Required reading City of God by Augustine (available from Amazon or free on the internet, here for example) - Conclude Book 11 by reading Chapters 18 to 34. My summary Augustine continues looking at the creation of the two classes of angels.
Augustine believes that when Genesis 1 says 'God made a division between light and darkness', God was creating good and evil angels.
After making his case, we read that even in God's creation of fallen angels that 'the creation of the universe was God's good purpose to create good.' God did not create the world 'by the utter necessity of repelling the evil which fought against him.'
Then Augustine explains the Trinity's involvement in creation including the partial image of the Trinity that human nature resembles.
Then to conclude the book there is a discussion of the numbers six and seven as perfect numbers and some concluding remarks about other evidence showing the two classes of angels.
In the last paragraph Augustine reveals why he is spending so much time discussing the angels: 'And so it seems to me that we have sufficiently examined these two diverse and opposed communities of angels, in which we find something like the beginnings of the two communities of mankind.'
Thus all this is leading towards understanding the two cities in which man dwells.
What grabbed me I loved Augustine's assertion that he himself exists: '...we know that we exist and we are glad of this existence and this knowledge....In respect of those truths I have no fear of the arguments of the Academics. They say, "Suppose you are mistaken?" I reply, "If I am mistaken, I exist." A non-existent being cannot be mistaken; therefore I must exist, if I am mistaken. Then since my being mistaken proves that I exist, how can I be mistaken in thinking that I exist, seeing that my mistake establishes my existence? Since therefore I must exist in order to be mistaken, then even if I am mistaken, there can be no doubt that I am not mistaken in my knowledge that I exist.'
You can't be mistaken about knowing that you exist because if you were mistaken you would prove you exist. Great use of logic Augustine!
Next week's reading Commence Book 12 by reading Chapters 1 to 15.
Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading Life and times of George Whitefield by Robert Philip (available from Amazon or free on the internet, here for example) - Read Chapter 19 (Whitefield revisiting).
My summary Now we have a chapter of Whitefield revisiting places where he has already preached: 'It was a maxim with Whitefield to return back in a few days, if possible, upon new spots where his first or second sermon had made a visible impression.'
So we see him in England, Scotland and America. Philip says: 'Whitefield's work and reward during his revisits in 1753, were much as usual for him; - like that of nobody else. I can scarcely believe my own eyes, as I read the distances, dates, and numbers of his audiences, in his memoranda; connected as these are with frequent and even startling attacks of sickness. If he had not eagle's wings, his strength was certainly renewed like the eagle's, even in a physical sense.'
We also read of his contact with notable people such Franklin, Hume and the Wesleys, but also with 'men of low estate' such as a poor highland schoolmaster and students.
What grabbed me I was struck by an anecdote about some youths in Rotherham who attempted to mock Whitefield but got a lot more than they bargained: 'Rotherham had signalized itself by hostility to Whitefield. Both his person and character had been assailed there; and by none more than the late Thorpe of Masborough, then a young man. He was in the habit of meeting his boon companions in the alehouse, to mimic Whitefield, and turn religion into mockery. One evening Thorpe and three others laid a wager, which of them could imitate him in the highest style, at an off-hand sermon, from the first text which should turn up on opening the Bible. The buffoonery of the three soon failed, and Thorpe sprung on the table, saying," I shall beat you all hollow." The Bible was handed to him. He opened it at random. His eye fell on the words, " Except ye repent, ye shall all likewise perish." He uttered them without fear or hesitation. But that moment his conscience smote him. It burst into flames. It compelled him to preach repentance to himself and all the club. He went on in spite of himself, until his own hair stood on end with horror, and all the bacchanals were blanched with terror. Not a word was said of the wager when he came down. He walked out in awful silence. Soon after this he joined the Wesleyans, and was sent out by Wesley himself as a preacher, who wisely stationed him at Rotherham. He afterwards became an independent.'
Wonderful to see God breaking a man down even at the height of his rebellion against God. No one is able to resist the irresistible conviction of the Holy Spirit.
Next week's reading Read Chapter 20 (Whitefield in Lisbon).
Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading Soul winner by C.H. Spurgeon (available from Amazon or free on the internet, here for example) - Read Chapter 13 (Soul-saving our one business).
My summary Today Spurgeon takes the Apostle Paul as the soul-winner's great example.
Firstly, we learn that Paul's great object in his daily life and ministry was to 'save some'. Spurgeon contrasts this with other goals of ministers (to amuse, educate, moralize) and then shows what it truly means (regeneration, cleansing of sin, sanctification).
Secondly, Spurgeon outlines the reasons why Paul had soul-winning as his great goal. When men are not saved: (i) God is dishonoured; (ii) humans are miserable; (iii) humans are cast into hell; (iv) humans miss out on heaven.
Thirdly, Spurgeon shows Paul's methods of accomplishing his goals: (i) simple preaching of the gospel of Christ; (ii) much prayer; (iii) intense sympathy which made him adapt himself to each case.
What grabbed me It's always wonderful to hear Spurgeon speak about the gospel that he held so dear: 'But the great truth is the cross, the truth that "God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." Brother, keep to that. That is the bell for you to ring. Ring it, man! Ring it! Keep on ringing it. Sound forth that note upon your silver trumpet, or if you are only a ram's horn, sound it forth, and the walls of Jericho will come down. Alas, for the fineries of our "cultured" modern divines! I hear them crying out, and denouncing my old-fashioned advice. This talking about Christ crucified is said to be archaic, conventional, and antique, and not at all suitable to the refinement of this wonderful age. It is astonishing how learned we have all grown lately. We are getting so very wise, I am afraid we shall ripen into fools before long, even if we have not arrived at it already. People want "thinking" nowadays, so it is said; and the working-men will go where science is deified, and profound "thought" is enshrined. I have noticed that, as a general rule, wherever the new "thinking" drives out the old gospel, there are more spiders than people, but where there is the simple preaching of Jesus Christ, the place is crowded to the doors. Nothing else will crowd a meeting-house, after all, for any length of time, but the preaching of Christ crucified. But as to this matter, whether it be popular or unpopular, our mind is made up, and our foot is put down.'
Keep to the gospel regardless of how much the 'learned' look down upon you.
Next week's reading Read Chapter 14 (Instruction in soul-winning).
Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading Practical Religion by JC Ryle (available from Amazon or free on the internet, here for example)- Preface and Chapter 1 (Self-Inquiry). My summary Today we begin our second of Ryle's work, Practical Religion.
In the Preface Ryle outlines how this work fits in with his other well-known works, including the one we just completed, Holiness.
Then Chapter One takes Acts 25:36 as its text and discusses how the Christian should make a self-inquiry of their walk with God.
Ryle gives ten questions by which we can examine our lives. Do you: (1) think about your soul at all? (2) do anything about your soul? (3) try to satisfy your conscience with mere formal religion? (4) receive the forgiveness of sins? (5) know anything by experience of conversion to God? (6) know anything of practical Christian holiness? (7) know anything of enjoying the means of grace? (8) ever try to do any good in the world? (9) know anything of living the life of habitual communion with Christ? (10) know anything of being ready for Christ's second coming?
What grabbed me I loved Ryle's testimony to the truth of Christianity in the Preface: 'I am fully aware that Evangelical churchmanship is not popular and acceptable in this day. It is despised by many, and has "no form or comeliness" in their eyes. To avow attachment to Evangelical views, in some quarters, is to provoke a sneer, and to bring on yourself the reproach of being an "unlearned and ignorant man." But none of these things move me. I am not ashamed of my opinions. After forty years of Bible-reading and praying, meditation and theological study, I find myself clinging more tightly than ever to "Evangelical" religion, and more than ever satisfied with it. It wears well: it stands the fire. I know no system of religion which is better. In the faith of it I have lived for the third of a century and in the faith of it I hope to die. The plain truth is, that I see no other ground to occupy, and find no other rest for the sole of my foot. I lay no claim to infallibility, and desire to be no man's judge. But the longer I live and read, the more I am convinced and persuaded that Evangelical principles are the principles of the Bible, of the Articles and Prayer-book, and of the leading Divines of the reformed Church of England. Holding these views, I cannot write otherwise than I have written.'
There is simply no other place on which we can safely place our feet than Evangelical Christianity!
Next week's reading Read Chapter 2 (Self-exertion).
Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading
Marrow of Modern Divinity by Edward Fisher (available from Amazon or free on the internet, here for example) - Continue Chapter 2 by reading the two sections entitled 'The warrant to believe in Christ' and 'Evangelical repentance a consequent of faith'. My summary
In today's reading we look at the warrant for anyone to believe in Christ. Evangelista answers a series of objections from Neophytus and Nomista as to why someone cannot believe.
Firstly Neophytus objects that he may not be one of the elect so he cannot believe. Evangelista answeres: 'beseech you to consider, that although some men be ordained to condemnation, yet so long as the Lord has concealed their names, and not set a mark of reprobation upon any man in particular, but offers the pardon generally to all, without having any respect either to election or reprobation, surely it is great folly in any man to say, It may be I am not elected, and therefore shall not have benefit by it...'
Secondly Neophytus objects that he is too vile to believe. Evangelista answers that wretches are actually the people whom Jesus came to save.
Thirdly Neophytus objects that it would be pride and presumption to go after God in the bold manner of faith. Evangelista replies that to come to God in faith is actually true humility.
Fourthly Nomista chimes in and asks whether you first need to repent before believing. Evangelista then takes a whole section to answer the point. Evangelista says that repentance comes from faith and so all one needs to do is believe in Christ: 'Yes, indeed; I hold, that although it [repentance] go not before as an antecedent of faith, yet it follows as a consequent. For when a man believes the love of God to him in Christ, then he loves God because he loved him first; and that love constrains him to humble himself at the Lord's footstool, and to acknowledge himself to be less than the least of all his mercies; yea, and then will he "remember his own evil ways and doings, that were not good, and will loathe himself in his own sight for his iniquities, and for his abominations," (Eze 36:31); yea, and then will he also cleanse himself from all filthiness of flesh and spirit, perfecting holiness in the fear of God, having respect unto all God's commandments, (2 Cor 7:1, Psa 119:6).'
What grabbed me Interesting discussion about the place of repentance with faith. When we read John Murray's work, 'Redemption: Accomplished and Applied', Murray said that 'It is impossible to disentangle faith and repentance. Saving faith is permeated with repentance and repentance is permeated with faith.'
I think Fisher would agree. What Fisher is against is people like Nomista who try to make repentance a work that must be done before faith. To make it a work prior to faith can ensnare some who would then worry that they have not truly repented and so they cannot come to Christ in faith.
The point is that we should flee to Christ in faith and stop raising objections as to why we cannot. Next week's reading
Conclude Chapter 2 by reading the four sections entitled 'Spiritual marriage with Jesus Christ'; 'Justification before faith, refuted'; Believers freed from the commanding and condemning'; 'Power of the covenant of works'.
Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading Reformed Pastor by Richard Baxter (we'll be reading from the 1862 edition available from Amazon or free on the internet, here for example) - Read the Dedication and Introductory Note.
My summary Today we begin Baxter's 'The Reformed Pastor'.
Baxter dedicates his book to the ministers in Britain and Ireland and outlines reasons for his book.
Initially Baxter defends why he is so ready to criticise the ministry when some would rather that he not have published the book at all or at least restricted it from the common people by publishing it in Latin, not English.
Then in the dedication Baxter gives three main points he wishes to propound to ministers:
(i) Ministers should be catechizing and instructing individually all that are committed to their care;
(ii) Ministers should practice Church discipline;
(iii) Ministers should unite and associate for the furtherance of each other in the work of the Lord.
Then the Introductory Note explains what Baxter's work will entail and that it is based on Acts 20:28. What grabbed me
I liked how Baxter drew out the seriousness of the ministry: 'Yet if you had betaken yourselves to another calling, and would sin to yourselves only, and would perish alone, we should not have so much necessity of molesting you, as now we have: but, if you will enter into the office of the ministry, which is for the necessary preservation of us all, so that by letting you alone in your sin, we must give up the church to loss and hazard, blame us not, if we talk to you more freely than you would have us to do. If your own body were sick, and you will despise the remedy, or if your own house were on fire, and you will be singing or quarrelling in the streets, I could possibly bear it, and let you alone, (which yet, in charity, I should not easily do,) but, if you will undertake to be the physician of an hospital, or to a whole town that is infected with the plague, or will undertake to quench all the fires that shall be kindled in the town, there is no bearing with your remissness, how much soever it may displease you. Take it how you will you must be told of it; and if it will not serve, you must be told of it yet more plainly ; and, if that will not serve, if you be rejected as well as reprehended, you may thank yourselves. I speak all this to none but the guilty.'
Letting sin in the ministry abound has great consequences. When we try to rectify sins in the minister, we are trying to do so for the good of the whole church.
May the book club be ready to be admonished by Baxter so that great good will abound in our churches.
Next week's reading
Commence Chapter 1 by reading Section 1 (The nature of this oversight). Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading Reformed Doctrine of Predestination by Loraine Boettner (Available from Amazon or free on the internet, here for example). Conclude Chapter 11 by reading points 6 to 11.
My summary Now we conclude the chapter on unconditional election.
In point six infralapsarianism and supralapsarianism are discussed and Boettner rejects supralapsarianism.
Then points seven to eleven attempt to show that many are chosen and few are condemned: (i) Scripture speaks of a redeemed world or race; (ii) Scripture speaks of the vastness of the multitude described in heaven; (iii) Historical evidence is that the world is growing better; (iv) If children who die in infancy are saved then heaven will be filled with people.
What grabbed me Concerning the matter that more are elect than non-elect, I thought some of Boettner's arguments were on very shaky ground.
Firstly, his point about a redeemed 'world' used texts where I believe the word 'world' indicates that people from 'all nations' are part of the redeemed people, not that 'whole' nations will be saved.
Also unconvincing was Boettner's handling of Matthew 7 where Jesus tells us that many will enter through the wide gate compared to few through the narrow gate. Boettner said Jesus was speaking only concerning the first century, not throughout history. I see no basis for that in the text.
Thirdly, I couldn't believe that Boettner tried to make the point that the world is growing better. Maybe Boettner mixed in very closed circles and didn't read the news? Furthermore, the statistics he provides rather than proving his point disprove it: 'According to late statistics, 1950, Christianity has a considerably larger number of nominal adherents than the combined total of any other two world religions. These figures state that there are approximately 640,000,000 Christians, 300,000,000 Confucianists (including Taoists), 230,000,000 Hindus, 220,000,000 Mohammedans, 150,000,000 Buddhists, 125,000,000 Animists, 20,000,000 Shintoists, and 15,000,000 Jews.' Yes, Christianity is greater than even two other religions on their own, but if we group all religions into saved and unsaved categories, then the Christians are certainly inferior by Boettner's own statistics.
Now it may be true that more are saved than unsaved, particularly if one does believe in infant salvation (which I do), but I do think that we should not minimise the huge numbers of those who are lost. Particularly with arguments such as those given above.
Next week's reading Read Chapter 12 (Limited atonement).
Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading City of God by Augustine (available from Amazon or free on the internet, here for example) - Commence Part II by starting Book 11 and reading Chapters 1 to 17. My summary Now we begin Part II where Augustine says his 'task is to discuss, to the best of my power, the rise, the development and the destined ends of the two cities, the earthly and the heavenly, the cities which we find, as I have said, interwoven, as it were in this present transitory world, and mingled with one another.'
Book 11 is the first book in Part II and Augustine says that to begin with 'I shall explain how the beginnings of those two cities arose from the difference between the two classes of angels.'
Thus Augustine starts with an examination of the Biblical evidence for the creation of the world and the beginning of time.
Then he moves onto angels who 'form the greater part' of the Holy City. Augustine reasons that God created two classes of angels: the angels of light and the offending angels. The offending angels 'did not have this bliss [experienced by angels of light], even before their fall.'
What grabbed me There were a number of things in today's reading of which I was not convinced.
One of my recurring problems is the idea that there is no time/sequence before the world began. Augustine believes this is true because their is no motion/action before the creation of the world: 'Since God, in whose eternity there is no change at all, is the creator and director of time, I cannot see how it can be said that he created the world after a lapse of ages, unless it is asserted that there was some creation before this world existed, whose movements would make possible the course of time...An event in time happens after one time and before another, after the past and before the future. But at the time of creation there could have been no past, because there was nothing created to provide the change and movement which is the condition of time.'
If we accept the premise that time does not occur till action occurs, then surely we can say that time exists before the creation of the world because of the action that is occurring within the trinity. The trinity love (an action) one another before creation and so there is a sequence (time) occurring as they love one another.
Yes, time was not as we know it, but for God there appears to me to have been some sort of sequence and will continue to be so.
Maybe I'm out on a limb here. If you think so, let me know in the comments.
Next week's reading Conclude Book 11 by reading Chapters 18 to 34.
Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading Life and times of George Whitefield by Robert Philip (available from Amazon or free on the internet, here for example) - Read Chapter 17 (Whitefield in Ireland) and Chapter 18 (Whitefield's characteristic sayings).
My summary In Chapter 17 we hear of Whitefield's brief visit to Ireland: 'Whitefield's connexion with Ireland was too slight to impress any character upon the religion of the country, or even to give an impulse to it. His preaching won souls; but it set in motion no evangelizing enterprise, except the itinerancy of the celebrated John Cennick'.
Then in Chapter 18 we read a collection of Whitefield's sayings on different subjects from the first ten years of his ministerial life.
What grabbed me I don't think Whitefield experienced stronger physical persecution than he did in Ireland: '"It being war time, I exhorted, as is my usual practice, my hearers, not only to fear God, but to honour the best of kings; and after sermon, I prayed for success to the Prussian arms. All being over, I thought to return home the way I came; but, to my great surprise, access was denied, so that I had to go near half a mile from one end of the Green to the other, through hundreds and hundreds of papists, &c. Finding me unattended, (for a soldier and four methodist preachers, who came with me, had forsook me and fled,) I was left to their mercy. But their mercy, as you may easily guess, was perfect cruelty. Volleys of hard stones came from all quarters, and every step I took a fresh stone made me reel backwards and forwards, till I was almost breathless, and all over a gore of blood. My strong beaver hat served me as it were for a scull cap for a while; but at last it was knocked off, and my head left quite defenceless. I received many blows and wounds; one was particularly large, and near my temples. I thought of Stephen, and as I believed that I received more blows, I was in great hopes that like him I should be despatched, and go off in this bloody triumph to the immediate presence of my Master. But providentially a minister's house lay next door to the Green ; with great difficulty I staggered to the door, which was kindly opened to, and shut upon, me. Some of the mob in the mean time having broke part of the boards of the pulpit into large splinters, they beat and wounded my servant grievously in his head and arms, and then came and drove him from the door. For a while I continued speechless, panting for, and expecting every breath to be my last. Two or three of the hearers, my friends, by some means or other, got admission, and kindly with weeping eyes washed my bloody wounds, and gave me something to smell to and to drink. I gradually revived, but soon found the lady of the house desired my absence, for fear the house should be pulled down. What to do I knew not, being near two miles from Mr. W 's place; some advised one thing, and some another. At length, a carpenter, one of the friends that came in, offered me his wig and coat, that I might go off in disguise. I accepted of and put them on, but was soon ashamed of not trusting my Master to secure me in my proper habit, and threw them off with disdain. I determined to go out (since I found my presence was so troublesome) in my proper habit; immediately deliverance came. A methodist preacher, with two friends, brought a coach; I leaped into it, and rode in gospel triumph through the oaths, curses, and imprecations of whole streets of papists unhurt, though threatened every step of the ground. None but those who were spectators of the scene, can form an idea of the affection with which I was received by the weeping, mourning, but now joyful methodists. A christian surgeon was ready to dress our wounds, which being done, I went into the preaching-place, and after giving a word of exhortation, joined in a hymn of praise and thanksgiving to Him who makes our extremity his opportunity, who stills the noise of the waves, and the madness of the most malignant people. The next morning I set out for Port Arlington, and left my persecutors to His mercy, who out of persecutors hath often made preachers. That I may he thus revenged of them, is my hearty prayer."'
Almost stoned to death and still preaches later that day. What a man! Next week's reading Read Chapter 19 (Whitefield revisiting).
Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading Soul winner by C.H. Spurgeon (available from Amazon or free on the internet, here for example) - Read Chapter 12 (Soul-winning explained). My summary Because these last chapters are sermons that have been tacked onto the end of the book, we're hitting a bit of repetition. But even the second and third time round on the same point, Spurgeon is never boring.
Today we continue to consider how a soul winner is wise because he must be: (i) a soldier at war; (ii) a wrestler; (iii) a dealer with secret and mysterious ways in hearts; (iv) a fisherman; (v) a bird catcher;
Then Spurgeon gives us some of the ways by which souls are to be won: (i) by believing in instantaneous conversions; (ii) keeping close to soul-saving truth; (iii) bringing others to hear the word; (iv) trying to talk to strangers after the sermon; (v) button-holing acquaintances and relatives; (vi) writing letters for your Lord and Master; (vii) mastering the art of prayer; (viii) asking if your own soul is won.
What grabbed me I was struck by the importance of love in soul-winning: 'Love is the true way of soul-winning, for when I spoke of storming the walls, and when I spoke of wrestling, those were but metaphors, but this is near the fact. We win by love. We win hearts for Jesus by love, by sympathy with their sorrow, by anxiety lest they should perish, by pleading with God for them with all our hearts that they should not be left to die unsaved, by pleading with them for God that, for their own sake, they would seek mercy and find grace. Yes, sirs, there is a spiritual wooing and winning of hearts for the Lord Jesus; and if you would learn the way, you must ask God to give you a tender heart and a sympathising soul. I believe that much of the secret of soul-winning lies in having bowels of compassion, in having spirits that can be touched with the feeling of human infirmities.'
If we wish to win souls, we should first learn to love them.
Next week's reading Read Chapter 13 (Soul-saving our one business).
Now it's your turn Please post your own notes and thoughts in the comments section below.
