Required reading Tracts and Letters (Volume 2) by John Calvin (Available from Amazon or free here) - Commence XI (Clear explanation of sound doctrine...in order to dissipate the mists of Tileman Heshusius) by reading up to the paragraph commencing 'Let the reader attend to the design of Irenaeus' (page 538 in the Banner edition).
My summary Today we begin yet another tract from Calvin defending the Protestant understanding of the Lord's supper. This one is directed at the Roman Catholic theologian Heshusius.
Much of the content is very similar to the tracts we have previously read in this volume. In fact Calvin admits that he is repeating himself: 'As far as Westphals importunity compelled me, I believe I have satisfied sound and impartial readers in regard to the consent of antiquity, nay, I have said what ought to have stopped the mouths even of the contentious. But however solid the reasons by which they are confuted, it is like talking to the deaf, and I shall therefore be contented with a few brief remarks, to let my readers see that this new antiquarian is no less absurd and barren than Westphal was.'
But at some points Heshusius does differ with Westphal and other Roman Catholics. For example: 'Not to go farther for an example, Westphal boldly affirms that the body of Christ is chewed by the teeth, and confirms it by quoting with approbation the recantation of Berengarius, as given by Gratian. This does not please Heshusius, who insists that it is eaten by the mouth but not touched by the teeth, and greatly disapproves those gross modes of eating. And yet he reiterates his Asserimus, (we assert,) just as if he were the representative of an university.'
What grabbed me Calvin gave us a great comment about the sacrament's powerlessness: 'For I hold with Augustine, that there may be invisible sanctification without the visible sign, just as, on the other hand, there may be the visible sign without true sanctification.'
What counts to God is faith first and foremost; not partaking in the Lord's supper.
Next week's reading Conclude XI (Clear explanation of sound doctrine...in order to dissipate the mists of Tileman Heshusius) and also read all of the last tract entitled 'The best method of obtaining concord provided the truth be south without contention'.
Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading The Works Volume 1 by Richard Sibbes (Available from Amazon or free here) - Continue Sibbes Works Vol 1 by continuing 'The soul's conflict with itself' by reading Chapters 8 (Of unfitting dejection), 9 (Of the soul's disquiets), 10 (Means not to be overcharged with sorrow) and 11 (Signs of victory over ourselves). My summary
We continue Sibbes' exposition of Psalm 42:11, 'Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God'.
Firstly Chapter 8 answers some questions concerning when the Christian's grief might be excessive.
Then Sibbes gives us some observations of the soul's disquiets:
(i) that the soul hath disquiets proper to itself besides those griefs of sympathy that arise from the body;
(ii) that God when he will humble a man need not fetch forces from without;
(iii) that there is a necessity of having something in the soul above itself;
Next, in chapter 10, we are given some means by which we might not to be overcharged with sorrow:
(i) take heed of building an ungrounded confidence of happiness for time to come;
(ii) look that our love to any thing in this world shoot not so far as that, when the time of severing cometh, we part with so much our hearts by that rent;
(iii) take heed we mingle not our own passions with anything that seizeth upon us.
Chapter 11 then gives us some signs of victory over ourselves and of a subdued spirit.
What grabbed me Sibbes gave us a good description of the tension that is inherent in the Christian's troubles: 'Thus we may see the life of a poor Christian in this world. 1. He is in great danger, if he be not troubled at all. 2. When he is troubled, he is in danger to be over-troubled. 3. When he hath brought his soul in tune again, he is subject to new troubles. Betwixt this ebbing and flowing there is very little quiet. Now because this cannot be done without a great measure of God's Spirit, our help is to make use of that promise of giving 'the Holy Ghost to them that ask it,' John. xi. 13. To teach us when, how long, and how much to grieve ; and when, and how long, and how much to rejoice, the Spirit must teach the heart this, who as he moved upon the waters before the creation, so he must move upon the waters of our souls, for we have not the command of our own hearts. Every natural man is carried away with his flesh and humours, upon which the devil rides, and carries him whither he list ; he hath no better counsellors than flesh and blood, and Satan counselling with them. But a godly man is not a slave to his carnal affections, but as David here, labours to bring into captivity the first motions of sin in his heart.'
There is a time to weep and a time to laugh. Knowing when to do which requires the Spirit's wisdom.
Next week's reading Continue Sibbes Works Vol 1 by continuing 'The soul's conflict with itself' and reading Chapters 12 (Of original righteousness...) and 13 (Of imagination...). Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading Heaven on earth by Thomas Brooks (Available from Amazon or free here) - Continue Chapter 5 (Shewing the several ways and means of gaining a well-grounded assurance) by reading up to the paragraph beginning 'The third thing that I am to shew you is, what repentance that is that accompanies salvation. That repentance doth accompany salvation I have formerly shewed.'
My summary This week we look at 'faith' as the second of the things that should accompany eternal salvation.
First Brooks teaches us what should be the objects of saving faith: (i) person of Christ; (ii) righteousness of Christ; (iii) God's precious promises; (iv) the glory, blessedness and life which God hath laid up for them that love him.
Then Brooks gives us the properties of saving faith, it: (i) puts forth itself into vital operation; (ii) grows and increases; (iii) makes those things that are great and glorious in the world's account to be very little and low in the eyes of the believer; (iv) purifies the heart; (v) soul-softens; (vi) is world conquering.
What grabbed me Today we were given a great prayer from Brooks: 'Ah, Lord ! whatever I am weak in, let me be strong in faith ; whatever dies, let faith live ; whatever decays, let faith flourish. Lord, let me be low in repute, low in parts, low in estate, so thou wilt make me high in faith. Lord ! let me be poor in anything, poor in everything, so thou wilt make me rich in faith. Lord ! let the eye of faith be more opened, let the eye of faith be more quick-sighted, let the eye of faith be the more raised, and it shall be enough to me, though Joseph be not, though Benjamin be not.'
Lord, increase our faith by whatever means necessary!
Next week's reading Continue Chapter 5 (Shewing the several ways and means of gaining a well-grounded assurance) by reading up to the paragraph beginning 'The fifth thing that I am to shew you is, what love that is that accompanies salvation.'
Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading An all-round ministry by CH Spurgeon (Available from Amazon or free here) - Commence Chapter 12 (The Minister in These Times) by reading up to the paragraph beginning 'Now let us turn our earnest attention to the subject OF OUR POSITION TOWARDS OUR LORD.' My summary
Today we begin the last chapter in which Spurgeon gives his opinion of the minister in his times.
Firstly Spurgeon wishes to reflect upon what Jesus' position should be toward the minister:
(i) sacrifice and sin-bearer;
(ii) sole mediator and high priest;
(iii) infallible teacher;
(iv) the one law-giver and only ruler in the church;
(v) example and pattern;
(vi) Lord and God.
What grabbed me
Interesting to see Spurgeon's position on altar calls: 'In our revival services, it might be as well to vary our procedure. Sometimes shut up that inquiry-room. I have my fears about that institution if it be used in permanence, and as an inevitable part of the services. It may be a very wise thing to invite persons, who are under concern of soul, to come apart from the rest of the congregation, and have conversation with godly people; but if you should ever see that a notion is fashioning itself that there is something to be got in the private room which is not to be had at once in the assembly, or that God is more at that penitent form than elsewhere, aim a blow at that notion at once. We must not come back by a rapid march to the old way of altars and confessionals, and have Romish trumpery restored in a coarser form. If we make men think that conversation with ourselves or with our helpers is essential to their faith in Christ, we are taking the direct line for priestcraft. In the gospel, the sinner and the Savior are to come together, with none between. Speak upon this point very clearly, "You, sinner, sitting where you are, believing on the Lord Jesus Christ, shall have eternal life. Do not stop till you pass into an inquiry-room. Do not think it essential to confer with me. Do not suppose that I have the keys of the Kingdom of Heaven, or that these godly men and women associated with me can tell you any other gospel than this, 'He that believeth on the Son hath everlasting life."'
Next week's reading Conclude Chapter 12 (The Minister in These Times).
Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading A lifting up for the downcast by William Bridge (Available from Amazon or free here) - Read Sermon VI (A lifting up in case of miscarriage of duties).
My summary Today we read Bridges' sixth sermon on Psalm 42:11.
In this one Bridges teaches us that sometimes the discouragements of the saints is drawn from the failings and successlessness of their duties, particularly prayer.
But Bridges suggests there is no need for discouragement because: (i) you are in the covenant of God; (ii) Christ is somewhat in your duties; (iii) your soul is the temple of the Holy Ghost; (iv) God doth give by denying sometimes; (v) what rock is there so firm or fast, but hath some seams of dirt upon it; (vi) lack of success moves the Lord to pity; (vii) God does hear your prayers; (viii) lack of success teaches you to wait upon God; (ix) you are not to lay the stress and weight of all your comfort upon duty; (x) you must learn to leave the event and success of spiritual things to God.
What grabbed me Great sermon for when you may be discouraged about your prayers.
Particularly liked the last point about leaving the success of your prayers to God: 'Many there are, that can leave the event and the success of their outward things unto God, but to leave the event and success of prayer, and their spiritual things unto God, this they cannot understand, and this they are utterly unacquainted with : but whatever thy gift be, cast it upon the Lord, leave the success and the event of all your spiritual things upon God : what then ? "and he will sustain thee, and thou shalt not be moved for ever." Thou art moved for the present, and thy heart is moved, and thou art much discouraged, yet do but try this way, leave the event to God. Go to prayer, go and perform thy duty leaving the event of that unto God, and the Lord that hath promised will certainly fulfil it, thou shalt be sustained, and though thou art moved for the present, thou shalt not be moved for ever.'
Pray, and then leave the matter in the hands of your Father.
Next week's reading Read Sermon VII (A lifting up in the want of assurance). Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading
Attributes of God by Charnock (available from Amazon or free on the internet, here for example) - Continue Chapter 6 (A discourse upon the immutability of God) by reading up to the paragraph beginning 'V. Use 1. For information.'
My summary This week we continue looking at the immutability of God.
Firstly Charnock proves the immutability of God:
(i) in the name of God ('I am');
(ii) if God were changeable, he could not be the most perfect being;
(iii) God were not the most simple being if he were not immutable;
(iv) God were not eternal if he were mutable;
(v) if God were changeable, he were not infinite and almighty;
(vi) the world could not be ordered and governed but by some principle or being which were immutable.
Then Charnock proves the mutability of creatures:
(i) in their sense;
(ii) in their spiritual natures;
(iii) in that they rose from nothing;
(iv) in that they depend upon the will of God;
(v) in that they are not absolutely perfect.
Next Charnock defends God's immutability from ideas that suggest he is mutable:
(i) there was no change in God when he began to create the world in time;
(ii) there was no change in the divine nature of the son when he assumed human nature;
(iii) repentance and other affections ascribed to God in Scripture argue no change in God;
(iv) the not fulfilling of some predictions in Scripture, which seem to imply a changeableness of the divine will, do not argue any change in it;
(v) God is not changed, when of loving to any creatures he becomes angry with them, or of angry he becomes appeased;
(vi) a change of laws by God argues no change in God.
What grabbed me I appreciated Charnock's handling of the difficult Scriptures appear to imply a changeable God. Particularly when God makes a prediction and then it does not occur (e.g. Nineveh was supposed to be destroyed in Jonah): 'But the answer to these cases is this, that where we find predictions in Scripture declared, and yet not executed, we must consider them not as absolute, but conditional, or as the civil law calls it, an interlocutory sentence. God declared what would follow by natural causes, or by the demerit of man, not that he would absolutely himself do. And in many of those predictions, though the condition be not expressed, yet it is to be understood. So the promises of God are to be understood with the condition of perseverance in well doing; and threatenings with a clause of revocation annexed to them, provided that men repent. And this God lays down as a general case, always to be remembered as a rule for the interpreting his threatenings against a nation, and the same reason will hold in threatenings against a particular person.'
In Nineveh, it is not that God changed; it was man that changed. And thus God remains consistent by not bringing about what he predicted was going to happen.
Next week's reading
Conclude Chapter 6 (A discourse upon the immutability of God).
Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading Robert Murray M'Cheyne by Andrew Bonar (Available from Amazon or free here) - Conclude Chapter 4 (His mission to Palestine and the Jews). My summary M'Cheyne continues his travels today and by the end of the chapter has reached Scotland again.
We read of his visits to Egypt, Israel, Lebanon, Cyprus Constantinople, Moldavia, Wallachia, Austria, Poland, Prussia, Berlin and Hamburg.
M'Cheyne particularly enjoyed the Holy Land as he visited Biblical sites. Yet we do see him descend again into illness.
There is also mention of a yearning to back with his congregation and of his continual prayer for them. And while he prays, unbeknown to him, revival breaks out under the replacement minister.
What grabbed me
I enjoyed seeing the continual desire to witness, even despite language barriers: 'We have our two Arab servants, to whom I now introduce you-Ibrahim, a handsome small-made Egyptian, and Achmet the cook, a dark good-natured fellow, with a white turban and bare black legs. Ibrahim speaks a little English and Italian, and Achmet Italian, in addition to their native Arabic. I soon made friends with our Arab donkey men, learning Arabic words and phrases from them, which pleased them greatly.'
And another instance: 'Mr. McCheyne's anxiety for souls appeared in the efforts he made to leave at least a few words of Scripture with the Jews whom we met, however short the time of our interview. His spirit was stirred in him; and, with his Hebrew Bible in his hand, he would walk up thoughtfully and solemnly to the first Jew he could get access to, and begin by calling the man's attention to some statement of God's Word. In Palestine, if the Jew did not understand Italian, he would repeat to him such texts in Hebrew as, "In that day there shall be a fountain opened to the house of David" (Zech. 13:1).'
M'Cheyne's love for the lost is most admirable.
Next week's reading Commence Chapter 5 (Days of revival) by reading up to the paragraph beginning 'Another of these Communion seasons recorded, is April 1840. "Sabbath 10.' Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading Tracts and Letters (Volume 2) by John Calvin (Available from Amazon or free here) - Conclude Chapter X (Last admonition of John Calvin to Joachim Westphal). My summary Now we finish the tract from Calvin against Westphal.
We read the last of the fifty-nine arguments which the Magdeburgians enumerate as amply sufficient to dispose of all the objections of the Reformers.
The remaining arguments are argued in a similar fashion as the first batch we read last week.
Then the tract ends with similar arguments and a defence of the slurs that Calvin and his followers have received.
What grabbed me I liked the point that Jesus' body cannot be everywhere (and hence in communion bread) as our resurrection bodies are to be like Jesus': 'Scripture declares that our bodies will be made conformable to the glorious body of Christ ; but our bodies will not then be everywhere : Therefore, neither is the body of Christ everywhere.'
Once again, great logic from Calvin.
Next week's reading Commence XI (Clear explanation of sound doctrine...in order to dissipate the mists of Tileman Heshusius) by reading up to the paragraph commencing 'Let the reader attend to the design of Irenaeus' (page 538 in the Banner edition).
Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading The Works Volume 1 by Richard Sibbes (Available from Amazon or free here) - Continue Sibbes Works Vol 1 by continuing 'The soul's conflict with itself' by reading Chapters 3 (Of discouragements from within), 4 (Of casting down ourselves, and specially by sorrow - evils thereof), 5 (Remedies of casting down), 6 (Other observations of the same nature) and 7 (Difference between good men and others in conflicts with sin). My summary
We continue Sibbes' exposition of Psalm 42:11, 'Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God'.
Firstly we see causes of discouragement in ourselves:
(i) want of knowledge;
(ii) forgetfulness;
(iii) want of setting due price upon comforts;
(iv) a childish kind of peevishness;
(v) false reasoning;
(vi) a false method and order in judging estates;
(vii) seeking comfort too much in sanctification;
(viii) neglect of keeping a clear conscience;
(ix) ignorance of Christian liberty;
(x) want of employment;
(xi) omission of duties and offices of love;
(xii) want of firm resolution in good things.;
(xiii) comforting too much by outward things;
(xiv) depending too much upon the opinions of other men;
(xv) looking too much upon the ill in ourselves and abroad;
(xvi) poring too much upon our afflictions.
Then Sibbes returns to the verse and makes some observations about the words 'Why art thou cast down, O my soul?':
(i) we are prone to cast down ourselves;
(ii) it is the nature of sorrow to cast down;
(iii) casting down breeds disquieting.
Next Sibbes gives us some remedies of casting down:
(i) cite the soul before itself and reason the case;
(ii) press the soul to give an account;
(iii) cast a restraint upon ourselves;
(iv) make good use of privacy;
(v) govern yourself;
(vi) reflect upon the soul and judge whatsoever comes from it;
(vii) frame our complaints as David did;
(viii) carry ourselves as David did;
(ix) recognise that we may be sinfully disquieted for that which is not a sin to be disquieted for.
What grabbed me I think Sibbes made a good point about the need to seek comfort in our justification before seeking it in our sanctification: 'Another cause of disquiet is, that men by a natural kind of popery seek for their comfort too much sanctification, neglecting justification, relying too much upon their own performances. St Paul was of another mind, accounting all but dung and dross, compared to the righteousness of Christ, Philip, iii. 8, 9. This is that garment, wherewith being decked, we please our husband, and wherein we get the blessing. This giveth satisfaction to the conscience, as satisfying God himself, being performed by God the Son, and approved therefore by God the Father. Hereupon the soul is quieted, and faith holdeth out this as a shield against the displeasure of God and temptations of Satan. Why did the apostles in their prefaces join grace and peace together, but that we should seek for our peace in the free grace and favour of God in Christ ? '
The first thing we should do when seeking comfort is to remember our justification in Christ - nothing beats that!
Next week's reading Continue Sibbes Works Vol 1 by continuing 'The soul's conflict with itself' by reading Chapters 8 (Of unfitting dejection), 9 (Of the soul's disquiets), 10 (Means not to be overcharged with sorrow) and 11 (Signs of victory over ourselves). Now it's your turn Please post your own notes and thoughts in the comments section below.
