. Wesley concludes this need for prayer by saying, “We must infer that all who desire the grace of God are to wait for it in the way of prayer.”
The Scriptures, as means of grace, must be part and parcel of daily worship by all believers. Wesley specifically mentions the need to spend time searching the Scriptures. John 5:39 says, “You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me.” Our Lord is commanding us to search the Scriptures in order to know who He is. The Bereans, after hearing Paul, searched the Scriptures daily. This was testified in their increasing faith in God. Faith comes by hearing and hearing through the word of God. Those who are willing to hear must hear what the word of God is saying. Wesley adds that “hearing, reading, and meditating are contained” in the searching of the Scriptures. Knowledge of Scriptures confirms and increases true wisdom in us. This wisdom is granted us faithfully by God. Apostle Paul mentions to Timothy, “And how from infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus.” Apostle Paul then adds that, “All Scripture is God breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work.” In order to know what we really ought to witness about or say in order to remain in God’s will, we must be equipped with knowledge of Scripture. When we earnestly search the Scriptures we become “perfect, and thoroughly furnished unto all good works.” The good thing about this, according to Wesley, is that it is for everybody, believers and sinners alike. Both are capable of enjoying the presence of God through searching the Scriptures.
The other way of experiencing the increase of the grace of God is “to wait for it in partaking of the Lord’s Supper.” 1 Corinthians 11:23ff clearly stipulates the reasons why we partake of the Lord’s Supper. Wesley says that by partaking of the Lord’s Supper, “Ye openly exhibit the same, by these visible signs, before God, and angels, and men; ye manifest your solemn remembrance of his death, till he cometh in the clouds of heaven.” We are only required to observe a thorough self-examination so that we understand what we are doing in participating in the Lord’s Supper. We have to be comfortable, knowing all well that we are having communion with the Lord. Nevertheless, we cannot ignore the fact that this is a command and so all Christians are called upon to participate. We express our true belief that Christ died for our sins and we can now live victoriously knowing that we have been set free. It should be solemn yet celebratory since the cross is a sign of victory. The Apostle mentions the importance of this in 1 Corinthians 10:16-17; “Is not the cup of thanksgiving for which we give thanks a participation in the body of Christ? Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf.” The unity we enjoy as the body of Christ must not be taken for granted.
Wesley then embarks on the misuse of these means. He says that men who have continued to trust their own judgment have ended up forgetting the real meaning of the Scriptures and have allowed themselves to corrupt in the process. We are not supposed to trust in these means, we are supposed to trust in God. “If I am troubled when I willfully disobey God, it is plain his Spirit is still striving with me; but if I am not troubled at willful sin, it is plain I am given up to a reprobate mind.” Another problem that Wesley addresses is the “seeking salvation by works.” Observance of the rituals does not grant us a free ticket to heaven. We cannot base our salvation on our own merits. It is not our faithfulness that has kept us in God’s will but it is Christ faithfulness on the cross. God has appointed the way of salvation. We are therefore not to sit there and wait but to seek that way of salvation which He has appointed. Others have also abused these means of grace by saying that if we are Christians, and dead in with Christ, then we don’t have to follow them. By doing so, we end up telling God that we are capable of being on our own and do not need His guidance any more. God’s commands must be taken for granted.
Analysis
Wesley’s sermon is absolutely practicable. The intention of these means of grace is to draw believers closer to God and to win sinners to the Lord. Wesley says that “God himself is generally pleased to use these means in bringing a sinner to salvation.” It only takes a conversation, an awakening sermon, or just providence to draw a sinner to God. The agents that God has put in place are those that who have been saved and are partakers in these means of grace. It only takes a simple step after conviction and not a thousand outward attempts to please God. Wesley adds, “Having now a desire to from the wrath to come, he purposely goes to hear how it may be done. If he finds a preacher who speaks to the heart, he is amazed, and begins searching the Scriptures, whether these things are so? The more he hears and reads, the more convinced he is; and the more he meditates thereon day and night.” This is the only way that a disciplined routine can be adopted and willfully practiced. “And thus he continues in God’s way, in hearing, reading, meditating, praying, and partaking of the Lord’s Supper, till God, in the manner that pleases Him speaks to his heart, “Thy faith hath saved thee. Go in peace.” It is however upon us that have been saved to ensure that the newly saved is aware of the wonders that God is doing and is about to do in their lives. Wesley is very practical and clear. The advice that we give to a sinner plays a very crucial role in determining what they receive and what they reject. We have to use every means ordained by God in order to serve others and bring them to the knowledge of Christ.
Conclusion
These means of grace must be used as commanded by God. “God is above all means.” We cannot attempt to limit God to what suits us only. God does what He does whenever He pleases. We have to remember that we are just mere servants. Unfortunately we don’t behave so. “He can convey his grace, either in or out of any of the means which he hath appointed.” God is not hindered by our hindrances. He is always ready and willing to save. We don’t have any merits just because we use these means. We must deeply be convicted about using them otherwise we may be playing God. We cannot also separate these means from God. The moment we do that we blown away like uselessness. Wesley adds, “Settle this in your heart, that the opus operatum, the mere work done, profiteth nothing; that there is no power to save, but in the Spirit of God, no merit, but in the blood of Christ; that consequently, even what God ordains, conveys no grace to the soul, if you trust not in Him alone.” We must also be wary of self praise after using these means. We must “let God in all things be glorified through Christ Jesus.”
Friday, November 23, 2007
GREAT IS THY FAITHFULNESS, Thomas Chisholm
Verse 1
Great is Thy faithfulness, O God my father!
There is no shadow of turning with Thee;
Thou changest not, Thy compassions, they fail not:
As thou hast been Thou forever wilt be.
Chorus:
Great is Thy faithfulness, Great is Thy faithfulness,
Morning by morning new mercies I see:
All I have needed Thy hand hath provided
Great is Thy faithfulness, Lord unto me!
Verse 2
Summer and winter, and springtime and harvest,
Sun, moon and stars in their courses above,
Join with all nature in manifold witness
To Thy great faithfulness, mercy and love.
Verse 3
Pardon for sin and a peace that endureth.
Thine own dear presence to cheer and to guide,
Strength for today and bright hope for tomorrow
Blessings all mine, with ten thousand beside!
Great is Thy faithfulness, O God my father!
There is no shadow of turning with Thee;
Thou changest not, Thy compassions, they fail not:
As thou hast been Thou forever wilt be.
Chorus:
Great is Thy faithfulness, Great is Thy faithfulness,
Morning by morning new mercies I see:
All I have needed Thy hand hath provided
Great is Thy faithfulness, Lord unto me!
Verse 2
Summer and winter, and springtime and harvest,
Sun, moon and stars in their courses above,
Join with all nature in manifold witness
To Thy great faithfulness, mercy and love.
Verse 3
Pardon for sin and a peace that endureth.
Thine own dear presence to cheer and to guide,
Strength for today and bright hope for tomorrow
Blessings all mine, with ten thousand beside!
Tuesday, November 20, 2007
Sermon 16: The Means of Grace
SERMON 16
THE MEANS OF GRACE.
“Ye are gone away from mine ordinances, and have not kept them.”
Malachi 3:7.
I.
1. BUT are there any ordinances now, since life and immortality were brought to light by the gospel? Are there, under the Christian dispensation, any means ordained of God, as the usual channels of his grace? This question could never have been proposed in the apostolical church, unless by one who openly avowed himself to be a Heathen; the whole body of Christians being agreed, that Christ had ordained certain outward means, for conveying his grace into the souls of men. Their constant practice set this beyond all dispute; for so long as “all that believed were together, and had all things common,” (Acts 2:44,) “they continued steadfastly in the teaching of the Apostles, and in breaking of bread, and in prayers.” (Verse 42.)
2. But in process of time, when “the love of many waxed cold,” some began to mistake the means for the end, and to place religion rather in doing those outward works, than in a heart renewed after the image of God. They forgot that “the end of” every “commandment is love, out of a pure heart,” with “faith unfeigned” the loving the Lord their God with all their heart, and their neighbor as themselves; and the being purified from pride, anger, and evil desire, by a “faith of the Operation of God.” Others seemed to imagine, that though religion did not principally consist in these
outward means, yet there was something in them wherewith God was well pleased; something that would still make them acceptable in his sight, though they were not exact in the weightier matters of the law, in justice, mercy, and the love of God.
3. It is evident, in those who abused them thus, they did not conduce to the end for which they were ordained: Rather, the things which should have been for their health, were to them an occasion of falling. They were so far from receiving any blessing therein, that they only drew down a curse upon their head; so far from growing more heavenly in heart and life, that they were two-fold more the children of hell than before. Others, clearly perceiving that these means did not convey the grace of God to those children of the devil, began, from this particular case, to draw a general conclusion, — that they were not means of conveying the grace of God.
4. Yet the number of those who abused the ordinances of God, was far greater than of those who despised them, till certain men arose, not only of great understanding, (sometimes joined with considerable learning,) but who likewise appeared to be men of love, experimentally acquainted with true, inward religion. Some of these were burning and shining lights, persons famous in their generations, and such as had well deserved of the church of Christ, for standing in the gap against the overflowings of
ungodliness.
It cannot be supposed, that these holy and venerable men intended any more, at first, than to show that outward religion is nothing worth, without the religion of the heart; that “God is a Spirit, and they who worship him must worship him in spirit and in truth;” that, therefore, external worship is lost labor, without a heart devoted to God; that the outward ordinances of God then profit much, when they advance inward
holiness, but, when they advance it not, are unprofitable and void, are lighter than vanity; yea, that when they are used, as it were in the place of this, they are an utter abomination to the Lord.
5. Yet it is not strange, if some of these, being strongly convinced of that horrid profanation of the ordinances of God, which had spread itself over the whole church, and well nigh driven true religion out of the world, — in their fervent zeal for the glory of God, and the recovery of souls from that fatal delusion, — spake as if outward religion were absolutely nothing, as if it had no place in the religion of Christ. It is not surprising at all, if they should not always have expressed themselves with sufficient caution; so that unwary hearers might believe they condemned all outward means, as altogether unprofitable, and as not designed of God to be the ordinary channels of conveying his grace into the souls of men.
Nay, it is not impossible, some of these holy men did, at length, themselves fall into this opinion; in particular those who, not by choice, but by the providence of God, were cut off from all these ordinances; perhaps wandering up and down, having no certain abiding-place, or dwelling in dens and caves of the earth. These, experiencing the grace of God in themselves, though they were deprived of all outward means, might infer that the same grace would be given to them who of set purpose
abstained from them.
6. And experience shows how easily this notion spreads, and insinuates itself into the minds of men; especially of those who are thoroughly awakened out of the sleep of death, and begin to feel the weight of their sins a burden too heavy to be born. These are usually impatient of their present state; and, trying every way to escape from it, they are always ready to catch at any new thing, any new proposal of ease or happiness.
They have probably tried most outward means, and found no ease in them; it may be, more and more of remorse, and fear, and sorrow, and condemnation. It is easy, therefore, to persuade these, that it is better for them to abstain from all those means. They are already weary of striving (as it seems) in vain, of laboring in the fire; and are therefore glad of any pretense to cast aside that wherein their soul has no pleasure, to give over the painful strife, and sink down into an indolent inactivity.
II.
1. In the following discourse, I propose to examine at large, whether there
are any means of grace. By “means of grace” I understand outward signs, words, or actions, ordained of God, and appointed for this end, to be the ordinary channels
whereby he might convey to men, preventing, justifying, or sanctifying grace.
I use this expression, means of grace, because I know none better; and because it has been generally used in the Christian Church for many ages — in particular by our own Church, which directs us to bless God both for the means of grace, and hope of glory; and teaches us, that a sacrament is “an outward sign of inward grace, and a means whereby we receive the same.”,
The chief of these means are prayer, whether in secret or with the great congregation; searching the Scriptures; (which implies reading, hearing, and meditating thereon;) and receiving the Lord’s supper, eating bread and drinking wine in remembrance of Him: And these we believe to be ordained of God, as the ordinary channels of conveying his grace to the souls of men.
2. But we allow, that the whole value of the means depends on their actual
subservience to the end of religion; that, consequently, all these means, when separate from the end, are less than nothing and vanity; that if they do not actually conduce to the knowledge and love of God, they are not acceptable in his sight; yea, rather, they are an abomination before him, a stink in his nostrils; he is weary to bear them. Above all, if they are used as a kind of commutation for the religion they were designed to subserve, it is not easy to find words for the enormous folly and wickedness of thus turning God’s arms against himself; of keeping Christianity out of the heart by those very means which were ordained for the bringing it in.
3. We allow, likewise, that all outward means whatever, if separate from the Spirit of God, cannot profit at all, cannot conduce, in any degree, either to the knowledge or love of God. Without controversy, the help that is done upon earth, He doeth it himself. It is He alone who, by his own almighty power, worketh in us what is pleasing in his sight; and all outward things, unless He work in them and by them, are mere weak and beggarly elements. Whosoever, therefore, imagines there is any intrinsic power in any means whatsoever, does greatly err, not knowing the
Scriptures, neither the power of God. We know that there is no inherent power in the words that are spoken in prayer, in the letter of Scripture read, the sound thereof heard, or the bread and wine received in the Lord’s supper; but that it is God alone who is the Giver of every good gift, the Author of all grace; that the whole power is of Him, whereby, through any of these, there is any blessing conveyed to our souls. We know, likewise, that he is able to give the same grace, though there were no means on the face of the earth. In this sense, we may affirm, that, with regard to God,
there is no such thing as means; seeing he is equally able to work whatsoever pleaseth him, by any, or by none at all.
4. We allow farther, that the use of all means whatever will never atone for one sin; that it is the blood of Christ alone, whereby any sinner can be reconciled to God; there being no other propitiation for our sins, no other fountain for sin and uncleanness. Every believer in Christ is deeply convinced that there is no merit but in Him; that there is no merit in any of his own works; not in uttering the prayer, or searching the Scripture, or hearing the word of God, or eating of that bread and drinking of that cup. So that if no more be intended by the expression some have used, “Christ is the only means of grace,” than this, — that He is the only meritorious cause of it, it cannot be gainsayed by any who know the grace of God.
5. Yet once more: We allow, though it is a melancholy truth, that a large proportion of those who are called Christians, do to this day abuse the means of grace to the destruction of their souls. This is doubtless the case with all those who rest content in the form of godliness, without the power. Either they fondly presume they are Christians already, because they do thus and thus, — although Christ was never yet revealed in their hearts, nor the love of God shed abroad therein: — Or else they suppose they shall infallibly be so, barely because they use these means; idly
dreaming, (though perhaps hardly conscious thereof,) either that there is some kind of power therein, whereby, sooner or later, (they know not when,) they shall certainly be made holy; or that there is a sort of merit in using them, which will surely move God to give them holiness, or accept them without it.
6. So little do they understand that great foundation of the whole Christian
building, “By grace are ye saved:” Ye are saved from your sins, from the guilt and power thereof, ye are restored to the favor and image of God, not for any works, merits, or deservings of yours, but by the free grace, the mere mercy of God, through the merits of his well beloved Son: Ye are thus saved, not by any power, wisdom, or strength, which is in you, or in any other creature; but merely through the grace or power of the Holy Ghost, which worketh all in all.
7. But the main question remains: “We know this salvation is the gift and the work of God; but how (may one say who is convinced he hath it not) may I attain thereto?” If you say, “Believe, and thou shalt be saved!” he answers, “True: but how shall I believe?” You reply, “Wait upon God.” “Well; but how am I to wait? In the means of grace, or out of them? Am I to wait for the grace of God which bringeth salvation, by using these means, or by laying them aside?”
8. It cannot possibly be conceived, that the word of God should give no direction in so important a point; or, that the Son of God, who came down from heaven for us men and for our salvation, should have left us undetermined with regard to a question wherein our salvation is so nearly concerned.
And, in fact, he hath not left us undetermined he hath shown us the way wherein we should go. We have only to consult the oracles of God; to inquire what is written there; and, if we simply abide by their decision, there can no possible doubt remain.
III.
1. According to this, according to the decision of holy writ, all who desire
the grace of God are to wait for it in the means which he hath ordained; in using, not in laying them aside.
And, First, all who desire the grace of God are to wait for it in the way of prayer. This is the express direction of our Lord himself. In his Sermon upon the Mount, after explaining at large wherein religion consists, and describing the main branches of it, he adds, “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.” (Matthew 7:7, 8.) Here we are in the plainest manner directed to ask, in order to, or as a means of, receiving; to seek, in order to find, the grace of God, the pearl of great price; and to knock, to continue asking and seeking, if we would enter into his kingdom.
2. That no doubt might remain, our Lord labors this point in a more peculiar manner. He appeals to every man’s own heart: “What man is there of you, who, if his son ask bread, will he give him a stone? Or, if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven,” the Father of angels and men, the Father of the spirits of all flesh, “give good things to them that ask him?” (Verses 9-11.) Or, as he expresses himself on another occasion, including all good things in one,
“How much more shall your heavenly Father give the Holy Spirit to them that ask him?” (Luke 11:13.) It should be particularly observed here, that the persons directed to ask had not then received the Holy Spirit: Nevertheless our Lord directs them to use this means, and promises that it should be effectual; that upon asking they should receive the Holy Spirit, from him whose mercy is over all his works.
3. The absolute necessity of using this means, if we would receive any gift from God, yet farther appears from that remarkable passage which immediately precedes these words: “And he said unto them,” whom he had just been teaching how to pray, “Which of you shall have a friend, and shall go unto him at midnight, and shall say unto him, Friend, lend me three loaves: And he from within shall answer, Trouble me not; I cannot rise and give thee. I say unto you, though he will not rise and give him,
because he is his friend, yet because of his importunity, he will rise, and give him as many as he needeth. And I say unto you, Ask, and it shall be given you.” (Luke 11:5, 7-9.) “Though he will not give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.” How could our blessed Lord more plainly declare, that we may receive of God, by this means, by importunately asking, what otherwise we should not receive at all?
4. “He spake also another parable, to this end, that men ought always to pray, and not to faint,” till through this means they should receive of God whatsoever petition they asked of him: “There was in a city a judge which feared not God, neither regarded man. And there was a widow in that city, and she came unto him, saying, Avenge me of my adversary. And he would not for a while; but afterwards he said within himself, Though I fear not God, nor regard man, yet because this widow troubleth me, I will avenge her, lest, by her continual coming, she weary me.” (Luke 18:1–5.) The application of this our Lord himself hath made: “Hear what the unjust judge saith!” Because she continues to ask, because she will take no denial, therefore I will avenge her. “And shall not God avenge his own elect, which cry day and night unto him? I tell you he will avenge them speedily,” if they pray end faint not.
5. A direction, equally full and express, to wait for the blessings of God in
private prayer, together with a positive promise, that, by this means, we shall obtain the request of our lips, he hath given us in those well-known words: “Enter into thy closet, and, when thou hast shut thy door, pray to thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee openly.” (Matthew 6:6.)
6. If it be possible for any direction to be more clear, it is that which God hath given us by the Apostle, with regard to prayer of every kind, public or private, and the blessing annexed thereto: “If any of you lack wisdom, let him ask of God, that giveth to all men liberally,” (if they ask; otherwise “ye have not, because ye ask not,” James 4:2,) “and upbraideth not; and it shall be given him.” (James 1:5.) If it be objected, “But this is no direction to unbelievers; to them who know not the pardoning grace of God: For the Apostle adds, ‘But let him ask in faith;’ otherwise, ‘let him not think that he shall receive any thing of the Lord:’” I answer, The meaning of the word faith, in this place, is fixed by the Apostle himself, as if it were on purpose to obviate this objection, in the words immediately following: “Let him ask in faith, nothing wavering,” nothing doubting, mhden diakrinomenov. Not doubting but God heareth his prayer, and will fulfill the desire of his heart. The gross, blasphemous absurdity of supposing faith, in this place, to be taken in the full Christian meaning, appears hence: It is supposing the Holy Ghost to direct a man who knows he has not this faith, (which is here termed wisdom,) to ask it of God, with a positive promise that “it shall be given him;” and then immediately to subjoin, that it shall not be given him, unless he have it before he asks for it! But who can bear such a supposition? From this scripture, therefore, as well as those cited above, we must infer, that all who desire the grace of God are to wait for it in the way of prayer.
7. Secondly. All who desire the grace of God are to wait for it in searching
the Scriptures.
Our Lord’s direction, with regard to the use of this means, is likewise plain and clear. “Search the Scriptures,” saith he to the unbelieving Jews, “for they testify of me.” (John 5:39.) And for this very end did he direct them to search the Scriptures, that they might believe in him. The objection, that “this is not a command, but only an assertion, that they did search the Scriptures,” is shamelessly false. I desire those who urge it, to let us know how a command can be more clearly expressed, than in those terms, Ereunate tav grafav. It is as peremptory as so many
words can make it. And what a blessing from God attends the use of this means, appears from what is recorded concerning the Bereans; who, after hearing St. Paul,
“searched the Scriptures daily, whether those things were so. Therefore many of them believed” — found the grace of God, in the way which he had ordained. (Acts 27:11, 12.) It is probable, indeed, that in some of those who had “received the word with all readiness of mind,” “faith came,” as the same Apostle speaks, “by hearing,” and was only confirmed by reading the Scriptures: But it was observed above, that under the general term of searching the Scriptures, both hearing, reading, and meditating are contained.
8. And that this is a means whereby God not only gives, but also confirms and increases, true wisdom, we learn from the words of St. Paul to Timothy: “From a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.” (2 Timothy 3:15.) The same truth (namely, that this is the great means God has ordained for conveying his manifold grace to man) is delivered, in the fullest manner that can be conceived, in the words which
immediately follow: “All Scripture is given by inspiration of God;” consequently, all Scripture is infallibly true; “and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” to the end “that the man of God may be perfect, thoroughly furnished unto all good works.” (Verses 16,17.)
9. It should be observed, that this is spoken primarily and directly of the Scriptures which Timothy had known from a child; which must have been those of the Old Testament, for the New was not then wrote. How far then was St. Paul (though he was “not a whit behind the very chief of the Apostles,” nor, therefore, I presume, behind any man now upon earth) from making light of the Old Testament! Behold this, lest ye one day “wonder and perish,” ye who make so small account of one half of the oracles of God! Yea, and that half of which the Holy Ghost expressly declares, that it is “profitable,” as a means ordained of God, for this very thing, “for doctrine, for reproof, for correction, for instruction in righteousness;” to the end, “the man of God may be perfect, thoroughly furnished unto all good works.”
10. Nor is this profitable only for the men of God, for those who walk already in the light of his countenance; but also for those who are yet in darkness, seeking him whom they know not. Thus St. Peter, “We have also a more sure word of prophecy:” Literally, “And we have the prophetic word more sure;” Kai ecomen bebaioteron ton profhtikon logon confirmed by our being “eye-witnesses of his Majesty,” and
“hearing the voice which came from the excellent glory;” unto which — prophetic word; so he styles the Holy Scriptures — “ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the Day-star arise in your hearts.” (2 Peter 1:19.) Let all, therefore, who desire that day to dawn upon their hearts, wait for it in searching the Scriptures.
11. Thirdly. All who desire an increase of the grace of God are to wait for it in partaking of the Lord’s supper: For this also is a direction himself hath given. “The same night in which he was betrayed, he took bread, and brake it, and said, Take, eat; this is my body;” that is, the sacred sign of my body: “This do in remembrance of me.” Likewise, “he took the cup, saying, This cup is the new testament,” or covenant, “in my blood;” the sacred sign of that covenant; “this do ye in remembrance of me.” “For as often as ye eat this bread, and drink this cup, ye do show forth the Lord’s death till he come:” (1 Corinthians 11:23, etc.:) Ye openly exhibit the same, by these visible signs, before God, and angels, and men; ye manifest your solemn remembrance of his death, till he cometh in the clouds of heaven.
Only “let a man” first “examine himself,” whether he understand the nature and design of this holy institution, and whether he really desire to be himself made conformable to the death of Christ; and so, nothing doubting, “let him eat of that bread, and drink of that cup.” (Verse 28.) Here, then, the direction first given by our Lord is expressly repeated by the Apostle: “Let him eat; let him drink;” (esqietw, pinetw, both in the imperative mood;) words not implying a bare permission only, but a clear,
explicit command; a command to all those who either already are filled with peace and joy in believing, or can truly say, “The remembrance of our sins is grievous unto us, the burden of them is intolerable.”
12. And that this is also an ordinary, stated means of receiving the grace of God, is evident from those words of the Apostle, which occur in the preceding chapter: “The cup of blessing which we bless, is it not the communion,” or communication, “of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” (1 Corinthians 10:16.) Is not the eating of that bread, and the drinking of that cup, the outward, visible means, whereby God conveys into our souls all that spiritual grace, that righteousness, and peace, and joy in the Holy Ghost, which were purchased by the body of Christ once broken and the blood of Christ once shed for us? Let all, therefore, who truly desire the grace of God, eat of that bread, and drink of that cup.
IV.
1. But as plainly as God hath pointed out the way wherein he will be inquired after, innumerable are the objections which men, wise in their own eyes, have, from time to time, raised against it. It may be needful to consider a few of these; not because they are of weight in themselves, but because they have so often been used, especially of late years, to turn the lame out of the way; yea, to trouble and subvert those who did run well, till Satan appeared as an angel of light.
The first and chief of these is, “You cannot use these means (as you call them) without trusting in them.” I pray, where is this written? I expect you should show me plain Scripture for your assertion: Otherwise I dare not receive it; because I am not convinced that you are wiser than God. If it really had been as you assert, it is certain Christ must have known it. And if he had known it, he would surely have warned us; he would have revealed it long ago. Therefore, because he has not, because there is no tittle of this in the whole revelation of Jesus Christ, I am as fully assured your assertion is false, as that this revelation is of God. “However, leave them off for a short time, to see whether you trusted in them or no.” So I am to disobey God, in order to know whether I trust in obeying him! And do you avow this advice? Do you deliberately teach to “do evil, that good may come?” O tremble at the sentence of God against such teachers! Their “damnation is just.” “Nay, if you are troubled when you leave them off, it is plain you trusted in them.” By no means. If I am troubled when I willfully disobey God, it is plain his Spirit is still striving with me; but if I am not troubled at willful sin, it is plain I am given up to a reprobate mind. But what do you mean by “trusting in them?” — looking for the blessing of God therein? believing, that if I wait in this way, I shall attain what
otherwise I should not? So I do. And so I will, God being my helper, even to my life’s end. By the grace of God I will thus trust in them, till the day of my death; that is, I will believe, that whatever God hath promised, he is faithful also to perform. And seeing he hath promised to bless me in this way, I trust it shall be according to his word.
2. It has been, Secondly, objected, “This is seeking salvation by works.” Do you know the meaning of the expression you use? What is seeking salvation by works? In the writings of St. Paul, it means, either seeking to be saved by observing the ritual works of the Mosaic law; or expecting salvation for the sake of our own works, by the merit of our own righteousness. But how is either of these implied in my waiting in the way God has ordained, and expecting that he will meet me there, because he has
promised so to do? I do expect that he will fulfill his word, that he will meet and bless me in this way. Yet not for the sake of any works which I have done, nor for the merit of my righteousness; but merely through the merits, and sufferings,
and love of his Son, in whom he is always well pleased.
3. It has been vehemently objected, Thirdly, “that Christ is the only means of grace.” I answer, this is mere playing upon words. Explain your term, and the objection vanishes away. When we say, “Prayer is a means of grace,” we understand a channel through which the grace of God is conveyed. When you say, “Christ is the means of grace,” you understand the sole price and purchaser of it; or, that “no man cometh unto the Father, but through him.” And who denies it? But this is utterly wide of the question.
4. “But does not the Scripture” (it has been objected, Fourthly) “direct us to wait for salvation? Does not David say, ‘My soul waiteth upon God, for of him cometh my salvation?’ And does not Isaiah teach us the same thing, saying, ‘O Lord, we have waited for thee?’” All this cannot be denied. Seeing it is the gift of God, we are undoubtedly to wait on him for salvation. But how shall we wait? If God himself has appointed a way, can you find a better way of waiting for him? But that he hath appointed a way hath been shown at large, and also what that way is. The very words
of the Prophet, which you cite, put this out of all question. For the whole sentence runs thus: — “In the way of thy judgments,” or ordinances, “O Lord, have we waited for thee.” (Isaiah 26:8.) And in the very same way did David wait, as his own words abundantly testify: “I have waited for thy saving health, O Lord, and have kept thy law. Teach me, O Lord, the way of thy statutes, and I shall keep it unto the end.”
5. “Yea,” say some, “but God has appointed another way. —’Stand still, and see the salvation of God.’” Let us examine the Scriptures to which you refer. The first of them, with the context, runs thus: — “And when Pharaoh drew nigh, the children of Israel lifted up their eyes; and they were sore afraid. And they said unto Moses,
Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? And Moses said unto the people, Fear ye not; stand still, and see the salvation of the Lord. And the Lord said unto Moses, Speak unto the children of Israel that they go forward. But lift thou up thy rod, and stretch out thine hand over the sea, and divide it. And the children of Israel shall go on dry
ground through the midst of the sea.” (Exodus 14:10, etc.) This was the salvation of God, which they stood still to see, by marching forward with all their might! The other passage, wherein this expression occurs, stands thus: “There
came some that told Jehoshaphat, saying, There cometh a great multitude against thee, from beyond the sea. And Jehoshaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all Judah. And Judah gathered themselves together to ask help of the Lord: Even out of all the cities they came to seek the Lord. And Jehoshaphat stood in the congregation, in the house of the Lord. — Then upon Jahaziel came the Spirit of the Lord. And he said, Be not dismayed by reason of this great
multitude. Tomorrow go ye down against them: Ye shall not need to fight in this battle. Set yourselves: Stand ye still, and see the salvation of the Lord. And they rose early in the morning, and went forth. And then they began to sing and to praise, the Lord set ambushments against the children of Moab, Ammon, and mount Seir: — and every one helped to destroy another.” (2 Chronicles 20:2, etc.) Such was the salvation which the children of Judah saw. But how does all this prove, that we ought not to wait for the grace of God in the means which he hath ordained?
6. I shall mention but one objection more, which, indeed, does not properly belong to this head: Nevertheless, because it has been so frequently urged, I may not wholly pass it by. “Does not St. Paul say, ‘If ye be dead with Christ, why are ye subject to
ordinances?’ (Colossians 2:20.) Therefore a Christian, one that is dead with Christ, need not use the ordinances any more.” So you say, “If I am a Christian, I am not subject to the ordinances of Christ!” Surely, by the absurdity of this, you must see at the first glance, that the ordinances here mentioned cannot be the ordinances of Christ: That they must needs be the Jewish ordinances, to which it is certain a
Christian is no longer subject. And the same undeniably appears from the words immediately following, “Touch not, taste not, handle not;” all evidently referring to the ancient ordinances of the Jewish law.
So that this objection is the weakest of all. And, in spite of all, that great truth must stand unshaken, — that all who desire the grace of God, are to wait for it in the means which he hath ordained.
V.
1. But this being allowed, that all who desire the grace of God are to wait
for it in the means he hath ordained; it may still be inquired, how those means should be used, both as to the order and the manner of using them. With regard to the former, we may observe, there is a kind of order, wherein God himself is generally pleased to use these means in bringing a sinner to salvation. A stupid, senseless wretch is going on in his own way, not having God in all his thoughts, when God comes upon him unawares, perhaps by an awakening sermon or conversation, perhaps by some awful providence, or, it may be, by an immediate stroke of his convincing Spirit,
without any outward means at all. Having now a desire to flee from the wrath to come, he purposely goes to hear how it may be done. If he finds a preacher who speaks to the heart, he is amazed, and begins searching the Scriptures, whether these things are so? The more he hears and reads, the more convinced he is; and the more he meditates thereon day and night. Perhaps he finds some other book which explains and enforces what he has heard and read in Scripture. And by all these means, the arrows of conviction sink deeper into his soul. He begins also to talk of the things of
God, which are ever uppermost in his thoughts; yea, and to talk with God; to pray to him; although, through fear and shame, he scarce knows what to say. But whether he can speak or no, he cannot but pray, were it only in “groans which cannot be uttered.” Yet, being in doubt, whether “the high and lofty One that inhabiteth eternity” will regard such a sinner as him, he wants to pray with those who know God, with the faithful, in the great congregation. But here he observes others go up to the table of the Lord. He considers, “Christ has said, ‘Do this!’ How is it that I do not? I am too great a sinner. I am not fit. I am not worthy.” After struggling with these scruples awhile, he breaks through. And thus he continues in God’s way,
in hearing, reading, meditating, praying, and partaking of the Lord’s supper, till God, in the manner that pleases him, speaks to his heart, “Thy faith hath saved thee. Go in peace.”
2. By observing this order of God, we may learn what means to recommend to any particular soul. If any of these will reach a stupid, careless sinner, it is probably hearing, or conversation. To such, therefore, we might recommend these, if he has ever any thought about salvation. To one who begins to feel the weight of his sins, not only hearing the word of God, but reading it too, and perhaps other serious books, may be a means of deeper conviction. May you not advise him also, to meditate on what he reads, that it may have its full force upon his heart? Yea, and to speak
thereof, and not be ashamed, particularly among those who walk in the same path. When trouble and heaviness take hold upon him, should you not then earnestly exhort him to pour out his soul before God; “always to pray and not to faint;” and when he feels the worthlessness of his own prayers, are you not to work together with God, and remind him of going up into the house of the Lord, and praying with all that fear him? But if he does this, the dying word of his Lord will soon be brought to his
remembrance; a plain intimation, that this is the time when we should second the motions of the blessed Spirit. And thus may we lead him, step by step, through all the means which God has ordained; not according to our own will, but just as the Providence and the Spirit of God go before and open the way.
3. Yet, as we find no command in holy writ for any particular order to be observed herein, so neither do the providence and the Spirit of God adhere to any without variation; but the means into which different men are led, and in which they find the blessing of God, are varied, transposed, and combined together, a thousand different ways. Yet still our wisdom is to follow the leadings of his providence and his Spirit; to be guided herein, (more especially as to the means wherein we ourselves seek the grace of God,) partly by his outward providence, giving us the opportunity of using sometimes one means, sometimes another, partly by our experience, which it is whereby his free Spirit is pleased most to work in our heart. And in the mean time, the sure and general rule for all who groan for the salvation of God is this, — whenever opportunity serves, use all the means which God has ordained; for who knows in which God will meet thee with the grace that bringeth salvation?
4. As to the manner of using them, whereon indeed it wholly depends whether they shall convey any grace at all to the user; it behooves us, First, always to retain a lively sense, that God is above all means. Have a care, therefore, of limiting the Almighty. He doeth whatsoever and whensoever it pleaseth him. He can convey his grace, either in or out of any of the means which he hath appointed. Perhaps he will. “Who hath known the mind of the Lord? or who hath been his counselor?” Look then
every moment for his appearing! Be it at the hour you are employed in his ordinances; or before, or after that hour; or when you are hindered therefrom. He is not hindered; He is always ready, always able, always willing to save. “It is the Lord: Let him do what seemeth him good!” Secondly. Before you use any means, let it be deeply impressed on your soul, — there is no power in this. It is, in itself, a poor, dead, empty thing: Separate from God, it is a dry leaf, a shadow. Neither is there any merit in my using this; nothing intrinsically pleasing to God; nothing whereby I
deserve any favor at his hands, no, not a drop of water to cool my tongue. But, because God bids, therefore I do; because he directs me to wait in this way, therefore here I wait for his free mercy, whereof cometh my salvation. Settle this in your heart, that the opus operatum, the mere work done, profiteth nothing; that there is no power to save, but in the Spirit of God, no merit, but in the blood of Christ; that, consequently, even what God ordains, conveys no grace to the soul, if you trust not in Him alone. On the other hand, he that does truly trust in Him, cannot fall short of the grace of God, even though he were cut off from every outward ordinance,
though he were shut up in the center of the earth. Thirdly. In using all means, seek God alone. In and through every outward thing, look singly to the power of his Spirit, and the merits of his Son. Beware you do not stick in the work itself; if you do, it is all lost labor. Nothing short of God can satisfy your soul. Therefore, eye him in all, through all, and above all. Remember also, to use all means, as means; as ordained, not for their own sake, but in order to the renewal of your soul in righteousness and true holiness. If, therefore, they actually tend to this, well; but if not, they are dung and dross. Lastly. After you have used any of these, take care how you value yourself thereon: How you congratulate yourself as having done some
great thing. This is turning all into poison. Think, “If God was not there, what does this avail? Have I not been adding sin to sin? How long? O Lord! save, or I perish! O lay not this sin to my charge!” If God was there, if his love flowed into your heart, you have forgot, as it were, the outward work. You see, you know, you feel, God is all in all. Be abased. Sink down before him. Give him all the praise. “Let God in all things be glorified through Christ Jesus.” Let all your bones cry out, “My song shall be always of the loving kindness of the Lord: With my mouth will I ever be
telling of thy truth, from one generation to another!”
THE MEANS OF GRACE.
“Ye are gone away from mine ordinances, and have not kept them.”
Malachi 3:7.
I.
1. BUT are there any ordinances now, since life and immortality were brought to light by the gospel? Are there, under the Christian dispensation, any means ordained of God, as the usual channels of his grace? This question could never have been proposed in the apostolical church, unless by one who openly avowed himself to be a Heathen; the whole body of Christians being agreed, that Christ had ordained certain outward means, for conveying his grace into the souls of men. Their constant practice set this beyond all dispute; for so long as “all that believed were together, and had all things common,” (Acts 2:44,) “they continued steadfastly in the teaching of the Apostles, and in breaking of bread, and in prayers.” (Verse 42.)
2. But in process of time, when “the love of many waxed cold,” some began to mistake the means for the end, and to place religion rather in doing those outward works, than in a heart renewed after the image of God. They forgot that “the end of” every “commandment is love, out of a pure heart,” with “faith unfeigned” the loving the Lord their God with all their heart, and their neighbor as themselves; and the being purified from pride, anger, and evil desire, by a “faith of the Operation of God.” Others seemed to imagine, that though religion did not principally consist in these
outward means, yet there was something in them wherewith God was well pleased; something that would still make them acceptable in his sight, though they were not exact in the weightier matters of the law, in justice, mercy, and the love of God.
3. It is evident, in those who abused them thus, they did not conduce to the end for which they were ordained: Rather, the things which should have been for their health, were to them an occasion of falling. They were so far from receiving any blessing therein, that they only drew down a curse upon their head; so far from growing more heavenly in heart and life, that they were two-fold more the children of hell than before. Others, clearly perceiving that these means did not convey the grace of God to those children of the devil, began, from this particular case, to draw a general conclusion, — that they were not means of conveying the grace of God.
4. Yet the number of those who abused the ordinances of God, was far greater than of those who despised them, till certain men arose, not only of great understanding, (sometimes joined with considerable learning,) but who likewise appeared to be men of love, experimentally acquainted with true, inward religion. Some of these were burning and shining lights, persons famous in their generations, and such as had well deserved of the church of Christ, for standing in the gap against the overflowings of
ungodliness.
It cannot be supposed, that these holy and venerable men intended any more, at first, than to show that outward religion is nothing worth, without the religion of the heart; that “God is a Spirit, and they who worship him must worship him in spirit and in truth;” that, therefore, external worship is lost labor, without a heart devoted to God; that the outward ordinances of God then profit much, when they advance inward
holiness, but, when they advance it not, are unprofitable and void, are lighter than vanity; yea, that when they are used, as it were in the place of this, they are an utter abomination to the Lord.
5. Yet it is not strange, if some of these, being strongly convinced of that horrid profanation of the ordinances of God, which had spread itself over the whole church, and well nigh driven true religion out of the world, — in their fervent zeal for the glory of God, and the recovery of souls from that fatal delusion, — spake as if outward religion were absolutely nothing, as if it had no place in the religion of Christ. It is not surprising at all, if they should not always have expressed themselves with sufficient caution; so that unwary hearers might believe they condemned all outward means, as altogether unprofitable, and as not designed of God to be the ordinary channels of conveying his grace into the souls of men.
Nay, it is not impossible, some of these holy men did, at length, themselves fall into this opinion; in particular those who, not by choice, but by the providence of God, were cut off from all these ordinances; perhaps wandering up and down, having no certain abiding-place, or dwelling in dens and caves of the earth. These, experiencing the grace of God in themselves, though they were deprived of all outward means, might infer that the same grace would be given to them who of set purpose
abstained from them.
6. And experience shows how easily this notion spreads, and insinuates itself into the minds of men; especially of those who are thoroughly awakened out of the sleep of death, and begin to feel the weight of their sins a burden too heavy to be born. These are usually impatient of their present state; and, trying every way to escape from it, they are always ready to catch at any new thing, any new proposal of ease or happiness.
They have probably tried most outward means, and found no ease in them; it may be, more and more of remorse, and fear, and sorrow, and condemnation. It is easy, therefore, to persuade these, that it is better for them to abstain from all those means. They are already weary of striving (as it seems) in vain, of laboring in the fire; and are therefore glad of any pretense to cast aside that wherein their soul has no pleasure, to give over the painful strife, and sink down into an indolent inactivity.
II.
1. In the following discourse, I propose to examine at large, whether there
are any means of grace. By “means of grace” I understand outward signs, words, or actions, ordained of God, and appointed for this end, to be the ordinary channels
whereby he might convey to men, preventing, justifying, or sanctifying grace.
I use this expression, means of grace, because I know none better; and because it has been generally used in the Christian Church for many ages — in particular by our own Church, which directs us to bless God both for the means of grace, and hope of glory; and teaches us, that a sacrament is “an outward sign of inward grace, and a means whereby we receive the same.”,
The chief of these means are prayer, whether in secret or with the great congregation; searching the Scriptures; (which implies reading, hearing, and meditating thereon;) and receiving the Lord’s supper, eating bread and drinking wine in remembrance of Him: And these we believe to be ordained of God, as the ordinary channels of conveying his grace to the souls of men.
2. But we allow, that the whole value of the means depends on their actual
subservience to the end of religion; that, consequently, all these means, when separate from the end, are less than nothing and vanity; that if they do not actually conduce to the knowledge and love of God, they are not acceptable in his sight; yea, rather, they are an abomination before him, a stink in his nostrils; he is weary to bear them. Above all, if they are used as a kind of commutation for the religion they were designed to subserve, it is not easy to find words for the enormous folly and wickedness of thus turning God’s arms against himself; of keeping Christianity out of the heart by those very means which were ordained for the bringing it in.
3. We allow, likewise, that all outward means whatever, if separate from the Spirit of God, cannot profit at all, cannot conduce, in any degree, either to the knowledge or love of God. Without controversy, the help that is done upon earth, He doeth it himself. It is He alone who, by his own almighty power, worketh in us what is pleasing in his sight; and all outward things, unless He work in them and by them, are mere weak and beggarly elements. Whosoever, therefore, imagines there is any intrinsic power in any means whatsoever, does greatly err, not knowing the
Scriptures, neither the power of God. We know that there is no inherent power in the words that are spoken in prayer, in the letter of Scripture read, the sound thereof heard, or the bread and wine received in the Lord’s supper; but that it is God alone who is the Giver of every good gift, the Author of all grace; that the whole power is of Him, whereby, through any of these, there is any blessing conveyed to our souls. We know, likewise, that he is able to give the same grace, though there were no means on the face of the earth. In this sense, we may affirm, that, with regard to God,
there is no such thing as means; seeing he is equally able to work whatsoever pleaseth him, by any, or by none at all.
4. We allow farther, that the use of all means whatever will never atone for one sin; that it is the blood of Christ alone, whereby any sinner can be reconciled to God; there being no other propitiation for our sins, no other fountain for sin and uncleanness. Every believer in Christ is deeply convinced that there is no merit but in Him; that there is no merit in any of his own works; not in uttering the prayer, or searching the Scripture, or hearing the word of God, or eating of that bread and drinking of that cup. So that if no more be intended by the expression some have used, “Christ is the only means of grace,” than this, — that He is the only meritorious cause of it, it cannot be gainsayed by any who know the grace of God.
5. Yet once more: We allow, though it is a melancholy truth, that a large proportion of those who are called Christians, do to this day abuse the means of grace to the destruction of their souls. This is doubtless the case with all those who rest content in the form of godliness, without the power. Either they fondly presume they are Christians already, because they do thus and thus, — although Christ was never yet revealed in their hearts, nor the love of God shed abroad therein: — Or else they suppose they shall infallibly be so, barely because they use these means; idly
dreaming, (though perhaps hardly conscious thereof,) either that there is some kind of power therein, whereby, sooner or later, (they know not when,) they shall certainly be made holy; or that there is a sort of merit in using them, which will surely move God to give them holiness, or accept them without it.
6. So little do they understand that great foundation of the whole Christian
building, “By grace are ye saved:” Ye are saved from your sins, from the guilt and power thereof, ye are restored to the favor and image of God, not for any works, merits, or deservings of yours, but by the free grace, the mere mercy of God, through the merits of his well beloved Son: Ye are thus saved, not by any power, wisdom, or strength, which is in you, or in any other creature; but merely through the grace or power of the Holy Ghost, which worketh all in all.
7. But the main question remains: “We know this salvation is the gift and the work of God; but how (may one say who is convinced he hath it not) may I attain thereto?” If you say, “Believe, and thou shalt be saved!” he answers, “True: but how shall I believe?” You reply, “Wait upon God.” “Well; but how am I to wait? In the means of grace, or out of them? Am I to wait for the grace of God which bringeth salvation, by using these means, or by laying them aside?”
8. It cannot possibly be conceived, that the word of God should give no direction in so important a point; or, that the Son of God, who came down from heaven for us men and for our salvation, should have left us undetermined with regard to a question wherein our salvation is so nearly concerned.
And, in fact, he hath not left us undetermined he hath shown us the way wherein we should go. We have only to consult the oracles of God; to inquire what is written there; and, if we simply abide by their decision, there can no possible doubt remain.
III.
1. According to this, according to the decision of holy writ, all who desire
the grace of God are to wait for it in the means which he hath ordained; in using, not in laying them aside.
And, First, all who desire the grace of God are to wait for it in the way of prayer. This is the express direction of our Lord himself. In his Sermon upon the Mount, after explaining at large wherein religion consists, and describing the main branches of it, he adds, “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.” (Matthew 7:7, 8.) Here we are in the plainest manner directed to ask, in order to, or as a means of, receiving; to seek, in order to find, the grace of God, the pearl of great price; and to knock, to continue asking and seeking, if we would enter into his kingdom.
2. That no doubt might remain, our Lord labors this point in a more peculiar manner. He appeals to every man’s own heart: “What man is there of you, who, if his son ask bread, will he give him a stone? Or, if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven,” the Father of angels and men, the Father of the spirits of all flesh, “give good things to them that ask him?” (Verses 9-11.) Or, as he expresses himself on another occasion, including all good things in one,
“How much more shall your heavenly Father give the Holy Spirit to them that ask him?” (Luke 11:13.) It should be particularly observed here, that the persons directed to ask had not then received the Holy Spirit: Nevertheless our Lord directs them to use this means, and promises that it should be effectual; that upon asking they should receive the Holy Spirit, from him whose mercy is over all his works.
3. The absolute necessity of using this means, if we would receive any gift from God, yet farther appears from that remarkable passage which immediately precedes these words: “And he said unto them,” whom he had just been teaching how to pray, “Which of you shall have a friend, and shall go unto him at midnight, and shall say unto him, Friend, lend me three loaves: And he from within shall answer, Trouble me not; I cannot rise and give thee. I say unto you, though he will not rise and give him,
because he is his friend, yet because of his importunity, he will rise, and give him as many as he needeth. And I say unto you, Ask, and it shall be given you.” (Luke 11:5, 7-9.) “Though he will not give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.” How could our blessed Lord more plainly declare, that we may receive of God, by this means, by importunately asking, what otherwise we should not receive at all?
4. “He spake also another parable, to this end, that men ought always to pray, and not to faint,” till through this means they should receive of God whatsoever petition they asked of him: “There was in a city a judge which feared not God, neither regarded man. And there was a widow in that city, and she came unto him, saying, Avenge me of my adversary. And he would not for a while; but afterwards he said within himself, Though I fear not God, nor regard man, yet because this widow troubleth me, I will avenge her, lest, by her continual coming, she weary me.” (Luke 18:1–5.) The application of this our Lord himself hath made: “Hear what the unjust judge saith!” Because she continues to ask, because she will take no denial, therefore I will avenge her. “And shall not God avenge his own elect, which cry day and night unto him? I tell you he will avenge them speedily,” if they pray end faint not.
5. A direction, equally full and express, to wait for the blessings of God in
private prayer, together with a positive promise, that, by this means, we shall obtain the request of our lips, he hath given us in those well-known words: “Enter into thy closet, and, when thou hast shut thy door, pray to thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee openly.” (Matthew 6:6.)
6. If it be possible for any direction to be more clear, it is that which God hath given us by the Apostle, with regard to prayer of every kind, public or private, and the blessing annexed thereto: “If any of you lack wisdom, let him ask of God, that giveth to all men liberally,” (if they ask; otherwise “ye have not, because ye ask not,” James 4:2,) “and upbraideth not; and it shall be given him.” (James 1:5.) If it be objected, “But this is no direction to unbelievers; to them who know not the pardoning grace of God: For the Apostle adds, ‘But let him ask in faith;’ otherwise, ‘let him not think that he shall receive any thing of the Lord:’” I answer, The meaning of the word faith, in this place, is fixed by the Apostle himself, as if it were on purpose to obviate this objection, in the words immediately following: “Let him ask in faith, nothing wavering,” nothing doubting, mhden diakrinomenov. Not doubting but God heareth his prayer, and will fulfill the desire of his heart. The gross, blasphemous absurdity of supposing faith, in this place, to be taken in the full Christian meaning, appears hence: It is supposing the Holy Ghost to direct a man who knows he has not this faith, (which is here termed wisdom,) to ask it of God, with a positive promise that “it shall be given him;” and then immediately to subjoin, that it shall not be given him, unless he have it before he asks for it! But who can bear such a supposition? From this scripture, therefore, as well as those cited above, we must infer, that all who desire the grace of God are to wait for it in the way of prayer.
7. Secondly. All who desire the grace of God are to wait for it in searching
the Scriptures.
Our Lord’s direction, with regard to the use of this means, is likewise plain and clear. “Search the Scriptures,” saith he to the unbelieving Jews, “for they testify of me.” (John 5:39.) And for this very end did he direct them to search the Scriptures, that they might believe in him. The objection, that “this is not a command, but only an assertion, that they did search the Scriptures,” is shamelessly false. I desire those who urge it, to let us know how a command can be more clearly expressed, than in those terms, Ereunate tav grafav. It is as peremptory as so many
words can make it. And what a blessing from God attends the use of this means, appears from what is recorded concerning the Bereans; who, after hearing St. Paul,
“searched the Scriptures daily, whether those things were so. Therefore many of them believed” — found the grace of God, in the way which he had ordained. (Acts 27:11, 12.) It is probable, indeed, that in some of those who had “received the word with all readiness of mind,” “faith came,” as the same Apostle speaks, “by hearing,” and was only confirmed by reading the Scriptures: But it was observed above, that under the general term of searching the Scriptures, both hearing, reading, and meditating are contained.
8. And that this is a means whereby God not only gives, but also confirms and increases, true wisdom, we learn from the words of St. Paul to Timothy: “From a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.” (2 Timothy 3:15.) The same truth (namely, that this is the great means God has ordained for conveying his manifold grace to man) is delivered, in the fullest manner that can be conceived, in the words which
immediately follow: “All Scripture is given by inspiration of God;” consequently, all Scripture is infallibly true; “and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” to the end “that the man of God may be perfect, thoroughly furnished unto all good works.” (Verses 16,17.)
9. It should be observed, that this is spoken primarily and directly of the Scriptures which Timothy had known from a child; which must have been those of the Old Testament, for the New was not then wrote. How far then was St. Paul (though he was “not a whit behind the very chief of the Apostles,” nor, therefore, I presume, behind any man now upon earth) from making light of the Old Testament! Behold this, lest ye one day “wonder and perish,” ye who make so small account of one half of the oracles of God! Yea, and that half of which the Holy Ghost expressly declares, that it is “profitable,” as a means ordained of God, for this very thing, “for doctrine, for reproof, for correction, for instruction in righteousness;” to the end, “the man of God may be perfect, thoroughly furnished unto all good works.”
10. Nor is this profitable only for the men of God, for those who walk already in the light of his countenance; but also for those who are yet in darkness, seeking him whom they know not. Thus St. Peter, “We have also a more sure word of prophecy:” Literally, “And we have the prophetic word more sure;” Kai ecomen bebaioteron ton profhtikon logon confirmed by our being “eye-witnesses of his Majesty,” and
“hearing the voice which came from the excellent glory;” unto which — prophetic word; so he styles the Holy Scriptures — “ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the Day-star arise in your hearts.” (2 Peter 1:19.) Let all, therefore, who desire that day to dawn upon their hearts, wait for it in searching the Scriptures.
11. Thirdly. All who desire an increase of the grace of God are to wait for it in partaking of the Lord’s supper: For this also is a direction himself hath given. “The same night in which he was betrayed, he took bread, and brake it, and said, Take, eat; this is my body;” that is, the sacred sign of my body: “This do in remembrance of me.” Likewise, “he took the cup, saying, This cup is the new testament,” or covenant, “in my blood;” the sacred sign of that covenant; “this do ye in remembrance of me.” “For as often as ye eat this bread, and drink this cup, ye do show forth the Lord’s death till he come:” (1 Corinthians 11:23, etc.:) Ye openly exhibit the same, by these visible signs, before God, and angels, and men; ye manifest your solemn remembrance of his death, till he cometh in the clouds of heaven.
Only “let a man” first “examine himself,” whether he understand the nature and design of this holy institution, and whether he really desire to be himself made conformable to the death of Christ; and so, nothing doubting, “let him eat of that bread, and drink of that cup.” (Verse 28.) Here, then, the direction first given by our Lord is expressly repeated by the Apostle: “Let him eat; let him drink;” (esqietw, pinetw, both in the imperative mood;) words not implying a bare permission only, but a clear,
explicit command; a command to all those who either already are filled with peace and joy in believing, or can truly say, “The remembrance of our sins is grievous unto us, the burden of them is intolerable.”
12. And that this is also an ordinary, stated means of receiving the grace of God, is evident from those words of the Apostle, which occur in the preceding chapter: “The cup of blessing which we bless, is it not the communion,” or communication, “of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” (1 Corinthians 10:16.) Is not the eating of that bread, and the drinking of that cup, the outward, visible means, whereby God conveys into our souls all that spiritual grace, that righteousness, and peace, and joy in the Holy Ghost, which were purchased by the body of Christ once broken and the blood of Christ once shed for us? Let all, therefore, who truly desire the grace of God, eat of that bread, and drink of that cup.
IV.
1. But as plainly as God hath pointed out the way wherein he will be inquired after, innumerable are the objections which men, wise in their own eyes, have, from time to time, raised against it. It may be needful to consider a few of these; not because they are of weight in themselves, but because they have so often been used, especially of late years, to turn the lame out of the way; yea, to trouble and subvert those who did run well, till Satan appeared as an angel of light.
The first and chief of these is, “You cannot use these means (as you call them) without trusting in them.” I pray, where is this written? I expect you should show me plain Scripture for your assertion: Otherwise I dare not receive it; because I am not convinced that you are wiser than God. If it really had been as you assert, it is certain Christ must have known it. And if he had known it, he would surely have warned us; he would have revealed it long ago. Therefore, because he has not, because there is no tittle of this in the whole revelation of Jesus Christ, I am as fully assured your assertion is false, as that this revelation is of God. “However, leave them off for a short time, to see whether you trusted in them or no.” So I am to disobey God, in order to know whether I trust in obeying him! And do you avow this advice? Do you deliberately teach to “do evil, that good may come?” O tremble at the sentence of God against such teachers! Their “damnation is just.” “Nay, if you are troubled when you leave them off, it is plain you trusted in them.” By no means. If I am troubled when I willfully disobey God, it is plain his Spirit is still striving with me; but if I am not troubled at willful sin, it is plain I am given up to a reprobate mind. But what do you mean by “trusting in them?” — looking for the blessing of God therein? believing, that if I wait in this way, I shall attain what
otherwise I should not? So I do. And so I will, God being my helper, even to my life’s end. By the grace of God I will thus trust in them, till the day of my death; that is, I will believe, that whatever God hath promised, he is faithful also to perform. And seeing he hath promised to bless me in this way, I trust it shall be according to his word.
2. It has been, Secondly, objected, “This is seeking salvation by works.” Do you know the meaning of the expression you use? What is seeking salvation by works? In the writings of St. Paul, it means, either seeking to be saved by observing the ritual works of the Mosaic law; or expecting salvation for the sake of our own works, by the merit of our own righteousness. But how is either of these implied in my waiting in the way God has ordained, and expecting that he will meet me there, because he has
promised so to do? I do expect that he will fulfill his word, that he will meet and bless me in this way. Yet not for the sake of any works which I have done, nor for the merit of my righteousness; but merely through the merits, and sufferings,
and love of his Son, in whom he is always well pleased.
3. It has been vehemently objected, Thirdly, “that Christ is the only means of grace.” I answer, this is mere playing upon words. Explain your term, and the objection vanishes away. When we say, “Prayer is a means of grace,” we understand a channel through which the grace of God is conveyed. When you say, “Christ is the means of grace,” you understand the sole price and purchaser of it; or, that “no man cometh unto the Father, but through him.” And who denies it? But this is utterly wide of the question.
4. “But does not the Scripture” (it has been objected, Fourthly) “direct us to wait for salvation? Does not David say, ‘My soul waiteth upon God, for of him cometh my salvation?’ And does not Isaiah teach us the same thing, saying, ‘O Lord, we have waited for thee?’” All this cannot be denied. Seeing it is the gift of God, we are undoubtedly to wait on him for salvation. But how shall we wait? If God himself has appointed a way, can you find a better way of waiting for him? But that he hath appointed a way hath been shown at large, and also what that way is. The very words
of the Prophet, which you cite, put this out of all question. For the whole sentence runs thus: — “In the way of thy judgments,” or ordinances, “O Lord, have we waited for thee.” (Isaiah 26:8.) And in the very same way did David wait, as his own words abundantly testify: “I have waited for thy saving health, O Lord, and have kept thy law. Teach me, O Lord, the way of thy statutes, and I shall keep it unto the end.”
5. “Yea,” say some, “but God has appointed another way. —’Stand still, and see the salvation of God.’” Let us examine the Scriptures to which you refer. The first of them, with the context, runs thus: — “And when Pharaoh drew nigh, the children of Israel lifted up their eyes; and they were sore afraid. And they said unto Moses,
Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? And Moses said unto the people, Fear ye not; stand still, and see the salvation of the Lord. And the Lord said unto Moses, Speak unto the children of Israel that they go forward. But lift thou up thy rod, and stretch out thine hand over the sea, and divide it. And the children of Israel shall go on dry
ground through the midst of the sea.” (Exodus 14:10, etc.) This was the salvation of God, which they stood still to see, by marching forward with all their might! The other passage, wherein this expression occurs, stands thus: “There
came some that told Jehoshaphat, saying, There cometh a great multitude against thee, from beyond the sea. And Jehoshaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all Judah. And Judah gathered themselves together to ask help of the Lord: Even out of all the cities they came to seek the Lord. And Jehoshaphat stood in the congregation, in the house of the Lord. — Then upon Jahaziel came the Spirit of the Lord. And he said, Be not dismayed by reason of this great
multitude. Tomorrow go ye down against them: Ye shall not need to fight in this battle. Set yourselves: Stand ye still, and see the salvation of the Lord. And they rose early in the morning, and went forth. And then they began to sing and to praise, the Lord set ambushments against the children of Moab, Ammon, and mount Seir: — and every one helped to destroy another.” (2 Chronicles 20:2, etc.) Such was the salvation which the children of Judah saw. But how does all this prove, that we ought not to wait for the grace of God in the means which he hath ordained?
6. I shall mention but one objection more, which, indeed, does not properly belong to this head: Nevertheless, because it has been so frequently urged, I may not wholly pass it by. “Does not St. Paul say, ‘If ye be dead with Christ, why are ye subject to
ordinances?’ (Colossians 2:20.) Therefore a Christian, one that is dead with Christ, need not use the ordinances any more.” So you say, “If I am a Christian, I am not subject to the ordinances of Christ!” Surely, by the absurdity of this, you must see at the first glance, that the ordinances here mentioned cannot be the ordinances of Christ: That they must needs be the Jewish ordinances, to which it is certain a
Christian is no longer subject. And the same undeniably appears from the words immediately following, “Touch not, taste not, handle not;” all evidently referring to the ancient ordinances of the Jewish law.
So that this objection is the weakest of all. And, in spite of all, that great truth must stand unshaken, — that all who desire the grace of God, are to wait for it in the means which he hath ordained.
V.
1. But this being allowed, that all who desire the grace of God are to wait
for it in the means he hath ordained; it may still be inquired, how those means should be used, both as to the order and the manner of using them. With regard to the former, we may observe, there is a kind of order, wherein God himself is generally pleased to use these means in bringing a sinner to salvation. A stupid, senseless wretch is going on in his own way, not having God in all his thoughts, when God comes upon him unawares, perhaps by an awakening sermon or conversation, perhaps by some awful providence, or, it may be, by an immediate stroke of his convincing Spirit,
without any outward means at all. Having now a desire to flee from the wrath to come, he purposely goes to hear how it may be done. If he finds a preacher who speaks to the heart, he is amazed, and begins searching the Scriptures, whether these things are so? The more he hears and reads, the more convinced he is; and the more he meditates thereon day and night. Perhaps he finds some other book which explains and enforces what he has heard and read in Scripture. And by all these means, the arrows of conviction sink deeper into his soul. He begins also to talk of the things of
God, which are ever uppermost in his thoughts; yea, and to talk with God; to pray to him; although, through fear and shame, he scarce knows what to say. But whether he can speak or no, he cannot but pray, were it only in “groans which cannot be uttered.” Yet, being in doubt, whether “the high and lofty One that inhabiteth eternity” will regard such a sinner as him, he wants to pray with those who know God, with the faithful, in the great congregation. But here he observes others go up to the table of the Lord. He considers, “Christ has said, ‘Do this!’ How is it that I do not? I am too great a sinner. I am not fit. I am not worthy.” After struggling with these scruples awhile, he breaks through. And thus he continues in God’s way,
in hearing, reading, meditating, praying, and partaking of the Lord’s supper, till God, in the manner that pleases him, speaks to his heart, “Thy faith hath saved thee. Go in peace.”
2. By observing this order of God, we may learn what means to recommend to any particular soul. If any of these will reach a stupid, careless sinner, it is probably hearing, or conversation. To such, therefore, we might recommend these, if he has ever any thought about salvation. To one who begins to feel the weight of his sins, not only hearing the word of God, but reading it too, and perhaps other serious books, may be a means of deeper conviction. May you not advise him also, to meditate on what he reads, that it may have its full force upon his heart? Yea, and to speak
thereof, and not be ashamed, particularly among those who walk in the same path. When trouble and heaviness take hold upon him, should you not then earnestly exhort him to pour out his soul before God; “always to pray and not to faint;” and when he feels the worthlessness of his own prayers, are you not to work together with God, and remind him of going up into the house of the Lord, and praying with all that fear him? But if he does this, the dying word of his Lord will soon be brought to his
remembrance; a plain intimation, that this is the time when we should second the motions of the blessed Spirit. And thus may we lead him, step by step, through all the means which God has ordained; not according to our own will, but just as the Providence and the Spirit of God go before and open the way.
3. Yet, as we find no command in holy writ for any particular order to be observed herein, so neither do the providence and the Spirit of God adhere to any without variation; but the means into which different men are led, and in which they find the blessing of God, are varied, transposed, and combined together, a thousand different ways. Yet still our wisdom is to follow the leadings of his providence and his Spirit; to be guided herein, (more especially as to the means wherein we ourselves seek the grace of God,) partly by his outward providence, giving us the opportunity of using sometimes one means, sometimes another, partly by our experience, which it is whereby his free Spirit is pleased most to work in our heart. And in the mean time, the sure and general rule for all who groan for the salvation of God is this, — whenever opportunity serves, use all the means which God has ordained; for who knows in which God will meet thee with the grace that bringeth salvation?
4. As to the manner of using them, whereon indeed it wholly depends whether they shall convey any grace at all to the user; it behooves us, First, always to retain a lively sense, that God is above all means. Have a care, therefore, of limiting the Almighty. He doeth whatsoever and whensoever it pleaseth him. He can convey his grace, either in or out of any of the means which he hath appointed. Perhaps he will. “Who hath known the mind of the Lord? or who hath been his counselor?” Look then
every moment for his appearing! Be it at the hour you are employed in his ordinances; or before, or after that hour; or when you are hindered therefrom. He is not hindered; He is always ready, always able, always willing to save. “It is the Lord: Let him do what seemeth him good!” Secondly. Before you use any means, let it be deeply impressed on your soul, — there is no power in this. It is, in itself, a poor, dead, empty thing: Separate from God, it is a dry leaf, a shadow. Neither is there any merit in my using this; nothing intrinsically pleasing to God; nothing whereby I
deserve any favor at his hands, no, not a drop of water to cool my tongue. But, because God bids, therefore I do; because he directs me to wait in this way, therefore here I wait for his free mercy, whereof cometh my salvation. Settle this in your heart, that the opus operatum, the mere work done, profiteth nothing; that there is no power to save, but in the Spirit of God, no merit, but in the blood of Christ; that, consequently, even what God ordains, conveys no grace to the soul, if you trust not in Him alone. On the other hand, he that does truly trust in Him, cannot fall short of the grace of God, even though he were cut off from every outward ordinance,
though he were shut up in the center of the earth. Thirdly. In using all means, seek God alone. In and through every outward thing, look singly to the power of his Spirit, and the merits of his Son. Beware you do not stick in the work itself; if you do, it is all lost labor. Nothing short of God can satisfy your soul. Therefore, eye him in all, through all, and above all. Remember also, to use all means, as means; as ordained, not for their own sake, but in order to the renewal of your soul in righteousness and true holiness. If, therefore, they actually tend to this, well; but if not, they are dung and dross. Lastly. After you have used any of these, take care how you value yourself thereon: How you congratulate yourself as having done some
great thing. This is turning all into poison. Think, “If God was not there, what does this avail? Have I not been adding sin to sin? How long? O Lord! save, or I perish! O lay not this sin to my charge!” If God was there, if his love flowed into your heart, you have forgot, as it were, the outward work. You see, you know, you feel, God is all in all. Be abased. Sink down before him. Give him all the praise. “Let God in all things be glorified through Christ Jesus.” Let all your bones cry out, “My song shall be always of the loving kindness of the Lord: With my mouth will I ever be
telling of thy truth, from one generation to another!”
Saturday, November 17, 2007
Sunday, November 11, 2007
Thursday, September 20, 2007
Monday, September 17, 2007
Where is GOD?
Last week we commemorated 9/11, one of the darkest moments of the 21st Century. 3000 thousand innocent lives died in the hands merciless individuals driven by hate. In the event of 9/11, many questions arose. Preacher after preacher tried to interpret the situation and others tried to link it to Biblical situations. 
It led many around the world to ask the question, "Where is God". Where was God in the midst of all this. A Nebraska Senator has even went ahead and sued God over natural disasters. We all remember Jesus' final words on the cross Eloi, Eloi, Lama Sabachthani. Does God really care during and after a disaster? Is God watching and surprised like us whenever a catastrophe occurs?
Epicurus, who lived 342-270 B.C., presented three concepts about God and human suffering: (1) If God wishes to prevent evil and cannot, He is not all powerful; (2) If God can prevent evil and will not, He is not good; (3) If God has the power and will to eliminate evil, why is there evil in the world? Epicurus didn't understand who God is but deep on the inside I am sure he felt a little bit different about all that he said about God. He was writing from "I wanna know more" point of view, "so I ask."
The truth of the matters is: God is there when it all happens. Sometimes we misuse the freedom he has given us do things our own way without honoring him at all. But God's love still surrounds us and each one of us called to respond and to share in his love. God is in the prayer vigils. He is in the rivers of tears flowing from everyone affected. He is in the community coming together to offer support to the families. He is at work in the love and strength people are offering each other. God is with us. Thomas Andrew Dorsey was a black jazz musician from Atlanta. In the twenties he gained a certain amount of notoriety as the composer of jazz tunes with suggestive lyrics, but he gave all that up in 1926 to concentrate exclusively on spiritual music. "Peace in the Valley" is one of his best known songs, but there is a story behind his most famous song that deserves to be told.
In 1932 the times were hard for Dorsey. Just trying to survive the depression years as a working musician meant tough sledding. On top of that, his music was not accepted by many people. Some said it was much too worldly-the devil's music, they called it. Many years later Dorsey could laugh about it. He said, "I got kicked out of some of the best churches in the land." But the real kick in the teeth came one night in St. Louis when he received a telegram informing him that his pregnant wife had died suddenly.
Dorsey was so filled with grief that his faith was shaken to the roots, but instead of wallowing in self-pity, he turned to the discipline he knew best-music. In the midst of agony he wrote the following lyrics:
Precious Lord, take my hand,
Lead me on, let me stand.
I am tired, I am weak, I am worn.
Through the storm, through the night,
Lead me on to the light;
Take my hand precious Lord, lead me home.
If you live long enough, you will experience heartache, disappointment, and sheer helplessness. The Lord is our most precious resource in those hours of trauma. "The Lord is a refuge for the oppressed, a stronghold in times of trouble (Psa_9:9). Tom Dorsey understood that. His song was originally written as a way of coping with his personal pain, but even today it continues to bless thousands of others when they pass through times of hardship. Rom 8:18, For I reckon that the sufferings of this present time are not worthy to be compared with the coming glory to be revealed in us.
He was there in the Lion's Den when Daniel was thrown in there
He was there in the Colosseum when people were thrown to be eaten by the Lions
He was there in the fiery furnace when Shadrack, Meshack and Abednego were thrown into the fiery furnace
He was there when Paul was beaten and left to die at the City gates
He was there when King David was being pursued by Saul and wondered where he would hide and be safe...He was there with our Lord Jesus on the very last breath...
He was there ........ and He will be there.
It led many around the world to ask the question, "Where is God". Where was God in the midst of all this. A Nebraska Senator has even went ahead and sued God over natural disasters. We all remember Jesus' final words on the cross Eloi, Eloi, Lama Sabachthani. Does God really care during and after a disaster? Is God watching and surprised like us whenever a catastrophe occurs?
Epicurus, who lived 342-270 B.C., presented three concepts about God and human suffering: (1) If God wishes to prevent evil and cannot, He is not all powerful; (2) If God can prevent evil and will not, He is not good; (3) If God has the power and will to eliminate evil, why is there evil in the world? Epicurus didn't understand who God is but deep on the inside I am sure he felt a little bit different about all that he said about God. He was writing from "I wanna know more" point of view, "so I ask."
The truth of the matters is: God is there when it all happens. Sometimes we misuse the freedom he has given us do things our own way without honoring him at all. But God's love still surrounds us and each one of us called to respond and to share in his love. God is in the prayer vigils. He is in the rivers of tears flowing from everyone affected. He is in the community coming together to offer support to the families. He is at work in the love and strength people are offering each other. God is with us. Thomas Andrew Dorsey was a black jazz musician from Atlanta. In the twenties he gained a certain amount of notoriety as the composer of jazz tunes with suggestive lyrics, but he gave all that up in 1926 to concentrate exclusively on spiritual music. "Peace in the Valley" is one of his best known songs, but there is a story behind his most famous song that deserves to be told.
In 1932 the times were hard for Dorsey. Just trying to survive the depression years as a working musician meant tough sledding. On top of that, his music was not accepted by many people. Some said it was much too worldly-the devil's music, they called it. Many years later Dorsey could laugh about it. He said, "I got kicked out of some of the best churches in the land." But the real kick in the teeth came one night in St. Louis when he received a telegram informing him that his pregnant wife had died suddenly.
Dorsey was so filled with grief that his faith was shaken to the roots, but instead of wallowing in self-pity, he turned to the discipline he knew best-music. In the midst of agony he wrote the following lyrics:
Precious Lord, take my hand,
Lead me on, let me stand.
I am tired, I am weak, I am worn.
Through the storm, through the night,
Lead me on to the light;
Take my hand precious Lord, lead me home.
If you live long enough, you will experience heartache, disappointment, and sheer helplessness. The Lord is our most precious resource in those hours of trauma. "The Lord is a refuge for the oppressed, a stronghold in times of trouble (Psa_9:9). Tom Dorsey understood that. His song was originally written as a way of coping with his personal pain, but even today it continues to bless thousands of others when they pass through times of hardship. Rom 8:18, For I reckon that the sufferings of this present time are not worthy to be compared with the coming glory to be revealed in us.
He was there in the Lion's Den when Daniel was thrown in there
He was there in the Colosseum when people were thrown to be eaten by the Lions
He was there in the fiery furnace when Shadrack, Meshack and Abednego were thrown into the fiery furnace
He was there when Paul was beaten and left to die at the City gates
He was there when King David was being pursued by Saul and wondered where he would hide and be safe...He was there with our Lord Jesus on the very last breath...
He was there ........ and He will be there.
Thursday, August 23, 2007
Bella the Movie
True inspiration and very uplifting on family values. This movie is a must see for everybody. More info here.
THE MOVIE Bella
Bella is a love story that goes much deeper than romance. A story about a man who gave up his life to save the girl he loved, Bella is a heartwarming story that celebrates life, love, family and relationships. Starring Mexican superstar Eduardo Verastegui (Chasing Papi) who is known as the “Brad Pitt of Latin America” and Emmy award winning actress Tammy Blanchard (The Good Shepherd), Bella is inspired by a true story that shows how one moment can change your life forever. Below is a second trailer.
THE MOVIE Bella
Bella is a love story that goes much deeper than romance. A story about a man who gave up his life to save the girl he loved, Bella is a heartwarming story that celebrates life, love, family and relationships. Starring Mexican superstar Eduardo Verastegui (Chasing Papi) who is known as the “Brad Pitt of Latin America” and Emmy award winning actress Tammy Blanchard (The Good Shepherd), Bella is inspired by a true story that shows how one moment can change your life forever. Below is a second trailer.
Tuesday, August 14, 2007
Rapture! Are you ready?
GET READY!
John 15:1-3. “Do not let your hearts be troubled. Trust in God, trust also in me. In my father’s house are many rooms; if it were not so, I would have told you, I am going there to prepare a place for you. And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am. YOU KNOW THE WAY TO THE PLACE WHERE I AM GOING.”
Eschatology = the study of the last things/end times
Eschatos = the last, or end.
Two Biblical Views of the “last things”
Apocalyptic in which God gives up on history and breaks in with a whole new order
Eschatological in which God moves history toward its ultimate consummation. Already but not yet.
A. The Second Coming is Imminent. Matt 26:64, John 14:2-3, Rev 22:20, Matthew 24: 1 Thes 4:14-18.
i. Jesus testified to his second coming. Matthew 24:30, 25:31, 24:3, 26:64.
ii. Other Scripture testifies, Acts 1:11, Phil 3:20 etc
iii. We have to remember that the time is not very clear as the coming. No one knows. Acts 1:7, Mark 13:32, 33, 35. Matt 24:36-44.
iv. We have to get ready. Triumphant and Glorious.
v. First stage: secret rapture of the saints & Second stage: coming with the saints to judge the world and set up Millennial kingdom. Rev 10:1-7 (1000 years of reign) i.e. coming for the saints, then coming with the saints with the great Tribulation in between. Matthew 24:39-41 Left Behind.
vi. The dead shall resurrect, and those alive and meet with Christ. Then there is the final judgment.
B. Rapture
i. 1 Thessa 4:14-17. 1 Cor 15:51. A thief in the night. During or after a period of great tribulation. Tribulation Matt 13:7, Matt 24:21-22. Pre, Mid and Post.
The Promise of the Second Coming
Both the Old and New Testaments are filled with promises of the second coming of Christ. There are 1,845 references in the Old Testament alone and a total of 17 books that give it prominence.
Of the 260 chapters in the entire New Testament, there are 318 references to Christ's second coming. That averages one out of every 30 verses. Furthermore, 23 of the 27 New Testament books refer to this great event. That leaves only four books that do not refer directly to the Second Coming. Interestingly, three of these four books are single-chapter letters which were written to specific persons on a particular subject.
C. There is no definitive, absolutely unquestionable plan of what will take place in the future and so we are only making educated guesses as to what will take place.
D. Contrasting trends in Eschatology.
i. Eschatomania which is extensive preoccupation of some conservative evangelicals with the endtimes, with their charts and graphs. Current political and social events, especially those relating to the nation of Israel, are identified with prophecies in scripture.
ii. Eschatophobia which is the fear or aversion of eschatology. So that they avoid the eschatomaniacs.
iii. I fall right in the middle.
C. MODERN ESCHATOLOGICAL TRENDS
i. Moral Eschatology/19th Century Liberalism. Preachers trying to reconcile the Bible with modern science. Liberal theologians are buying much into this. Where Jesus message is considered with high moral value and brotherhood of humanity is the center of all things. These rejected the second coming of Christ.
ii. Anti-Liberal Eschatology. Jesus message is thoroughly eschatological, futuristic and even apocalyptic. The Message of repent for the end is near. Albert Schweitzer is attributed to this.
iii. Realized Eschatology/C C. Dodd. Essential to Jesus message. We are in the last days. The bread has already been broken. The kingdom of God has come
iv. Existential Eschatology. It is all happening in the heart of the individual. Attributed to Rudolph Bultman.
v. Jurgen Moltman: Theology of Hope. Christianity has to offer hope in times of trouble. Christianity has to be on the front line in offering aid and helping people. The idea of Hope is authentically Christian. NO doubt. We are participants in creating hope and fulfilling the eschatological promise. It is not a passive thing before us.
vi. Dispensational Eschatology. John Nelson Darby, a Plymouth Brethren is the champion of this. Portrayal of seven dispensations. The present dispensation being the church age. It is almost literal in its interpretation of Scripture. This also seeks to identify the antichrist, the Beast, Time of Tribulation. Examples: Rome, Dometian, One of the early persecutions of the Church etc.
All Christians must stand for the truth and proclaim the coming of Jesus Christ. This is the hope that we have in him that we will be with him in eternity forever and ever. I don't have any charts or graphs to clearly give the time line, but I believe that JESUS IS COMING
1. Hope in this Life
2. Human cooperation with God’s desire to bring hope to the world
3. God is victorious in the end
4. Christians must be on the front line.
Wednesday, August 8, 2007
Romans Contd 11:1-16:27
A. REMAIN FAITHFUL EVEN WHEN THE WORLD IS TORN APART
1. Remember that you’re not alone. Someone is helping you pray. Someone is praying with you.
2. Most of all God is with you. He knows your voice and hears your cry. He is always there for you no matter what comes your way.
3. You have been chosen by Grace. God has entrusted to you so many things and you have to take pride in it and do it faithfully. You’ve been given ownership by all standards. 11:5
B. DON’T TAKE FOR GRANTED GOD’S KINDNESS
1. We must guard the gift that God has given us.
2. Don’t play a juggling game with God, instead strive to be faithful 11:22.
3. Don’t think you’re above God’s judgment just because you’ve been saved and can do whatever you want. All of them preachers out there who think they will interpret the scriptures the way they want and manipulate God’s people will face very harsh consequences for their actions.
4. The Fact that God’s is merciful doesn’t mean that he won’t punish those who are stupid.
C. WE ARE LIVING SACRIFICES TO GOD
1. Called unto HOLINESS.
2. It is an act of worship
3. We have received enough information what we now need is transformation
4. It all begins in a clear state of the mind.
5. God’s good, pleasing, perfect will is realized in obedience (12:1-2)
D. WE MUST SERVE DILIGENTLY IN GOD’S KINGDOM
1. Emphasis on the issue of leadership in the Church and the need for it. I don’t have to be paid to be in a leadership position. Am just using the gifts that the Lord has given me. I would still preach even if I got fired today. 12:5-6b.
2. LOVES NOTHING BUT GOD HATES NOTHING BUT EVIL
E. SUBMISSION TO GOVERNMENT
1. We have a responsibility in ensuring whom we place on power
2. Not voting is putting wrong leadership in place so don’t blame nobody.
3. Love overcomes everything else. 13:8.
F. WE ARE CALLED TO BUILD EACH OTHER IN THE BODY OF CHRIST
1. 14:12 “So then, each of us will give an account of himself to God.
2. 14:19. We have to create and build peace instead of tearing everything apart.
3. 15:2. It is not about what I want, It is about what others want and how better I can make the world for them.
4. We have to learn to accept others as we would like them to accept us. 15:7. That is what true servant hood modeled in Christ is.
5. Paul then gives benediction. 15:13.
G. PAUL’S JOY IN SERVING THE LORD
1. 15:17.
2. 16:20. Victory is coming. Let us never give up on doing what is good. Let us overcome evil with good.
3. READ 16:25-27.
1. Remember that you’re not alone. Someone is helping you pray. Someone is praying with you.
2. Most of all God is with you. He knows your voice and hears your cry. He is always there for you no matter what comes your way.
3. You have been chosen by Grace. God has entrusted to you so many things and you have to take pride in it and do it faithfully. You’ve been given ownership by all standards. 11:5
B. DON’T TAKE FOR GRANTED GOD’S KINDNESS
1. We must guard the gift that God has given us.
2. Don’t play a juggling game with God, instead strive to be faithful 11:22.
3. Don’t think you’re above God’s judgment just because you’ve been saved and can do whatever you want. All of them preachers out there who think they will interpret the scriptures the way they want and manipulate God’s people will face very harsh consequences for their actions.
4. The Fact that God’s is merciful doesn’t mean that he won’t punish those who are stupid.
C. WE ARE LIVING SACRIFICES TO GOD
1. Called unto HOLINESS.
2. It is an act of worship
3. We have received enough information what we now need is transformation
4. It all begins in a clear state of the mind.
5. God’s good, pleasing, perfect will is realized in obedience (12:1-2)
D. WE MUST SERVE DILIGENTLY IN GOD’S KINGDOM
1. Emphasis on the issue of leadership in the Church and the need for it. I don’t have to be paid to be in a leadership position. Am just using the gifts that the Lord has given me. I would still preach even if I got fired today. 12:5-6b.
2. LOVES NOTHING BUT GOD HATES NOTHING BUT EVIL
E. SUBMISSION TO GOVERNMENT
1. We have a responsibility in ensuring whom we place on power
2. Not voting is putting wrong leadership in place so don’t blame nobody.
3. Love overcomes everything else. 13:8.
F. WE ARE CALLED TO BUILD EACH OTHER IN THE BODY OF CHRIST
1. 14:12 “So then, each of us will give an account of himself to God.
2. 14:19. We have to create and build peace instead of tearing everything apart.
3. 15:2. It is not about what I want, It is about what others want and how better I can make the world for them.
4. We have to learn to accept others as we would like them to accept us. 15:7. That is what true servant hood modeled in Christ is.
5. Paul then gives benediction. 15:13.
G. PAUL’S JOY IN SERVING THE LORD
1. 15:17.
2. 16:20. Victory is coming. Let us never give up on doing what is good. Let us overcome evil with good.
3. READ 16:25-27.
Tuesday, July 31, 2007
Romans Continued 5:12-10:21
A. All Have SINNED and FALL short of the GLORY of God.
1. 5:12 Sin entered the world through one man. And death through sin. Therefore all sinned.
2. It is a sinfully stained world
3. Quote “A Holy life is every preacher’s badge of authority, and his shield of protection for living pure in a sinfully stained world.” Orville W. Jenkins. Add every believer’s/every preacher’s.
B. The SIMPLE way of SALVATION
1. Just as sin entered into the world through one man so has salvation come to us.
2. There could have never been a simpler way of doing it.
3. We don’t have to have a seminary degree to know the way of salvation
4. It is as simple as Repent. (Matthew 4:17).
C. Salvation’s long journey
1. Living in Christ 6: 11.
2. The excitement of Salvation must continue in all life’s aspects. 6:11-14.
3. Sin must not be our master but we must master it. I tell my body what to do not what it tells me to do. If I lived my life the way my body wants, it would be a disaster. Thank the Lord for Grace. By the grace of God, I am what I am. I am the righteousness of God. No devil on earth and in hell can dictate what I do.
D. Victory over Sin
1. We must become slaves of righteousness and not sin no more. 6:18.
2. All the things we continue to struggle against were all paid for on the cross
Healing is mine, Deliverance is mine, victory is mine, and courage is mine, because Jesus said so.
3. For the wages of sin is death but the gift of God is eternal life in Christ Jesus our Lord.
4. The benefit we reap leads to HOLINESS (6:22)
5. 7:6. It Is a continual process that never gives up.
E. It is time to hand it over to God.
1. My future belongs to him. I may suffer today but I know who holds tomorrow. The song writer says, “because he lives I can face tomorrow, all fear is gone”. Fear is a negative form of faith. The more you fear it the stronger it becomes and it builds up. 8:18. 8:25.
2. We must remain hopeful. 8:25. It may not happen now, but I know its going to happen some day. They may mock me now but I know its going to happen some day. They mocked Noah, and look what they got.
3. God’s love is ALL. 8:37-39. We are more than conquerors through Christ who strengthens us. After all is said and done, nothing will separate us from the love of God that is in Christ Jesus our Lord.
F. THE WAY OF SALVATION
1. Christ is the end of the Law 10:4.
2. All you got to do is to believe (10:9)
3. Anyone who trusts in him will never be put to shame (10:11)
4. Everyone who calls on the name of the Lord will be saved (10:13)
G. Benediction
We must continue to preach the message with which we are sent. 10:14-15.
1. 5:12 Sin entered the world through one man. And death through sin. Therefore all sinned.
2. It is a sinfully stained world
3. Quote “A Holy life is every preacher’s badge of authority, and his shield of protection for living pure in a sinfully stained world.” Orville W. Jenkins. Add every believer’s/every preacher’s.
B. The SIMPLE way of SALVATION
1. Just as sin entered into the world through one man so has salvation come to us.
2. There could have never been a simpler way of doing it.
3. We don’t have to have a seminary degree to know the way of salvation
4. It is as simple as Repent. (Matthew 4:17).
C. Salvation’s long journey
1. Living in Christ 6: 11.
2. The excitement of Salvation must continue in all life’s aspects. 6:11-14.
3. Sin must not be our master but we must master it. I tell my body what to do not what it tells me to do. If I lived my life the way my body wants, it would be a disaster. Thank the Lord for Grace. By the grace of God, I am what I am. I am the righteousness of God. No devil on earth and in hell can dictate what I do.
D. Victory over Sin
1. We must become slaves of righteousness and not sin no more. 6:18.
2. All the things we continue to struggle against were all paid for on the cross
Healing is mine, Deliverance is mine, victory is mine, and courage is mine, because Jesus said so.
3. For the wages of sin is death but the gift of God is eternal life in Christ Jesus our Lord.
4. The benefit we reap leads to HOLINESS (6:22)
5. 7:6. It Is a continual process that never gives up.
E. It is time to hand it over to God.
1. My future belongs to him. I may suffer today but I know who holds tomorrow. The song writer says, “because he lives I can face tomorrow, all fear is gone”. Fear is a negative form of faith. The more you fear it the stronger it becomes and it builds up. 8:18. 8:25.
2. We must remain hopeful. 8:25. It may not happen now, but I know its going to happen some day. They may mock me now but I know its going to happen some day. They mocked Noah, and look what they got.
3. God’s love is ALL. 8:37-39. We are more than conquerors through Christ who strengthens us. After all is said and done, nothing will separate us from the love of God that is in Christ Jesus our Lord.
F. THE WAY OF SALVATION
1. Christ is the end of the Law 10:4.
2. All you got to do is to believe (10:9)
3. Anyone who trusts in him will never be put to shame (10:11)
4. Everyone who calls on the name of the Lord will be saved (10:13)
G. Benediction
We must continue to preach the message with which we are sent. 10:14-15.
Wednesday, July 18, 2007
Romans
A. Introduction
Paul introduces himself as (verse 1)"a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God" (NIV). He realizes the humility with which he has to undertake this duty and knows that the task ahead belongs to Christ and not to him. He also acknowledges the fact that he has been set apart, a statement that would later define his commitment and desire to give his very best in all circumstances to ensure that the message is correctly defined. Another critical part of this introduction is the giving of thanks. It is only by God's grace that he is able to attain the levels that define his ministry.
B. God Revealed in Nature
Paul then gives an overview of God's revelation in nature. He says that this revelation is plane to men and has been understood more and more in the course of the ages. This revelation ensures that every man is aware of who God is without a doubt (1:20)
C. Sinful desires of men
Paul then enters into the critical topic of sin. That despite God's grace that literally sets us up to uphold his beauty and creation, we still lean toward sin which is rebellion against him. He vividly talks of perversions like sexual impurity, homosexuality which he calls "unnatural" and therefore sinful. 1:26-27. He says that our rebellious nature leads us to sinning despite knowing that sins leads to destruction (1:32).
D. Sin and Judgment
Just as the example that Jesus gave of the the speck in someone's eye, Paul says that we tend to pass on judgments against people yet we do the same things. We have even overlooked the "riches of God's kindness, his tolerance and his patience" which he concludes by saying that "God's kindness leads us toward repentance" (2:4). This should be critically interpreted. It is because of his kindness that we ought to be propelled to repent and seek him. We have to remember too that each person will be rewarded according to that which he has done.
Quotes
1. God's kindness leads you toward repentance
2. God will give each person according to what he has done
3. God does not show favoritism
4. It is those who obey the law and not those who merely hear it that will be declared righteous before God
5. Inward transformation is necessary more than anything else. We don't only need information but we also urgently need transformation.
E. God is All
We can totally depend on God in our walk with him. Instead of trying to do things on our own, we should ask God to take full control of our lives. Despite our sinful nature we have been justified freely by God's grace "through redemption in Jesus Christ" (3:24). We may seek to obey the law but we must remember the rich young ruler. Obedience is always the key.
F. It is all paid for
This brings to mind 1:17 which says that the righteous shall live by faith. Paul gives reference to Abraham in Chapter four where his obedience was credited to him as righteousness. Paul concludes chapter 4 by saying that "He (Christ) was delivered over to death or our sins and was raised to life for our justification." The knowledge that Christ has paid it all just for us itself should be an awakening call for every believer to stand strong in the Lord. God works are necessary but not for redemption. Christ is the only way.
G. The Long Journey of Faith
We have justified through faith and that leads us to rejoicing in "hope and glory of God." Paul goes on to remind us that "Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance, perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom he has given us" (5:3-4). We will continue to explore 5:12 in the next sermon.
Paul introduces himself as (verse 1)"a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God" (NIV). He realizes the humility with which he has to undertake this duty and knows that the task ahead belongs to Christ and not to him. He also acknowledges the fact that he has been set apart, a statement that would later define his commitment and desire to give his very best in all circumstances to ensure that the message is correctly defined. Another critical part of this introduction is the giving of thanks. It is only by God's grace that he is able to attain the levels that define his ministry.
B. God Revealed in Nature
Paul then gives an overview of God's revelation in nature. He says that this revelation is plane to men and has been understood more and more in the course of the ages. This revelation ensures that every man is aware of who God is without a doubt (1:20)
C. Sinful desires of men
Paul then enters into the critical topic of sin. That despite God's grace that literally sets us up to uphold his beauty and creation, we still lean toward sin which is rebellion against him. He vividly talks of perversions like sexual impurity, homosexuality which he calls "unnatural" and therefore sinful. 1:26-27. He says that our rebellious nature leads us to sinning despite knowing that sins leads to destruction (1:32).
D. Sin and Judgment
Just as the example that Jesus gave of the the speck in someone's eye, Paul says that we tend to pass on judgments against people yet we do the same things. We have even overlooked the "riches of God's kindness, his tolerance and his patience" which he concludes by saying that "God's kindness leads us toward repentance" (2:4). This should be critically interpreted. It is because of his kindness that we ought to be propelled to repent and seek him. We have to remember too that each person will be rewarded according to that which he has done.
Quotes
1. God's kindness leads you toward repentance
2. God will give each person according to what he has done
3. God does not show favoritism
4. It is those who obey the law and not those who merely hear it that will be declared righteous before God
5. Inward transformation is necessary more than anything else. We don't only need information but we also urgently need transformation.
E. God is All
We can totally depend on God in our walk with him. Instead of trying to do things on our own, we should ask God to take full control of our lives. Despite our sinful nature we have been justified freely by God's grace "through redemption in Jesus Christ" (3:24). We may seek to obey the law but we must remember the rich young ruler. Obedience is always the key.
F. It is all paid for
This brings to mind 1:17 which says that the righteous shall live by faith. Paul gives reference to Abraham in Chapter four where his obedience was credited to him as righteousness. Paul concludes chapter 4 by saying that "He (Christ) was delivered over to death or our sins and was raised to life for our justification." The knowledge that Christ has paid it all just for us itself should be an awakening call for every believer to stand strong in the Lord. God works are necessary but not for redemption. Christ is the only way.
G. The Long Journey of Faith
We have justified through faith and that leads us to rejoicing in "hope and glory of God." Paul goes on to remind us that "Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance, perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom he has given us" (5:3-4). We will continue to explore 5:12 in the next sermon.
Tuesday, July 10, 2007
Introducing Paul
Paul a native of Tarsus was born around the same time as Jesus Christ. Tarsus at the time was an extensive commercial center due to its accessibility. It was wealthy and very popular. It also housed a University during the same time that Universities in Alexandria and and Athens also existed. Paul was born into the family of the Benjamites and his father was a Pharisee (Acts 23:6). Paul had a descent upbringing and his parents played a very big role in this. His father was also a Roman citizen, something that would be massively significant in his later life especially during his trials.
As a Jew from Tarsus he learned the trade of tent making and also trained as a rabbi. A rabbi was "a minister, a teacher and a lawyer all in one". He learned under Gamaliel a prominent rabbi of the time. During this time he spent a lot of time studying the Law(Torah) and this defined his "good" life which would later change. His life suddenly becomes the center of things when he begins the persecution of Christians. He sought and killed Christians wherever he could find them. Among the prominent Christians under this period in time whom Paul witnessed his killing was Stephen. Paul is said to have personally affirmed this. He became a Christian killer and did all he could to exterminate its upsurge in Jerusalem and the surrounding cities.
During one of his journeys to Damascus, a sudden appearance of a dazzling light blinded him and the Lord spoke to him, (Acts 2:5). He later testifies how Jesus spoke directly to him and how this changed his life forever (Acts 22:8; 26:15). He was later made to see by Ananias who commissioned him to do what the Lord had commanded him to and also warned him of the dangers ahead. He later faces persecutions, rejection and torture.
After this encounter with Jesus, Paul sets on a Journey of preaching the Gospel of Jesus. He defends it, preaches it, explains it, teaches it, embraces it, and lives it. He is threatened, imprisoned, beat up, involved in a ship wreck and even struggles with a prolonged ailment but never quits no matter what.
He writes unrelentingly and takes every opportunity to preach Christ to the Gentiles and Jews alike. He later declares that in Christ we are one, no Jew or Greek (Galatians 3:28). He explains love (1 Corinthians 13) and for the first time explains the teachings of Jesus on the most profound way in the Apostolic era.
He travels on a a number of missionary journeys crossing, rivers, valleys, seas, lakes and none of them stops him. He labors day and night despite the dangers that he faced. He is once bitten by a snake but shakes it off and continues to live on for Christ. He is imprisoned but acquitted due to lack of evidence but this does not stop him. His Roman citizenship plays a very important role.
Apostle Paul is later killed under the fierce persecution of Nero after he claims it is the Christians who burnt Rome. Paul's life is remarkable especially his perseverance and commitment to the Gospel of Jesus Christ. All that he did can be summarized in 2 Timothy 4:7 "I have fought the good fight, I have finished the course, I have kept the faith" and Philippians 1:21 "For to me, to live is Christ and to die is gain." Links:
As a Jew from Tarsus he learned the trade of tent making and also trained as a rabbi. A rabbi was "a minister, a teacher and a lawyer all in one". He learned under Gamaliel a prominent rabbi of the time. During this time he spent a lot of time studying the Law(Torah) and this defined his "good" life which would later change. His life suddenly becomes the center of things when he begins the persecution of Christians. He sought and killed Christians wherever he could find them. Among the prominent Christians under this period in time whom Paul witnessed his killing was Stephen. Paul is said to have personally affirmed this. He became a Christian killer and did all he could to exterminate its upsurge in Jerusalem and the surrounding cities.
During one of his journeys to Damascus, a sudden appearance of a dazzling light blinded him and the Lord spoke to him, (Acts 2:5). He later testifies how Jesus spoke directly to him and how this changed his life forever (Acts 22:8; 26:15). He was later made to see by Ananias who commissioned him to do what the Lord had commanded him to and also warned him of the dangers ahead. He later faces persecutions, rejection and torture.
After this encounter with Jesus, Paul sets on a Journey of preaching the Gospel of Jesus. He defends it, preaches it, explains it, teaches it, embraces it, and lives it. He is threatened, imprisoned, beat up, involved in a ship wreck and even struggles with a prolonged ailment but never quits no matter what.
He writes unrelentingly and takes every opportunity to preach Christ to the Gentiles and Jews alike. He later declares that in Christ we are one, no Jew or Greek (Galatians 3:28). He explains love (1 Corinthians 13) and for the first time explains the teachings of Jesus on the most profound way in the Apostolic era.
He travels on a a number of missionary journeys crossing, rivers, valleys, seas, lakes and none of them stops him. He labors day and night despite the dangers that he faced. He is once bitten by a snake but shakes it off and continues to live on for Christ. He is imprisoned but acquitted due to lack of evidence but this does not stop him. His Roman citizenship plays a very important role.
Apostle Paul is later killed under the fierce persecution of Nero after he claims it is the Christians who burnt Rome. Paul's life is remarkable especially his perseverance and commitment to the Gospel of Jesus Christ. All that he did can be summarized in 2 Timothy 4:7 "I have fought the good fight, I have finished the course, I have kept the faith" and Philippians 1:21 "For to me, to live is Christ and to die is gain." Links:
Wednesday, July 4, 2007
Apostle Paul
From a Christian Killer to a humble servant of the Lord Jesus Christ; that is how best I can summarize the amazing transformation of the Apostle Paul. After his amazing encounter with the Lord Jesus Christ, Paul was never the same again. He turned out to defend the very cause of which he killed mercilessly. The truth burned in him like fire and he spoke it, wrote it, defended it until his final breath. A new series ensues in the next couple Sundays based solely on the Apostle Paul. I look forward to this extensive study.
Sunday, July 1, 2007
True Liberty and the joy of Freedom in Christ
"I am well aware of the toil and blood and treasure it will
cost us to maintain this declaration, and support and defend these states.
Yet through all the gloom I see the rays of ravishing light and glory.
I can see that the end is worth all the means.
This is our day of deliverance." - John Adams
"Freedom is not America's gift to the world, it is the Almighty God's gift to every man and woman in this world." George W. Bush
1. Cries of Freedom from around the World
Since 1776, there have been numerous cries of freedom ringing from around the world. We cannot forget the joy as slavery came to an end across the world. Freedom as African states fought to gain independence from the European Colonialists. Freedom as the apartheid era came to an end in South Africa in 1994. Freedom as tyrants fall all around the world and people are set free from these oppressions. Freedom has rang during the 21st century as countries like Iraq are being set free from dictatorship. Freedom of humanity. Freedom for all. Freedom for all men. If you look at the declaration of independence, it says all men are created equal.
“This, then, is the state of the union: free and restless, growing and full of hope. So it was in the beginning. So it shall always be, while God is willing, and we are strong enough to keep the faith.” ~Lyndon B. Johnson
Freedom has its life in the hearts, the actions, the spirit of men and so it must be daily earned and refreshed - else like a flower cut from its life-giving roots, it will wither and die. ~Dwight D. Eisenhower
2. The Price of Freedom
Thomas Jefferson: The price of freedom is eternal Vigilance. Over the course of history various people died for our freedom. Today we can count thousands of soldiers who died in Iraq. We cannot forget the 170 million who died in the 20th Century alone. Humanity was created to be free. Most of the time it is the helpless, the children and the women who are left to die during battles.
3. Freedom Demands Duty, Discipline and Determination
It is about responsibility. I am my brother’s keeper. I am my sister’s keeper. That is what freedom is all about. I care about those around me and think about their well being as well as mine. That is what it is. What freedom is and What freedom is not. It is not selfishness. It is not about me but about my brother, my sister. It is not about what I want to achieve but about collectiveness. It is not about how much I want to have but how much I would like to give. It is not about competition but it is about how can I uplift my brother, my sister. It is not about my space, but how can I help my neighbor. It doesn’t only come during tragedy but also in times of joy and peace.
4. True Liberty is in Christ
We have been set free from sin. Free from death. Free from disease. Free from addiction. Free from everything that keeps human in bondage. Sometimes we are not even free from ourselves. John 8:32 And you shall know the truth, and the truth shall make you free.
Gal 5:1 Stand fast therefore in the liberty with which Christ has made us free, and do not again be held with the yoke of bondage.
1Co 7:22 For he who is called a slave in the Lord is a freed man of the Lord. And likewise, he who is called a free man is a slave of Christ. We are to become slaves of Christ.
1Co 7:21 Were you called as a slave? It does not matter to you, but if you are able to become free, use it rather.
Rom 8:2 But the Law of the Spirit of life in Christ Jesus has made me free from the law of sin and death.
Rom 7:6 But now we having been set free from the Law, having died to that in which we were held, so that we serve in newness of spirit and not in oldness of the letter.
Rom 6:22 But now, being made free from sin, and having become slaves to God, you have your fruit to holiness, and the end everlasting life.
Matthew 11:28. WE come to church carrying the same things. And go back home with the same things. Forgetting that we can hand them over to Christ who will take care of them.
5. God has Called us all to Freedom
1Pe 2:16 as free, and not having freedom as a cover of evil, but as servants of God.
Act 28:31 proclaiming the kingdom of God, and teaching those things concerning the Lord Jesus Christ, with all freedom, and without hindrance.
Lev 25:10 And you shall make the fiftieth year holy, one year, and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee to you, and you shall return each man to his possession, and you shall return each man to his family.
6. Alter Call
Those who have been in bondage. Whether some type of sin. Maybe you are holding something against someone from years back. Maybe it is something somebody did to you years back. Maybe you need financial freedom, ( I need that too). Maybe you are living a secret life and you know it is wrong. Maybe you have a burden for your son, niece, mother, father, or you are in bondage of some addiction. Here is your chance to claim you freedom in Christ. Because to whom the son sets free is free indeed.
Tuesday, June 26, 2007
Freedom in Christ
"To whom the Son sets free, is free indeed." What a proclamation by Jesus. The most amazing thing is that it was not mere talk. As a matter of fact, if Jesus sets anybody free, it is a completely enjoyable and eternal freedom. But how do we find this freedom? How do we experience this freedom? How do we sustain this freedom in Christ, if we at all get it? I shall be looking at all these questions and I shall address them as I do this Sunday sermon entitled "Freedom in Christ". Let the freedom ring to those that abide in him. Free at last, in Jesus I am free.
Sunday, June 24, 2007
SAVE THE FAMILY
Save the Family
A. God’s Perfect Plan for the Family (The Creation)
The Beautiful story of Creation narrates how God literally set us up with beauty and amazement. Firstly he made the heavens and the earth (the universe). He took six days for creation as described in the Genesis account of creation and the Spirit of God was hovering over the waters. (Imagine the beauty of that). And God said let there be light because he knew somebody would need it. But he didn’t stop there and continued on to say let there be sky so that man could fly. Then God knew that there would be farmers and so separated the waters from the land. But he didn’t get rid of the waters since he knew that currents would build up to sustain man in the Land. It was all good. Despite how good this was, there was more yet to come. Then he made the vegetation, the plants, the trees, …all good. He didn’t stop there, he then made the sun because he knew that the plants would need something for photosynthesis and at the same time knew that man would have sometime to rest especially in the night so he separated the day from the night. He didn’t stop there…he knew that we would need more proteins so he made the sea animals. He then made all the animals, of every kind. And it was all good.
B. God’s Perfect Plan for the Family (the First Family)
Then for the first time God said Let us make. Man in our own image in our likeness. And let them have dominion over all the earth and everything in it. “so God created man in his own image, in the image of God he created him; male and female he created them.” He then commanded them to be fruitful. He gave them dominion over everything on earth.
C. God Ordained the First Family (Marriage) Gen 2:24
He performed the first marriage between a man and a woman
(For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh) Gen 2:24. “Be fruitful and increase in number; fill the earth and subdue it.” He made Adam for Eve and Eve for Adam.
Marriage was instituted by God himself for the purpose of preventing the promiscuous intercourse of the sexes, for promoting domestic felicity, and for securing the maintenance and education of children.
“Let every one of you in particular, so love his wife even as himself, and let the wife see that she reverence her husband” Eph 5. Wife Called: Desire of the Eyes Ezekiel 24:16; Helpmate Gen 2:18; Gen 2:20; Fruitful Vine Psalm 128:3
“The charter of marriage is Gen 2:24, reproduced by our Lord with greater distinctness in Mat 19:4-5; "He which made them at the beginning made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain, shall be one flesh." The Septuagint, and Samaritan Pentateuch reads "twain" or "two" in Gen 2:24; compare as to this joining in one flesh of husband and wife, the archetype of which is the eternally designed union of Christ and the church, Eph 5:31; Mar 10:5-9; 1 Co6:16; 1Co 7:2. In marriage husband and wife combine to form one perfect human being; the one is the complement of the other. So Christ makes the church a necessary adjunct to Himself. He is the Archetype from whom, as the pattern, the church is formed (Rom 6:5). He is her Head, as the husband is of the wife (1Co 11:3; 1Co 15:45). Death severs bridegroom and bride, but cannot separate Christ and His bride (Mat 19:6; John 10:28-29; John 13:1; Rom 8:35-39)” Esword.net.
D. Human Dignity and the Sanctity of Life
i. Homosexuality
The Stats
1. Nobody is actually born homosexual
2. The Total number of homosexuals is actually below 3% (CDC Report)
3. Only Massachusetts allow gay marriage, then there is NJ, Connect., NH, and Vermont (civil unions)
4. "Thou shalt not lie with mankind, as with womankind: it is abomination." Lev 18:22.
5. “Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived; neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders…will inherit the kingdom of God.” 1 Corinthians 6:9
ii. Abortion
1. Since Roe vs. Wade (1973) over 46 million in the United States; 1.3 million every year.
2. I've noticed that everybody that is for abortion has already been born. ~Ronald Reagan, quoted in New York Times
3. I don't care which trimester it is the fact of the matter is, it is a baby at conception.
4. since Jan 1 2001 = 63 858 616 and counting every 24 seconds
= 291 925 176 and counting
Women identifying themselves as Protestants obtain 37.4% of all abortions in the U.S.; Catholic women account for 31.3%, Jewish women account for 1.3%, and women with no religious affiliation obtain 23.7% of all abortions. 18% of all abortions are performed on women who identify themselves as "Born-again/Evangelical".
54 countries allow abortion, which is about 61 percent of the world population. 97 countries, about 39 percent of the population, have abortion laws that make it illegal according to the pro-abortion Center for Reproductive Law and Policy in New York.
5. President Bush’s publicly speaking against abortion is very productive
6. There is victory in Partial Abortion ban but that only accounts for 10% which after 12 weeks.
7. On Wednesday, April 18, 2007, the United States Supreme Court handed down a decision which will ban the gruesome practice of partial-birth abortion.
The law banning the procedure had been passed twice by the Congress but was vetoed both times (April 1996 and October 1997) by President Clinton. In 2003 the Congress passed it for the third time, and it was signed into law by President Bush on November 5 of that year.
It was immediately challenged in the courts. Three U.S. District Courts—one in California, one in New York and one in Nebraska—all declared the law to be unconstitutional. The federal government appealed those rulings, and the issue wound up on this year’s docket at the Supreme Court.
E. Fight for the Family
In 1980, 77 percent of all children under age 18 lived with two parents, falling to 73 percent in 1990 and only 68 percent by 1998, according to the Current Population Survey (CPS). Over the 18-year period, the share of children living with only their mother rose from 18 percent to 23 percent while the share living with only their father grew from less than 2 percent to about 4 percent. In 1998, about 3 percent of children lived with other relatives and about 1 percent lived with people who were not relatives.
Be wary of current dangers faced by families. A major cause of divorce is the abandonment by the head of the family.
F. The Family that Fears God
Family Of saints: Blessed Psalm 128:3; Psalm 128:6
Should be taught God's word Deut 4:9-10
Worship God together 1Co 16:19
Be duly regulated Pro31:27; 1Ti 3:4-5; 1Ti 3:12
Live in unity Gen 45:24; Psalm 133:1
Live in mutual forbearance Gen 50:17-21; Mat 18:21-22
Rejoice together before God Deut 14:26
Deceivers and liars should be removed from Psalm 101:7
Warned against departing from God Deut 29:18
Punishment of irreligious Jeremiah 10:25
Your Family Devotions Are Important
Twelve convincing reasons for having family devotions:
1. It unifies the family and sweetens home life.
2. It cultivates the Christian graces and relieves tension and misunderstanding that sometimes threaten the fellowship of the home.
3. It aids our boys and girls in becoming Christians, and helps them to develop ideals that guide them in vital Christian living.
4. It yields spiritual resources for daily tasks and assists us in cultivating dependence upon God.
5. It strengthens us in the face of adversities and disappointments and enables us to trust Christ implicitly in all of life's circumstances.
6. It makes us conscious during the day of the abiding presence of our Savior and Friend.
7. It bears a Christian witness to the guests in our home.
8. It undergirds the Christian teaching of the Sunday School and the ministry of the church.
9. It affords opportunity for the Christian family to pray for and to sharpen its concern for non-Christian families.
10. It helps us to give a right place to spiritual values and saves us from an undue concern for the temporal things of life.
11. It encourages us to put Christianity into practice in our homes.
12. It honors God and provides an excellent outlet for the expression of our gratitude for the abundance of daily mercies and blessings which come from Him.
Subscribe to:
Posts (Atom)