Grace Church, Modesto: Daily Reflections

Ministry Reflection - November 15, 2009

church@gopcmodesto.org — Sun, 15 Nov 2009 06:00:00 +0000

What Does It Mean to Believe?: Acts 16:31

This is what John Bunyan also found to be true. He writes in his Grace Abounding to the Chief of Sinners, “One day, as I was passing in the field, this sentence fell upon my soul: Your righteousness is in heaven; and I thought withal I saw with the eyes of my soul, Jesus Christ, at God’s right hand; there, I say, as my righteousness; so that wherever I was, or whatever I was a-doing, God could not say of me, He wants [lacks] my righteousness, for that was just before Him. I also saw, moreover, that it was not my good frame of heart that made my righteousness better, nor yet my bad frame that made my righteousness worse; for my righteousness was Jesus Christ Himself, the same yesterday, today, and forever. Now did my chains fall off my legs indeed. I was loosed from my afflictions and irons; my temptations also fled away. Now I went home rejoicing for the grace and love of God. I lived for some time very sweetly at peace with God through Christ. Oh! I thought, Christ! Christ! There was nothing but Christ that was before my eyes. I saw now not only looking upon this and the other benefits of Christ apart, as of His blood, burial, and resurrection, but considered Him as a whole Christ! It was glorious to me to see His exaltation, and the worth and prevalency of all His benefits, and that because now I could look from myself to Him, and would reckon that all those graces of God that now were green in me, were yet but like those cracked groats and fourpence-halfpennies that rich men carry in their purses, when their gold is in their trunk at home! Oh, I saw that my gold was in my trunk at home! In Christ my Lord and Saviour! Now Christ was all” (Grace Abounding; italics added). The point is, you cannot stand before God in your own righteousness – Christ must be your righteousness, and for this to be true, you must look to Him in faith and receive His righteousness. If God were to ask you why He should let you into heaven, the only correct answer is, “On the basis of Christ’s righteousness alone.”

You and I owe a debt – a debt so great we could never pay it – but Christ has paid it and offers to pay it for you, if you will only trust Him to do it. He is willing to take away your sins; He is willing to give you His obedience; He is willing to reconcile you with the Father. He is willing to vouch for you on the Day of Judgment and plead His merits before His Father on your behalf. But there is something you must do: you must reach out to Him in faith and trust Him to do this for you. Are you willing to trust Him? Or will you trust what you have done, or your believing the facts of the Gospel instead? Saving faith is not merely believing the facts: it is trusting the Savior to bring you to heaven. Saving faith is not a work, it is trusting in the work of Jesus Christ alone to save you. Are you trusting Him? If not, then do so tonight. Amen.

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Ministry Reflection - November 14, 2009

church@gopcmodesto.org — Sat, 14 Nov 2009 06:00:00 +0000

What Does It Mean to Believe?: Acts 16:31

If you are to be saved, you have to believe the Bible is true – that you really are a sinner, that Christ really is the only Savior – otherwise, you will never be able to “believe” and be saved.

But there is one more thing: Knowing and believing isn’t enough: You must also trust in the Lord. You must place your whole hope of heaven on Christ and on Him alone.

This is what we need to understand: what does it mean to trust in the Lord? This takes faith to a saving level, beyond what an unconverted person will ever experience. You must act on what you know to be true; you must receive the One you know to be real; you must trust His death and His obedience to save you; you must receive Christ as your righteousness and your only hope of heaven. This is what Paul meant when he told the Philippian jailer, “Believe on the Lord Jesus Christ, and you will be saved” (Acts 16:31). We might wonder how the Philippian jailer ever figured this out. He just happened to understand the Greek language, since that’s what he spoke, and knew what Paul was saying: he knew he needed to place his whole hope of heaven on Jesus Christ.

Since we don’t understand this as well as he did, let’s look at a couple of explanations to get a clearer picture of this in our own minds: First, let’s consider what William Gurnall, the Puritan author of that great book on spiritual warfare The Christian in Complete Armor, had to say. “Everyone that assents to the truth of [i.e., believes to be true] what the Scriptures says of Christ does not believe on Christ. No, this believing on Christ implies a union of the soul to Christ, and fiduciary recumbency on Christ [a leaning on Christ by faith]. Therefore we are bid to take hold of Christ (Isa. 27:5), who is . . . called God’s strength, as elsewhere His arm, ‘that we may make peace with God, and we shall make peace with Him.’ It is not the sight of a man’s arm stretched out to a man in the water [that] will save him from drowning, but the taking hold of it” (Gurnall; italics added). “Judas knew the Scriptures, and without doubt did assent to the truth of them, when he was so zealous a preacher of the Gospel; but he never had so much as one drachm [mite] of justifying faith in his soul. ‘There are some of you which believe not, for Jesus knew from the beginning who they were that believed not, and who should betray Him.’ Yes, Judas’s master, the devil himself, one far enough (I suppose) from justifying faith, yet he assents to the truth of the Word. He goes against his conscience when he denies them: when he tempted Christ he did not dispute against the Scripture but from the Scripture, drawing his arrows out of this quiver (Matt. 4:6). And at another time he makes as full a confession of Christ (for the matter) as Peter himself did (Matt. 8:22, cf. 16:17). Assent to the truth of the Word is but an act of the understanding, which reprobates and devils may exercise. But justifying faith is a compounded habit [is made up of two parts], and has its seat both in the understanding and will: and, therefore, [it is] called a ‘believing with the heart’ (Rom. 10:10), yes, a ‘believing with all the heart’ (Acts 8:37). It takes in all the powers of the soul. There is a double object in the promise; one proper to the understanding, to move that: another to the will, to excite and work upon that. As the promise is true, so it calls for an act of assent from the understanding; and as it is good as well as true, so it calls for an act of the will to embrace and receive it. Therefore he which only notionally knows the promise, and speculatively assents to the truth of it, without clinging to it, and embracing of it, does not believe savingly, and can have no more benefit from the promise than nourishment from the food he sees and acknowledges to be wholesome, but eats none of it” (Gurnall; italics added). Saving faith is more than believing the facts are true – so many today think that this is all we need to be saved. Simon the magician believed and was baptized, but he was never savingly converted (Acts 8). Satan and his demons know the truth and believe it, but there is no hope of their salvation (James 2:19). Judas performed many miracles and preached the Gospel, but he is in hell today. Many saw the miracles of Christ and were convinced He was the Messiah, but they ended up denying Him before Pilate. Saving faith does more than believe the facts – it trusts Christ who offers Himself in the Gospel and receives His righteousness as the only hope of heaven.

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Ministry Reflection - November 13, 2009

church@gopcmodesto.org — Fri, 13 Nov 2009 06:00:00 +0000

What Does It Mean to Believe?: Acts 16:31

We talk a lot about faith in connection with salvation, and no wonder: Paul tells us it’s something we must have in order to be saved, as we see from our passage. But what does it mean to believe? In Protestant circles, we believe that we are saved by grace – by God’s unmerited favor – through faith alone. It’s important for us to say this because we want to make a distinction between what we believe and what the Roman church believes. They believe that they are saved by the grace of God alone. But the way they believe they receive that grace is not by faith alone, but through the sacraments given to them by a consecrated priest, and through their cooperation with the grace they receive, they receive more grace. But if the “salvation” they receive is not by faith alone, can it really be by grace alone? And if it isn’t by grace alone, do they really receive God’s salvation?

Even within Protestant circles, we differ as to what that faith is that brings salvation. Faith is so often defined as a prayer we pray, or something we do that is so pleasing to God, He actually counts our faith as the righteousness that saves us. But can our faith itself be a work we do to make us acceptable to God? If it is, what happens to grace? Whenever we add works to grace, we destroy grace. Grace, by definition, excludes works. If salvation is to be by grace alone, it must be by faith alone, apart from works, as Paul writes, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph. 2:8-9). We need to avoid this error as much as Rome’s, since they both add up to the same thing: that somehow our works earn or add to our salvation.

How should we understand faith so that we don’t turn it into a work? Faith is looking to someone else to save us, to the only One who can save us: to Christ. It is looking away from our own works to His, from our so-called “merits” to His infinite merit, and receiving in Him our right standing before God.

We know this is true, but how often do we struggle to understand what this means? When you consider how important this particular teaching is to yourself, to your children, and to those you might try to lead to Christ, then you realize this is one area in which you can’t afford to be wrong. That’s why we’re going to spend this evening looking at saving faith – both to make sure we have it, as well as to equip ourselves to help others find their way to Christ. First, we’ll look at the different parts of faith, but only briefly. Then we’ll seek to understand what it means to believe savingly.

First, we know that faith has different parts. First, there’s knowledge. It’s important – if we’re going to be saved – to hear and understand the Gospel. The Bible says, “Faith comes from hearing, and hearing by the word of Christ” (Rom. 10:17). What is it we have to hear? The Gospel. “For I am not ashamed of the Gospel, for it is the power of God for salvation to everyone who believes” (Rom. 1:16). We not only need to hear it, but we need to understand it. Jesus said, “When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is the one on whom seed was sown beside the road” (Matt. 13:19). But this by itself is not enough.

It’s also essential that we believe what we hear. So many today don’t believe what the Bible says. They think it’s some kind of fairy tale for people looking for a crutch to shore up their lives. The “experts” can’t be wrong – and the experts say that we all evolved. But what they don’t realize is that the “experts” don’t know evolution took place, they just choose to believe it did, and that against all the evidence.

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Ministry Reflection - November 12, 2009

church@gopcmodesto.org — Thu, 12 Nov 2009 06:00:00 +0000

God’s Kingdom Triumphs over the World: Daniel 2:44

Finally, let’s consider God’s gracious preservation of His people throughout these three revolutions. Notice that throughout this succession of world empires, the church survived, even though it wasn’t in that great a state to begin with. The Lord had conquered them through these foreign powers and taken them into exile. And yet during this whole time, through the overturning of three world powers, even to the last, the Lord kept His people. They were taken into captivity by the Babylonians. Under Persia, they were threatened to be exterminated by Haman. Under the Greek Empire, they were threatened by Antiochus Epiphanes. Under the Romans, they were conquered and subdued. It wasn’t until after Christ came and winnowed His church from the Jewish church, that He allowed the Romans to execute His judgment on them.

This confirms what we saw in our call to worship: “God is our refuge and strength, a very present help in trouble” (Ps. 46:1). And that’s why “we will not fear, though the earth should change and though the mountains slip into the heart of the sea; though its waters roar and foam, though the mountains quake at its swelling pride” (vv. 2-3).

Application: From here, we’ll look at some of the particular events that took place during this time, but let’s be reminded from this: The Bible is God’s Word: It accurately predicted the things that happened during that time, the overthrowing of three world empires, the weakening of the fourth, the setting up of the kingdom of God at the time of the Roman Empire. When we can verify the things the Lord tells us in His Word, it helps us to trust what we have no way of verifying with our senses – heaven, hell, the kingship of Christ. We should believe what God says; there is a day of reckoning ahead; we need to get ready for it by trusting in Jesus Christ.

We should be encouraged by the fact that the Lord is in control of world history. The reason why the Lord could predict these thing was not because He looked ahead and saw them, but that He planned this would happen. The Lord will do what He says, and there is nothing in heaven or earth that can stop Him.

This encourages us that we, who are part of His kingdom, will make it to the end. Just as the Lord preserved His people during those political upheavals, so He will preserve us. It might look like Satan’s kingdom is gaining ground and that it will eventually swallow the church, but the One who is in control won’t allow this. When you combine this with the fact that He has promised to work even these things together for our good, we have every reason to be encouraged.

And so let’s keep pressing forward. The Lord may be allowing some of His enemies to confront us on the path to Mount Zion; but He will not allow them to overcome us. Let’s keep striving forward to take His kingdom through holy violence to our flesh, the world and the devil. And let’s keep seeking to bring as many to heaven with us as we can while we’re on the way. Amen.

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Ministry Reflection - November 11, 2009

church@gopcmodesto.org — Wed, 11 Nov 2009 06:00:00 +0000

God’s Kingdom Triumphs over the World: Daniel 2:44

The reason for these world revolutions was that Messiah’s coming was near: one kingdom overturned another to make way for the kingdom of Christ. This is very likely what the Lord meant when He said through Ezekiel at the time of the Babylonian captivity, “‘And you, O slain, wicked one, the prince of Israel, whose day has come, in the time of the punishment of the end,’ thus says the Lord GOD, 'Remove the turban and take off the crown; this will no longer be the same. Exalt that which is low and abase that which is high. A ruin, a ruin, a ruin, I will make it. This also will be no more until He comes whose right it is, and I will give it to Him’” (Ezek. 21:25-27). The crown was taken away from the sons of David for their sin and given to another to rule over them, until that power had been overturned three times, then Messiah would come. There would be four world dominions and three revolutions – first Babylon, then Persian, Greece and Rome. Then during the time of Rome, Christ would come and the crown would revert back to Him. The Lord would shake the earth before He set up His kingdom, as He says in Haggai, “For thus says the LORD of hosts, ‘Once more in a little while, I am going to shake the heavens and the earth, the sea also and the dry land. I will shake all the nations; and they will come with the wealth of all nations, and I will fill this house with glory,’ says the LORD of hosts” (Hag. 2:6-7). And again in verses 21-23, “Speak to Zerubbabel governor of Judah, saying, ‘I am going to shake the heavens and the earth. 'I will overthrow the thrones of kingdoms and destroy the power of the kingdoms of the nations; and I will overthrow the chariots and their riders, and the horses and their riders will go down, everyone by the sword of another. 'On that day,’ declares the LORD of hosts, ‘I will take you, Zerubbabel, son of Shealtiel, My servant,’ declares the LORD,’ and I will make you like a signet ring, for I have chosen you,’ declares the LORD of hosts.”

The world would be in travail before Christ would come forth. It would be embroiled in war and bloodshed to prepare the way for the Prince of peace, to show that the world needed such a prince to deliver it from its misery. Three kingdoms would succeed the Babylonian, each more glorious than the one proceeding it, until the Lord would set up the most glorious kingdom of all. By allowing Satan’s kingdom to reach its greatest height in these kingdoms, the Lord would show the power and glory of His Son in overthrowing them all, just as He did when Goliath, in all his glory and with all his powerful weapons, was overthrown by David and his sling. The stone cut without hands destroys the whole image. “In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdoms, but it will itself endure forever” (Dan. 2:44). As the Lord says through Isaiah, “For the LORD of hosts will have a day of reckoning against everyone who is proud and lofty and against everyone who is lifted up, that he may be abased” (2:12). Since that time, no nation has been able to achieve what these other kingdoms did – world dominion – because there is another King ruling over the kingdoms of the world – the man, Christ Jesus, in His mediatorial kingship.

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Ministry Reflection - November 10, 2009

church@gopcmodesto.org — Tue, 10 Nov 2009 06:00:00 +0000

God’s Kingdom Triumphs over the World: Daniel 2:44

Why didn’t the Lord record the history of this time frame as He had in the past? It’s not because the events of this period weren’t important, but: God willed that revelation would cease during this time – there would be no prophets to record that history – and so the Lord showed His people what would happen in advance. Another reason might be that the Lord intended secular history to record these world events. It’s interesting that secular history doesn’t record much of what the Bible contains in the five preceding periods. We might say God gives us a record of history where man doesn’t; and God doesn’t give us history where He allows man to record it, at least when he does with some degree of accuracy.

Whether by recording history or by foretelling what would happen, the Lord has shown us what would and has happened. And let’s not forget that when He does tell us in advance, He gives us a very powerful apologetic for the truth of His Word.

Second, let’s consider that three revolutions take place in three world dominions during this time frame prior to coming to an end when Christ’s kingdom was established. This was a time of world empires – something of which secular history also reminds us. As the time of Christ’s coming was drawing near, changes were taking place on a world order. The greatest revolutions in history, since the Flood, took place during this time. Almost all the nations the Jews were aware of were overturned again and again. As Isaiah writes, “Behold, the LORD lays the earth waste, devastates it, distorts its surface and scatters its inhabitants” (24:1).

This began when God’s visible church was taken captive by the king of Babylon. After this, there were three revolutions before Jesus came. The king of Babylon conquered the world. Then Cyrus overthrew the Babylonian empire and founded the Persian Empire which was much greater. Then the Persian Empire was overthrown by Alexander the Great, who set up the Grecian Empire. Then Rome overthrew the Grecian Empire and established the Roman Empire. We read about this in Daniel’s prophecy. Nebuchadnezzar’s image of gold, silver, brass, and iron represented these kingdoms. This is further revealed in the vision of the four beasts (Daniel 7). The Persian and Grecian empires are represented as the ram and the male goat of Daniel 8 and 11.

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Ministry Reflection - November 09, 2009

church@gopcmodesto.org — Mon, 09 Nov 2009 06:00:00 +0000

God’s Kingdom Triumphs over the World: Daniel 2:44

In our early reflections this week, we’re breaking ground on the next time frame in redemptive history: From the Captivity to the Coming of Christ, which includes the exile, the return, and over four hundred years from the return to the coming of Christ. We left off last time considering how the Lord raised up prophets who would not only prophesy, but write down their prophecies so that those just prior to the exile and those during the exile would have this revelation of the Gospel to look to, to encourage them in their dark hour, and to keep before their eyes the reminder that if they would just trust in the Lord and His Messiah, everything would be alright. Now the Lord was ready to remove them from their land for the covenant breaking of the majority, but again, this was that He might prepare the way for His Son.

The way we’ll break ground is by doing a broad overview of this whole time frame, and this is what we’ll see: This time frame is distinguished by the fact that a majority of its history isn’t recorded in Scripture, but it is prophesied. This period is also distinguished by three revolutions that take place in three world dominions prior to the coming of Christ’s kingdom, which puts an end to them all. Finally, this period is not unusual in the fact that through these three political empires that are overturned, the Lord preserves His church.

Let’s consider again the truth that no matter what our three enemies – the world, the devil, and the flesh – will do, they cannot stop God’s plan from advancing.

First let’s consider that by far the majority of the history that takes place in this time frame is not recorded, but is prophesied, in Scripture. The amount of time we’re looking at is about 636 years, with only about 186 of those years recorded. The first of three deportations to Babylon takes place in about 606 B.C. The 70 years of Exile are over in about 536 B.C. with the decree of Cyrus to allow some of the exiles to return and rebuild the Temple. In about 457, Artaxerxes issues a decree allowing Ezra to return to reestablish national polity and law, which paves the way for the rebuilding of the walls by Nehemiah in 445. This decree also begins the forty weeks before Messiah’s coming. Then the Scriptural record of this history ends around the 420s B.C., with nothing recorded until the announcement of John the Baptist’s conception and birth breaks that silence around 3 B.C. The announcement of Christ’s birth takes place about six months later, and His ministry begins about 30 years later. And so there are about 420 years with no historic record, with their being about 450 years to the coming of Christ mentioned in Daniel’s seventy weeks. And yet several important events take place during these years: It was during this time that most of the prophecies of Daniel, Isaiah, Jeremiah and Ezekiel, against Babylon, Tyre, Egypt and other nations were fulfilled.

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Ministry Reflection - November 08, 2009

church@gopcmodesto.org — Sun, 08 Nov 2009 06:00:00 +0000

John Bunyan: Pilgrim’s Progress: Hebrews 11:8-16

37. Atheist: those who deny there is any such place as heaven or person as God.
38. The Enchanted Ground: another warning against being lulled to sleep by the world.
39. Hopeful’s testimony
40. Meet up with Ignorance again; his belief and Christian’s correction.
a. “IGNOR. I believe that Christ died for sinners, and that I shall be justified before God from the curse, through his gracious acceptance of my obedience to his law. Or thus, Christ makes my duties, that are religious, acceptable to his Father, by virtue of his merits; and so shall I be justified.
b. “CHR. Let me give an answer to this confession of your faith:
(i) “You believe with a fantastical faith; for this faith is nowhere described in the Word.
(ii) “You believe with a false faith; because it takes justification from the personal righteousness of Christ, and applies it to your own.
(iii) “This faith makes not Christ a justifier of your person, but of your actions; and of your person for your actions’ sake, which is false.
(iv) “Therefore, this faith is deceitful, even such as will leave you under wrath, in the day of God Almighty; for true justifying faith puts the soul, as sensible of its condition by the law, upon flying for refuge unto Christ’s righteousness, his personal obedience to the law, in doing and suffering for us what that required at our hands; this righteousness, I say, true faith accepts.

41. Country of Beulah: time of refreshment.
42. The River of Death and the Celestial City.
a. “Now, I further saw, that between them and the gate was a river, but there was no bridge to go over: the river was very deep. At the sight, therefore, of this river, the Pilgrims were much stunned; but the men that went in with them said, You must go through, or you cannot come at the gate.
b. “The Pilgrims then began to inquire if there was no other way to the gate; to which they answered, Yes; but there hath not any, save two, to wit, Enoch and Elijah, been permitted to tread that path since the foundation of the world, nor shall, until the last trumpet shall sound. [1 Cor. 15:51,52] The Pilgrims then, especially Christian, began to despond in their minds, and looked this way and that, but no way could be found by them by which they might escape the river. Then they asked the men if the waters were all of a depth. They said: No; yet they could not help them in that case; for, said they, you shall find it deeper or shallower as you believe in the King of the place.
c. “Hope: Be of good cheer, my brother, I feel the bottom, and it is good. Then said Christian, Ah! my friend, the sorrows of death hath compassed me about; I shall not see the land that flows with milk and honey; and with that a great darkness and horror fell upon Christian, so that he could not see before him. Also here he in great measure lost his senses, so that he could neither remember nor orderly talk of any of those sweet refreshments that he had met with in the way of his pilgrimage. But all the words that he spoke still tended to discover that he had horror of mind, and heart fears that he should die in that river, and never obtain entrance in at the gate. Here also, as they that stood by perceived, he was much in the troublesome thoughts of the sins that he had committed, both since and before he began to be a pilgrim. Hopeful, therefore, here had much ado to keep his brother’s head above water; yea, sometimes he would be quite gone down, and then, ere a while, he would rise up again half dead. Hopeful also would endeavor to comfort him, saying, Brother, I see the gate, and men standing by to receive us: but Christian would answer, It is you, it is you they wait for; you have been Hopeful ever since I knew you. And so have you, said he to Christian. Ah! brother! said he, surely if I was right he would now arise to help me; but for my sins he has brought me into the snare, and has left me. Then said Hopeful, My brother, you have quite forgot the text, where it is said of the wicked, ‘There are no bands in their death, but their strength is firm. They are not in trouble as other men, neither are they plagued like other men.’ [Ps. 73:4,5] These troubles and distresses that you go through in these waters are no sign that God hath forsaken you; but are sent to try you, whether you will call to mind that which heretofore you have received of his goodness, and live upon him in your distresses. Be of good cheer, Jesus Christ makes you whole; and with that Christian brake out with a loud voice, Oh, I see him again! and he tells me, ‘When you pass through the waters, I will be with you, and through the rivers, they shall not overflow you.’ [Isa. 43:2] Then they both took courage, and the enemy was after that as still as a stone, until they were gone over.
d. “Now I saw in my dream that these two men went in at the gate: and lo, as they entered, they were transfigured, and they had raiment put on that shone like gold. There was also those that met them with harps and crowns, and gave them to them--the harps to praise withal, and the crowns in token of honor. Then I heard in my dream that all the bells in the city rang again for joy, and that it was said unto them, ‘ENTER INTO THE JOY OF YOUR LORD.’ I also heard the men themselves, that they sang with a loud voice, saying, ‘BLESSING AND HONOUR, AND GLORY, AND POWER, BE TO HIM THAT SITTETH UPON THE THRONE, AND TO THE LAMB, FOR EVER AND EVER.’ [Rev. 5:13]

43. Ignorance rejected: “Now while I was gazing upon all these things, I turned my head to look back, and saw Ignorance come up to the river side; but he soon got over, and that without half that difficulty which the other two men met with. For it happened that there was then in that place, one Vain-hope, a ferryman, that with his boat helped him over; so he, as the other I saw, did ascend the hill, to come up to the gate, only he came alone; neither did any man meet him with the least encouragement. When he was come up to the gate, he looked up to the writing that was above, and then began to knock, supposing that entrance should have been quickly administered to him; but he was asked by the men that looked over the top of the gate, From where have you come, and what would you have? He answered, I have eaten and drunk in the presence of the King, and he has taught in our streets. Then they asked him for his certificate, that they might go in and show it to the King; so he fumbled in his bosom for one, and found none. Then said they, Have you none? But the man answered never a word. So they told the King, but he would not come down to see him, but commanded the two Shining Ones that conducted Christian and Hopeful to the City, to go out and take Ignorance, and bind him hand and foot, and have him away. Then they took him up, and carried him through the air to the door that I saw in the side of the hill, and put him in there. Then I saw that there was a way to hell, even from the gates of heaven, as well as from the City of Destruction. So I awoke, and behold it was a dream.”

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Ministry Reflection - November 07, 2009

church@gopcmodesto.org — Sat, 07 Nov 2009 06:00:00 +0000

John Bunyan: Pilgrim’s Progress: Hebrews 11:8-16

21. Faithful becomes his companion: both are strengthened by the other’s faith, relate their experiences along the road.
22. Faithful relates his encounter with Moses: The Law can only condemn.
a. “Now when I had got about half-way up [the Hill of Difficulty], I looked behind, and saw one coming after me, swift as the wind; so he overtook me just about the place where the settle stands.
b. “CHR. Just there, said Christian, did I sit down to rest me; but being overcome with sleep, I there lost this roll out of my bosom.
c. “ FAITH. But, good brother, hear me out. So soon as the man overtook me, he was but a word and a blow, for down he knocked me, and laid me for dead. But when I was a little come to myself again, I asked him wherefore he served me so. He said, because of my secret inclining to Adam the First; and with that he struck me another deadly blow on the breast, and beat me down backward; so I lay at his foot as dead as before. So, when I came to myself again, I cried him mercy; but he said, I know not how to show mercy; and with that he knocked me down again. He had doubtless made an end of me, but that one came by, and bid him forbear.
d. “CHR. Who was that that bid him forbear?
e. “FAITH. I did not know him at first, but as he went by, I perceived the holes in his hands and in his side; then I concluded that he was our Lord. So I went up the hill.
f. “ CHR. That man that overtook you was Moses. He spares none, neither knows he how to show mercy to those that transgress his law.
g. “FAITH. I know it very well; it was not the first time that he has met with me. It was he that came to me when I dwelt securely at home, and that told me he would burn my house over my head if I stayed there.

23. Talkative: there are those who talk about religion, but know nothing of its reality.
24. Evangelist tells of Faithful’s impending death in Vanity Fair.
25. Christian and Faithful enter Vanity Fair. “Now, as I said, the way to the Celestial City lies just through this town where this lusty fair is kept; and he that will go to the city, and yet not go through this town, must needs go out of the world. [1 Cor. 5:10] The Prince of princes himself, when here, went through this town to his own country, and that upon a fair day too; yea, and as I think, it was Beelzebub, the chief lord of this fair, that invited him to buy of his vanities; yes, would have made him lord of the fair, would he but have done him reverence as he went through the town. [Matt. 4:8, Luke 4:5-7] Yes, because he was such a person of honor, Beelzebub had him from street to street, and showed him all the kingdoms of the world in a little time, that he might, if possible, allure the Blessed One to cheapen and buy some of his vanities; but he had no mind to the merchandise, and therefore left the town, without laying out so much as one farthing upon these vanities. This fair, therefore, is an ancient thing, of long standing, and a very great fair.
26. Arrested. “One chanced mockingly, beholding the carriage of the men, to say unto them, What will you buy? But they, looking gravely upon him, answered, ‘We buy the truth.’ [Prov. 23:23] At that there was an occasion taken to despise the men the more; some mocking, some taunting, some speaking reproachfully, and some calling upon others to smite them. . . . Now was word presently brought to the great one of the fair, who quickly came down, and deputed some of his most trusty friends to take these men into examination, about whom the fair was almost overturned.
27. Faithful martyred.
a. “They therefore brought him out, to do with him according to their law; and, first, they scourged him, then they buffeted him, then they lanced his flesh with knives; after that, they stoned him with stones, then pricked him with their swords; and, last of all, they burned him to ashes at the stake. Thus came Faithful to his end.
b. “Now I saw that there stood behind the multitude a chariot and a couple of horses, waiting for Faithful, who (so soon as his adversaries had dispatched him) was taken up into it, and straightway was carried up through the clouds, with sound of trumpet, the nearest way to the Celestial Gate.

28. Christian escapes; meets Hopeful. “Now I saw in my dream, that Christian went not forth alone, for there was one whose name was Hopeful (being made so by the beholding of Christian and Faithful in their words and behavior, in their sufferings at the fair), who joined himself unto him, and, entering into a brotherly covenant, told him that he would be his companion. Thus, one died to bear testimony to the truth, and another rises out of his ashes, to be a companion with Christian in his pilgrimage. This Hopeful also told Christian, that there were many more of the men in the fair, that would take their time and follow after.
29. The Hill called Lucre; Demas; Lot’s wife.
a. “Now at the further side of that plain was a little hill called Lucre, and in that hill a silver mine, which some of them that had formerly gone that way, because of the rarity of it, had turned aside to see; but going too near the brink of the pit, the ground being deceitful under them, broke, and they were slain; some also had been maimed there, and could not, to their dying day, be their own men again.
b. “Now I saw that, just on the other side of this plain, the pilgrims came to a place where stood an old monument, hard by the highway side, at the sight of which they were both concerned, because of the strangeness of the form thereof; for it seemed to them as if it had been a woman transformed into the shape of a pillar; here, therefore they stood looking, and looking upon it, but could not for a time tell what they should make thereof. At last Hopeful espied written above the head thereof, a writing in an unusual hand; but he being no scholar, called to Christian (for he was learned) to see if he could pick out the meaning; so he came, and after a little laying of letters together, he found the same to be this, ‘Remember Lot’s Wife’. So he read it to his fellow; after which they both concluded that that was the pillar of salt into which Lot’s wife was turned, for her looking back with a covetous heart, when she was going from Sodom for safety. [Gen. 19:26]

30. By-path Meadow, Vain-confidence’s Encouragement, Giant Despair and Doubting Castle: if we step off the path, we will soon despair with doubt regarding our salvation.
31. The key of God’s Promise in Christ frees them from Doubting Castle.
32. The Delectable Mountains, the Shepherds warn them regarding the hill called Error and those who fell from it and were killed.
33. The Shepherds show them the Celestial City.
34. The Shepherds’ warnings. “When they were about to depart, one of the Shepherds gave them a note of the way. Another of them bid them beware of the Flatterer. The third bid them take heed that they sleep not upon the Enchanted Ground. And the fourth bid them God-speed.
35. Ignorance, joins them.
36. Captured by Flatterer: a warning against slight deviations from the Word; God’s gracious discipline.
a. “They went then till they came at a place where they saw a way put itself into their way, and seemed withal to lie as straight as the way which they should go: and here they knew not which of the two to take, for both seemed straight before them; therefore, here they stood still to consider. And as they were thinking about the way, behold a man, black of flesh, but covered with a very light robe, came to them, and asked them why they stood there. They answered they were going to the Celestial City, but knew not which of these ways to take. Follow me, said the man, it is there that I am going. So they followed him in the way that but now came into the road, which by degrees turned, and turned them so from the city that they desired to go to, that, in little time, their faces were turned away from it; yet they followed him. But by and by, before they were aware, he led them both within the compass of a net, in which they were both so entangled that they knew not what to do; and with that the white robe fell off the black man’s back. Then they saw where they were. Wherefore, there they lay crying some time, for they could not get themselves out.
b. “CHR. Then said Christian to his fellow, Now do I see myself in error. Did not the Shepherds bid us beware of the flatterers? As is the saying of the wise man, so we have found it this day. A man that flatters his neighbor, spreads a net for his feet. [Prov. 29:5]
c. “At last they espied a Shining One coming towards them with a whip of small cord in his hand. When he was come to the place where they were, he asked them where they came, and what they did there. They told him that they were poor pilgrims going to Zion, but were led out of their way by a black man, clothed in white, who bid us, said they, follow him, for he was going there too. Then said he with the whip, It is Flatterer, a false apostle, that has transformed himself into an angel of light. [Prov. 29:5, Dan. 11:32, 2 Cor. 11:13,14] So he rent the net, and let the men out. Then said he to them, Follow me, that I may set you in your way again. So he led them back to the way which they had left to follow the Flatterer. Then he asked them, saying, Where did you lie the last night? They said, With the Shepherds upon the Delectable Mountains. He asked them then if they had not of those Shepherds a note of direction for the way. They answered, Yes. But did you, said he, when you were at a stand, pluck out and read your note? They answered, No. He asked them, Why? They said, they forgot. He asked, moreover, if the Shepherds did not bid them beware of the Flatterer? They answered, Yes, but we did not imagine, said they, that this fine-spoken man had been he. [Rom. 16:18]
d. “Then I saw in my dream that he commanded them to lie down; which, when they did, he chastised them sore, to teach them the good way wherein they should walk [Deut. 25:2]; and as he chastised them he said, ‘As many as I love, I rebuke and chasten; be zealous, therefore, and repent.’ [2 Chron. 6:26,27, Rev. 3:19] This done, he bid them go on their way, and take good heed to the other directions of the shepherds. So they thanked him for all his kindness, and went softly along the right way, singing.

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Ministry Reflection - November 06, 2009

church@gopcmodesto.org — Fri, 06 Nov 2009 06:00:00 +0000

John Bunyan: Pilgrim’s Progress: Hebrews 11:8-16

9. Mr. Interpreter: teaches Christian several truths.
a. God’s preservation.
(i) “Then I saw in my dream that the Interpreter took Christian by the hand, and led him into a place where was a fire burning against a wall, and one standing by it, always casting much water upon it, to quench it; yet did the fire burn higher and hotter.
(ii) “Then said Christian, What means this?
(iii) “The Interpreter answered, This fire is the work of grace that is wrought in the heart; he that casts water upon it, to extinguish and put it out, is the Devil; but in that you see the fire notwithstanding burn higher and hotter, you shall also see the reason of that. So he had him about to the backside of the wall, where he saw a man with a vessel of oil in his hand, of the which he did also continually cast, but secretly, into the fire.
(iv) “Then said Christian, What means this?
(v) “The Interpreter answered, This is Christ, who continually, with the oil of his grace, maintains the work already begun in the heart: by the means of which, notwithstanding what the devil can do, the souls of his people prove gracious still. [2 Cor. 12:9] And in that you saw that the man stood behind the wall to maintain the fire, that is to teach you that it is hard for the tempted to see how this work of grace is maintained in the soul.

b. Taking the Kingdom by Storm.
(i) “I saw also, that the Interpreter took him again by the hand, and led him into a pleasant place, where was built a stately palace, beautiful to behold; at the sight of which Christian was greatly delighted. He saw also, upon the top thereof, certain persons walking, who were clothed all in gold.
(ii) “Then said Christian, May we go in there?
(iii) “Then the Interpreter took him, and led him up towards the door of the palace; and behold, at the door stood a great company of men, as desirous to go in; but dared not. There also sat a man at a little distance from the door, at a table-side, with a book and his inkhorn before him, to take the name of him that should enter therein; he saw also, that in the doorway stood many men in armor to keep it, being resolved to do the men that would enter what hurt and mischief they could. Now was Christian somewhat amazed. At last, when every man started back for fear of the armed men, Christian saw a man of a very stout countenance come up to the man that sat there to write, saying, Set down my name, Sir: the which when he had done, he saw the man draw his sword, and put a helmet upon his head, and rush toward the door upon the armed men, who laid upon him with deadly force; but the man, not at all discouraged, fell to cutting and hacking most fiercely. So after he had received and given many wounds to those that attempted to keep him out, he cut his way through them all [Acts 14:22], and pressed forward into the palace, at which there was a pleasant voice heard from those that were within, even of those that walked upon the top of the palace, saying—‘Come in, come in; Eternal glory you shall win.’" So he went in, and was clothed with such garments as they. Then Christian smiled and said; I think verily I know the meaning of this.

c. The man in the iron cage: the unpardonable sin.
(i) “Now, said Christian, let me go hence. No, stay, said the Interpreter, till I have showed you a little more, and after that you shall go on your way. So he took him by the hand again, and led him into a very dark room, where there sat a man in an iron cage.
(ii) “MAN. The man said, I was once a fair and flourishing professor, both in mine own eyes, and also in the eyes of others; I once was, as I thought, fair for the Celestial City, and had then even joy at the thoughts that I should get there. [Luke 8:13] I left off to watch and be sober. I laid the reins, upon the neck of my lusts; I sinned against the light of the Word and the goodness of God; I have grieved the Spirit, and he is gone; I tempted the devil, and he is come to me; I have provoked God to anger, and he has left me: I have so hardened my heart, that I cannot repent. I have crucified him to myself afresh [Heb. 6:6]; I have despised his person [Luke 19:14]; I have despised his righteousness; I have ‘counted his blood an unholy thing’; I have ‘done despite to the Spirit of grace’. [Heb. 10:28-29] Therefore I have shut myself out of all the promises, and there now remains to me nothing but threatenings, dreadful threatenings, fearful threatenings, of certain judgment and fiery indignation, which shall devour me as an adversary.
(iii) “INTER. For what did you bring yourself into this condition?
(iv) “For the lusts, pleasures, and profits of this world; in the enjoyment of which I did then promise myself much delight; but now every one of those things also bite me, and gnaw me like a burning worm. God hath denied me repentance. His Word gives me no encouragement to believe; yes, he himself has shut me up in this iron cage; nor can all the men in the world let me out. O eternity, eternity! how shall I grapple with the misery that I must meet with in eternity!
(v) “INTER. Then said the Interpreter to Christian, Let this man’s misery be remembered by you, and be an everlasting caution to you.
(vi) “CHR. Well, said Christian, this is fearful! God help me to watch and be sober, and to pray that I may shun the cause of this man’s misery! Sir, is it not time for me to go on my way now?

10. Calvary and salvation.
a. “Now I saw in my dream, that the highway up which Christian was to go, was fenced on either side with a wall, and that wall was called Salvation. [Isa. 26:1] Up this way, therefore, did burdened Christian run, but not without great difficulty, because of the load on his back.
b. “He ran thus till he came at a place somewhat ascending, and upon that place stood a cross, and a little below, in the bottom, a sepulcher. So I saw in my dream, that just as Christian came up with the cross, his burden loosed from off his shoulders, and fell from off his back, and began to tumble, and so continued to do, till it came to the mouth of the sepulcher, where it fell in, and I saw it no more.
c. “Then was Christian glad and lightsome, and said, with a merry heart, ‘He hath given me rest by his sorrow, and life by his death.’ Then he stood still awhile to look and wonder; for it was very surprising to him, that the sight of the cross should thus ease him of his burden. He looked therefore, and looked again, even till the springs that were in his head sent the waters down his cheeks. [Zech. 12:10] Now, as he stood looking and weeping, behold three Shining Ones came to him and saluted him with ‘Peace be unto you’. So the first said to him, ‘Your sins are forgiven you" [Mark 2:5]; the second stripped him of his rags, and clothed him with change of raiment [Zech. 3:4]; the third also set a mark on his forehead, and gave him a roll with a seal upon it, which he bade him look on as he ran, and that he should give it in at the Celestial Gate. [Eph. 1:13] So they went their way.

11. Simple, Sloth and Presumption, asleep in the light, captured by the devil.
12. Formalist and hypocrisy: heart religion is too hard, so they adopt an outward religion.
13. The Hill of Difficulty: we must be willing to go through whatever we must to obey God’s commandments and not turn to the right side or left because of the difficulty. Formalist and Hypocrisy take the side roads Danger and Destruction where both are destroyed. There is a pool at the foot and an arbor midway to refresh him. As he sleeps, one comes to awaken him to keep him moving forward.
14. Timorous and Mistrust: fear and lack of faith will turn us back.
15. The Lost Roll: There are times of refreshment alone the way, but taking our ease when we should be working will cost us in the long run. Israel, for their sin, wandered in the wilderness for forty years.
16. God’s Promise: Christian encouraged by the promise contained in his scroll.
17. The two lions to test his faith; Watchful’s encouragement; Christian believes the promise.
a. “Now, before he had gone far, he entered into a very narrow passage, which was about a furlong off the porter's lodge; and looking very narrowly before him as he went, he espied two lions in the way. Now, thought he, I see the dangers that Mistrust and Timorous were driven back by. (The lions were chained, but he saw not the chains.) Then he was afraid, and thought also himself to go back after them, for he thought nothing but death was before him. But the porter at the lodge, whose name is Watchful, perceiving that Christian made a halt as if he would go back, cried unto him, saying, Is your strength so small? [Mark 8:34-37] Fear not the lions, for they are chained, and are placed there for trial of faith where it is, and for discovery of those that had none. Keep in the midst of the path, no hurt shall come to you.
b. “Then I saw that he went on, trembling for fear of the lions, but taking good heed to the directions of the porter; he heard them roar, but they did him no harm. Then he clapped his hands, and went on till he came and stood before the gate where the porter was.

18. Prudence, Piety and Charity; Christian equipped with armor, learns that another Pilgrim, Faithful, had gone on shortly before him.
19. The Valley of Humiliation, battle with Apollyon, overcomes him with Christ’s help.
a. “But now, in this Valley of Humiliation, poor Christian was hard put to it; for he had gone but a little way, before he espied a foul fiend coming over the field to meet him; his name is Apollyon. Then did Christian begin to be afraid, and to cast in his mind whether to go back or to stand his ground. But he considered again that he had no armor for his back; and therefore thought that to turn the back to him might give him the greater advantage with ease to pierce him with his darts. Therefore he resolved to venture and stand his ground; for, thought he, had I no more in mine eye than the saving of my life, it would be the best way to stand.
b. Apollyon uses ownership, flattery, accusations, then tries to kill him. When he was just about sure of him, Christian strikes a mortal blow: “Then Apollyon, espying his opportunity, began to gather up close to Christian, and wrestling with him, gave him a dreadful fall; and with that Christian’s sword flew out of his hand. Then said Apollyon, I am sure of you now. And with that he had almost pressed him to death, so that Christian began to despair of life; but as God would have it, while Apollyon was fetching of his last blow, thereby to make a full end of this good man, Christian nimbly stretched out his hand for his sword, and caught it, saying, ‘Rejoice not against me, O mine enemy; when I fall I shall arise’ [Micah 7:8], and with that gave him a deadly thrust, which made him give back, as one that had received his mortal wound. Christian perceiving that, made at him again, saying, ‘Nay, in all these things we are more than conquerors through him that loved us’. [Rom. 8:37] And with that Apollyon spread forth his dragon’s wings, and sped him away, that Christian for a season saw him no more. [James 4:7]

20. Valley of the Shadow of Death: a worse trial than Apollyon, encouraged by Faithful.
a. “When Christian had travelled in this disconsolate condition some considerable time, he thought he heard the voice of a man, as going before him, saying, ‘Though I walk through the valley of the shadow of death, I will fear no evil, for you are with me.’ [Ps. 23:4]
b. “Then he was glad, and that for these reasons: First, Because he gathered from thence, that some who feared God were in this valley as well as himself. Secondly, For that he perceived God was with them, though in that dark and dismal state; and why not, thought he, with me? though, by reason of the impediment that attends this place, I cannot perceive it. [Job 9:11] Thirdly, For that he hoped, could he overtake them, to have company by and by. So he went on, and called to him that was before; but he knew not what to answer; for that he also thought to be alone. And by and by the day broke; then said Christian, He hath turned "the shadow of death into the morning". [Amos 5:8]

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Ministry Reflection - November 05, 2009

church@gopcmodesto.org — Thu, 05 Nov 2009 06:00:00 +0000

John Bunyan: Pilgrim’s Progress: Hebrews 11:8-16

1. Awakening: Christian is alerted to his danger and is looking for relief from his fears.
a. “As I walked through the wilderness of this world, I lighted on a certain place where was a Den, and I laid me down in that place to sleep: and, as I slept, I dreamed a dream. I dreamed, and behold, I saw a man clothed with rags, standing in a certain place, with his face from his own house, a book in his hand, and a great burden upon his back. [Isa. 64:6; Luke 14:33; Ps. 38:4; Hab. 2:2; Acts 16:30,31] I looked, and saw him open the book, and read therein; and, as he read, he wept, and trembled; and, not being able longer to contain, he brake out with a lamentable cry, saying, "What shall I do?" [Acts 2:37]
b. “Now, I saw, upon a time, when he was walking in the fields, that he was, as he was wont, reading in his book, and greatly distressed in his mind; and, as he read, he burst out, as he had done before, crying, ‘What shall I do to be saved?’

2. Evangelist: Pilgrim encounters one of God’s servants to give him guidance.
a. “I saw also that he looked this way and that way, as if he would run; yet he stood still, because, as I perceived, he could not tell which way to go. I looked then, and saw a man named Evangelist coming to him and asked, Why do you cry? [Job 33:23]
b. “He answered, Sir, I perceive by the book in my hand, that I am condemned to die, and after that to come to judgment [Heb. 9:27].
c. “Then said Evangelist, If this be your condition, why stand you still? He answered, Because I know not where to go. Then he gave him a parchment roll, and there was written within, Flee from the wrath to come. [Matt. 3.7]
d. “The man therefore read it, and looking upon Evangelist very carefully, said, Where must I fly? Then said Evangelist, pointing with his finger over a very wide field, Do you see yonder wicket-gate? [Matt. 7:13,14] The man said, No. Then said the other, Do you see yonder shining light? [Ps. 119:105; 2 Pet. 1:19] He said, I think I do. Then said Evangelist, Keep that light in your eye, and go up directly thereto: so shall you see the gate; at which, when you knock, it shall be told you what you shall do.
e. “So I saw in my dream that the man began to run.
f. “Now, he had not run far from his own door, but his wife and children, perceiving it, began to cry after him to return; but the man put his fingers in his ears, and ran on, crying, Life! life! eternal life! [Luke 14:26] So he looked not behind him, but fled towards the middle of the plain. [Gen. 19:17]

3. Obstinate and Pliable: The devil tries to stop Pilgrim through two of his children. One refuses to believe, the other believes as long as it’s comfortable. Obstinate returns, but Pliable continues.
4. The Slough of Despond: Pliable leaves, but Pilgrim continues; he is helped by Help.
a. “Now I saw in my dream, that just as they had ended this talk they drew near to a very miry slough, that was in the midst of the plain; and they, being heedless, did both fall suddenly into the bog. The name of the slough was Despond.
b. “At this Pliable began to be offended, and angrily said to his fellow, Is this the happiness you have told me all this while of? If we have such ill speed at our first setting out, what may we expect betwixt this and our journey’s end? May I get out again with my life, you shall possess the brave country alone for me. And, with that, he gave a desperate struggle or two, and got out of the mire on that side of the slough which was next to his own house: so away he went, and Christian saw him no more.

5. Help: The Lord sends another believer to help Christian.
6. Mr. Worldly Wiseman, Mr. Legality: The devil tries to get Christian to turn to the Law to save him and avoid the cross.
a. “In yonder village—Morality -- there dwells a gentleman whose name is Legality, a very judicious man, and a man of very good name, that has skill to help men off with such burdens as yours are from their shoulders: yea, to my knowledge, he has done a great deal of good this way; yes, and besides, he has skill to cure those that are somewhat crazed in their wits with their burdens. His house is not quite a mile from this place, and if he should not be at home himself, he hath a pretty young man to his son, whose name is Civility, that can do it (to speak on) as well as the old gentleman himself; there, I say, you may be eased of your burden.
b. “So Christian turned out of his way to go to Mr. Legality’s house for help; but, behold, when he was got now hard by the hill, it seemed so high, and also that side of it that was next the wayside did hang so much over, that Christian was afraid to venture further, lest the hill should fall on his head; wherefore there he stood still and did not know what to do. Also his burden now seemed heavier to him than while he was in his way. There came also flashes of fire out of the hill, that made Christian afraid that he should be burned. [Ex. 19:16, 18] Here, therefore, he sweat and did quake for fear. [Heb. 12:21]

7. Evangelist puts Christian back on the right path.
a. “Then Evangelist proceeded, saying, Give more earnest heed to the things that I shall tell you of. I will now show you who it was that deluded you, and who it was also to whom he sent you. --The man that met you is one Worldly Wiseman, and rightly is he so called; partly, because he savors only the doctrine of this world, [1 John 4:5] (therefore he always goes to the town of Morality to church): and partly because he loves that doctrine best, for it saves him best from the cross. [Gal 6:12] And because he is of this carnal temper, therefore he seeks to pervert my ways, though right. Now there are three things in this man’s counsel, that you must utterly abhor. 1. His turning you out of the way. 2. His laboring to render the cross odious to you. And, 3. His setting your feet in that way that leads unto the administration of death.
b. “CHR. Sir, what think you? Is there hope? May I now go back and go up to the wicket-gate? Shall I not be abandoned for this, and sent back from here ashamed? I am sorry I have hearkened to this man’s counsel. But may my sin be forgiven?
c. “Then said Evangelist to him, Your sin is very great, for by it you hast committed two evils: you hast forsaken the way that is good, to tread in forbidden paths; yet will the man at the gate receive you, for he has goodwill for men; only, said he, take heed that you turn not aside again, ‘lest you perish from the way, when his wrath is kindled but a little.’

8. The Wicket Gate.
a. “So, in process of time, Christian got up to the gate. Now, over the gate there was written, ‘Knock, and it shall be opened unto you.’ [Matt 7:8] He knocked, therefore, more than once or twice, saying—‘May I now enter here? Will he within open to sorry me, though I have been an undeserving rebel? Then shall I not fail to sing his lasting praise on high.’
b. “At last there came a grave person to the gate, named Good-will, who asked who was there? and from where he came? and what he would have?
c. “CHR. Here is a poor burdened sinner. I come from the City of Destruction, but am going to Mount Zion, that I may be delivered from the wrath to come. I would therefore, Sir, since I am informed that by this gate is the way thither, know if you are willing to let me in?
d. “GOOD-WILL. I am willing with all my heart, said he; and with that he opened the gate.
e. “So when Christian was stepping in, the other gave him a pull. Then said Christian, What means that? The other told him. A little distance from this gate, there is erected a strong castle, of which Beelzebub is the captain; from there, both he and them that are with him shoot arrows at those that come up to this gate, if haply they may die before they can enter in.

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Ministry Reflection - November 04, 2009

church@gopcmodesto.org — Wed, 04 Nov 2009 06:00:00 +0000

A Better Country: Hebrews 11:8-16

Finally, let’s consider what our purpose should then be in life. We are to be on a spiritual journey, seeking the heavenly country which is before us, forgetting what is behind us. “For those who say such things make it clear that they are seeking a country of their own. And indeed if they had been thinking of that country from which they went out, they would have had opportunity to return” (vv. 14-15). When Abraham left his country and his people, he left them for good. He didn’t begin on a trial basis, thinking that if things didn’t work out there, he would return home. As far as he was concerned, those bridges were permanently burned. He would go to the place God had called him to go, to the place God had promised, and that is where he would live.

That is what the Lord calls us to do as well. We are not to live the Christian life on a trial basis: we must be willing to go the distance. We must forget what is behind us and press forward: Like those running a race, who don’t give up until they finish. Like those trying to take a city, who press forward in the battle until they take that city and enter it.

Paul writes, “One thing I do: forgetting what lies behind and reaching forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus” (Phil. 3:13-14). Jesus tells us, “No one, after putting his hand to the plow and looking back, is fit for the kingdom of God” (Luke 9:62). We must press forward and not look back if we are finally to enter into heaven.

How can we do this? How can we make this journey? Only by faith. “By faith Abraham . . .” We must believe God’s Word strongly enough to see that world ahead, to journey towards it. We must want to be with God strongly enough to desire heaven no matter what we might have to face on earth. It is for people like this that God has prepared heaven: “But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them” (v. 16). The only way you will want heaven strongly is if you’re trusting in Christ. His Spirit alone can and will give you the desire and the endurance to enter. If you haven’t trusted in Him, do so now. Tonight, Bunyan will show us in his Pilgrim’s Progress what is involved in this journey and give us some good counsel on how to run this race. Amen.

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Ministry Reflection - November 03, 2009

church@gopcmodesto.org — Tue, 03 Nov 2009 06:00:00 +0000

A Better Country: Hebrews 11:8-16

Second, let’s consider the incentive He has given us to pursue this calling. The incentive is an inheritance: heaven. “By faith he lived as an alien in the land of promise, as in a foreign land, dwelling in tents with Isaac and Jacob, fellow heirs of the same promise; for he was looking for the city which has foundations, whose architect and builder is God. . . . All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth” (vv. 9, 10, 13). We might think Abraham reached what he was after when he entered the Promised Land. But it appears that even he knew it was only a picture of something better. While he was living there, he lived as an alien – someone from another country who didn’t own the land – as a stranger – someone who didn’t belong there – as an exile – a temporary resident. This was partly true because though he owned the land by way of God’s promise, he didn’t yet possess it. But it was also true because he was looking for something better, for the city that God built, for heaven.

There is a sense in which we are living in the land God has promised us and a sense in which we are strangers in it. Heaven isn’t our final destination, but the New Earth is. The New Earth is going to come from the old earth, on the day the Lord renovates it and purges it from all of its sin. In a certain sense then, we are already living in the land God has promised to us, just as Abraham did, though like Abraham, we do not yet possess it. Jesus said, “Blessed are the gentle, for they shall inherit the earth” (Matt. 5:5).

But in another sense, we’re not living in that Promised Land. Abraham lived in the land while the wicked still possessed it – so we are living in a world possessed by the evil one and his children. That’s why though we are in the Land of Promise, we must live as aliens, strangers and exiles: The land we’re looking for hasn’t come yet, because it isn’t yet God’s time. Now we live in a world of people who love darkness, estranged from them because we are the children of light. But the Lord will come again and take the earth back; He will purge this world will fire; He will recreate it as a paradise; and then He will give it to His Son and those who are His heirs – the sons of the Kingdom, to us, if we are trusting in Christ – and there we will live with Him forever in perfect happiness and eternal bliss. This is our motivation; this is our incentive. By faith, we are looking to the world the Lord will create, the city which has everlasting foundations, the place God will prepare.

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Ministry Reflection - November 02, 2009

church@gopcmodesto.org — Mon, 02 Nov 2009 06:00:00 +0000

A Better Country: Hebrews 11:8-16

In our early reflections this week, let’s consider three things as we orient ourselves to what we’ll see later in the week of John Bunyan and Pilgrim’s Progress: First, what our calling is from God. Second, what our incentive is to pursue this calling. And third, what our purpose should then be in life.

First, let’s consider what our calling is from God. It is this: God calls us to leave this world and to begin a journey towards heaven – “By faith Abraham, when he was called, obeyed by going out to a place which he was to receive for an inheritance; and he went out, not knowing where he was going” (v. 8). Abraham received this call, and when he did, he obeyed. At first, the Lord moved Abraham from Ur of the Chaldeans with his father’s household (Gen. 11:31; 15:7). But after Terah died in Haran, and the Lord called Abraham to separate from his family to go to a place He would give him, Abraham obeyed (12:1). He left his own land. He left his own family. He left for a land he had never seen. And he did it all on the basis of God’s promise.

This is very much a picture of what the Lord calls us to do in the Christian life. The call of the Gospel is not only a call to repentance and faith, it is a call to leave this world and to journey towards heaven. Not to leave the world physically, but to leave the world system that is controlled by the devil and our sins behind: to be in the world, but not of the world. To leave what we might have wanted from this world before – if what we wanted was wrong – to begin a journey that will ultimately end in heaven.

It’s also a call to leave our own family. We may not, with Abraham, need to separate ourselves physically from our families, though sometimes we may. But when holding onto those emotional and relational ties becomes inconsistent with the life Christ calls us to live, we must withdraw our hearts: Jesus said, “Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword. For I came to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man’s enemies will be the members of his household. He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow after Me is not worthy of Me” (Matt. 10:34-38). This includes old friends or new that get in our way, that stand between us and heaven: Paul writes, “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, ‘I will dwell in them and walk among them; and I will be their God, and they shall be My people. Therefore, come out from their midst and be separate,’ says the Lord. ‘And do not touch what is unclean; and I will welcome you. And I will be a father to you, and you shall be sons and daughters to Me,’ Says the Lord Almighty” (2 Cor. 6:14-18).

In leaving these things behind, we also begin a journey towards a land we have never seen. We have only read about heaven. But we have never seen it with our eyes.

And we do this on the same basis as Abraham: God's promise. How do we know there’s anything out there? How do we know we’re not giving up the only thing we can ever possess finally to go into nothingness as we cease to exist? We know there is because God said it in His Word, and His Word is true.

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Ministry Reflection - November 01, 2009

church@gopcmodesto.org — Sun, 01 Nov 2009 05:00:00 +0000

Thomas Watson: Heaven Taken by Storm: Matthew 11:12

We must offer violence to Satan. “He labours to storm the castle of the heart; he stirs up passion, lust, and revenge. These are called ‘fiery darts,’ Eph. 6:16, because they oft set the soul on fire. Satan in regard to his fierceness is called a Lion, 1 Peter 4:6. ‘Your adversary the Devil is a roaring lion, walks about seeking whom he may devour.’ Not (says Chrysostom) whom he may bite, but devour. b. “What he cannot do by force, he will endeavor to do by fraud. Satan hath several subtle policies in tempting. In suiting his temptations to the complexion and temper of the body, Satan lays suitable baits. He knew Achan's s covetous humour, and tempted him with a wedge of gold. He tempts the sanguine man with beauty. Another subtlety is to draw men to evil under a pretence of good. Satan tempts to sin gradually. Satan tempts to evil in lawful things. Satan puts men upon doing good out of evil ends: if he cannot hurt them by scandalous actions, he will by virtuous actions. The Devil persuades men to evil by such as are good. “Faith not only not yields, but beats back the temptation. Faith holds the promise in one hand, and Christ in the other: The promise encourages faith, and Christ strengthens it: so faith beats the enemy out of the field. “We must offer violence to Satan by prayer. We overcome him upon our knees. As Samson called to Heaven for help, so a Christian by prayer fetches in auxiliary forces from Heaven. In all temptations, go to God by prayer. Lord, teach me to use every piece of the spiritual armor; how to hold the shield, how to wear the helmet, how to use the sword of the Spirit. Lord, strengthen me in the battle; let me rather die a conqueror than be taken prisoner, and led by Satan in triumph. Thus we must offer violence to Satan. There is ‘a lion in the way,’ but we must resolve upon fighting. “And let this encourage us to offer violence to Satan. Our enemy is beaten in part already. Christ, who is ‘the captain of our salvation,’ has given Satan his death-wound upon the cross. The devil is a chained enemy, and a conquered enemy; therefore fear not to give battle to him. Resist him, and he will fly; he knows no other march than running away.

We must offer violence to the world. The world shows its golden apple. It is a part of our vow in baptism to fight under Christ’s banner against the world. Take heed of being drowned in the luscious delights of it. It is deceitful. Our Savior calls it, ‘The deceitfulness of riches,’ Matt. 13:22. It is defiling, James 1:17. ‘Pure religion is to keep himself unspotted from the world.’ It is perishing, Job 2:17. The fashion of the world passes away.’ The world is like a flower which withers while we are smelling it. Fourthly, we must offer violence to Heaven. ‘The kingdom of Heaven suffereth violence.’ Though Heaven is given us freely, yet we must take pains for it. Canaan was given Israel freely, but they had to fight with the Canaanites. It is not a lazy wish, or a sleepy prayer, will bring us to Heaven; we must offer violence. Therefore in Scripture our earnestness for Heaven is shown by those allegories and metaphors which imply violence. Sometimes by striving. Luke 13:24. ‘Strive to enter in at the strait gate.’ The Greek signifies, Strive as in an agony. Wrestling, which is a violent exercise. Eph. 6:12. We are to wrestle with a body of sin, and with the powers of hell. Running in a race, 1 Cor. 9:24. ‘So run that ye may obtain.’ “The reasons why there must be this offering violence to Heaven are: “God’s indispensable command. 2 Peter 1:10. ‘Give diligence to make your calling and election sure.’ “God’s decree. The Lord hath in his eternal decree joined the end and the means together: striving and entering, the race and the crown. And a man can no more think to come to Heaven without offering violence, than he can think to come to the end of his journey that never sets a step in the way.

“We must offer violence to Heaven in regard to the difficulty of the work: Taking a kingdom. First, we must be pulled out of another kingdom, ‘The kingdom of darkness,’ Acts 26:18. To get out of the state of nature is hard, and when that is done, and we are cut off from the wild olive, and implanted into Christ, there is new work still to do; new sins to mortify; new temptations to resist, new graces to quicken. This will not be done without violence. “We must offer violence to Heaven in regard to the violent assaults made against us. Our own hearts oppose us. All the powers of hell oppose us. “ We must be violent, because it is a matter of the highest importance. Violence is to be offered, if we consider, 1. What we shall save: the precious soul, 2. What we shall gain: a kingdom.

“If there must be this offering of violence, it shows us it is not so easy a thing as men imagine to get to Heaven. There are so many precepts to obey; so many promises to believe; so many rocks to avoid, that it is a difficult matter to be saved. Some fancy a fine easy way to Heaven, an idle wish, a deathbed tear, but the text tells us of offering violence. Alas, there is a great work to be done. Our salvation cost Christ blood; it will cost us sweat. The boat may as well get to shore without rowing, as we can get to Heaven without offering violence. Let us then examine whether we put forth this holy violence for Heaven? “Do we strive with our hearts to get them into an holy frame? “Do we set time apart to call ourselves to account, and to try our evidences for Heaven? “Do we use violence in prayer? Is there fire in our sacrifice? “Do we thirst for the living God? Do were desire holiness as well as Heaven? Do we desire as much to look like Christ, as to live with Christ? Is our desire constant? Is this spiritual pulse ever beating? “Are we skilled in self-denial? “Are we lovers of God? “Do we keep our spiritual watch? Do we set spies in every place, watching our thoughts, our eyes, our tongues? “Do we press after further degrees of sanctity? Phil 3:13. ‘Reaching forth unto those things which are before.’ “Do we labor to be more eminent for love and good works? “Are we got above the world? Though we walk on earth, do we trade in Heaven? “Do we set ourselves always under God’s eye? Psalm 16:8. ‘I have set the Lord always before me.’ Do we live soberly and godly, remembering that whatever we are doing our Judge looks on? “If it be thus with us, we are happy persons. This is the holy violence the text speaks of, and is the right way of taking the kingdom of God. And surely never did Noah so willingly put forth his hand to receive the dove into the ark, as Jesus Christ will put forth His hand to receive us into Heaven.

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Ministry Reflection - October 31, 2009

church@gopcmodesto.org — Sat, 31 Oct 2009 05:00:00 +0000

Thomas Watson: Heaven Taken by Storm: Matthew 11:12

“What should we meditate on? “Meditate seriously upon the corruption of your nature. “Meditate seriously upon the death and passion of Christ. The serious meditation of this would produce repentance. How could we look upon him 'whom we have pierced,' and not mourn over him? When we consider how dearly our sins cost Christ; how should we shed the blood of our sins which shed Christ's blood? The meditation of Christ’s death would fire our hearts with love to Christ. What friend shall we love, if not him who died for us? His love to us made him to be cruel unto himself. “Meditate on your evidences for Heaven. What have you to show for Heaven, if you should die this night? “Meditate upon the uncertainty of all earthly comforts. The meditation of the uncertainty of all things under the sun, would much moderate our affections to them. “Meditate on God’s severity against sin. Every arrow in God's quiver is shot against it. “Meditate on eternal life. Meditation on eternal life would make us labor for a spiritual life. The meditation on eternal life would comfort us in regard to the shortness of natural life.

“But where is the meditating Christian? Most people live in a hurry; they are so distracted with the cares of the world, that they can find no time to meditate or scarcely ask their souls how they do. We are not like the saints in former ages. David meditated in God's precepts, Psalm 119:15. ‘Isaac walked in the evening to meditate,’ Gen. 24:63. He did take a turn with God. What devout meditations do we read in St. Augustine and Anselm? But it is too much out of date among our modern Christians. “Meditation makes the Word preached to profit; it works it upon the conscience. Holy meditation quickens the affections, Psalm 119:97. ‘O how love I thy law! It is my meditation all the day.’ Meditation has a transforming power in it. The hearing of the Word may affect us, but the meditating upon it doth transform us. Meditation produces reformation, Psalm 119:59. ‘I thought on my ways, and turned my feet unto thy testimonies.’ “But how shall we be able to meditate? Get a love for spiritual things. We usually meditate on those things which we love. The voluptuous man can muse on his pleasures: the covetous man on his bags of gold. Did we love heavenly things, we would meditate more on them. Many say they cannot meditate, because they lack memory; but is it not rather because they want affection? Did they love the things of God, they would make them their continual study and meditation.

“The fifth duty wherein we are to offer violence to ourselves, self-examination; a duty of great importance: it is a parleying with one’s own heart. Self-examination is a spiritual inquisition; a bringing one’s self to trial. A good Christian doth as it were begin the day of Judgment here in his own soul. Self-searching is a heart-anatomy. As a surgeon, when he makes a dissection in the body, discovers the inward parts, the heart, liver, and arteries, so a Christian anatomizes himself; he searches what is flesh and what is spirit; what is sin, and what is grace. The rule by which a Christian must try himself, is the Word of God. “The sixth duty wherein we must offer violence to ourselves, is the religious sanctifying of the Lord's day. “That there should be a day of holy rest dedicated to God appears from its institution. ‘Remember to keep holy the Sabbath.’ Our Christian Sabbath comes in the room of the Jewish Sabbath: it is called the Lord's day, Rev. 1:10, from Christ the author of it. Our Sabbath is altered by Christ’s own appointment. He arose this day out of the grave, and appeared on it often to His disciples, 1 Cor. 16:1: to intimate to them (saith Athanasius) that he transferred the Sabbath to the Lord’s day. And St. Augustine says that by Christ's rising on the first day of the week, it was consecrated to be the Christian Sabbath, in remembrance of his resurrection. The primitive church had this day in high veneration: it was a great badge of their religion: for when the question was asked, do you keep the Sabbath?; the answer was, I am a Christian; I dare not omit the celebration of the Lord’s day! What great cause do we have to thankfully remember this day! As the benefit of Israel’s deliverance from the Babylonish captivity was so great that it drowned the remembrance of their deliverance from Egypt, Jer. 16:14: so the benefit of our deliverance from Satan’s captivity and the rising of Christ after finishing the glorious work of our redemption are so famous, that in respect of his other benefits, receive as it were in diminution. Great was the work of creation; but greater the work of redemption. It cost more to redeem us than to make us. In the one, there was only the speaking a word, Psalm 148:5: in the other, the shedding of blood, Heb. 9:22. In creation God gave us ourselves; in redemption he gives us himself. So that the Sabbath, putting us in mind of our redemption, ought to be observed with the highest devotion. Herein we must offer holy violence to ourselves. “When this blessed day approaches, we should labour, that as the day is sanctified, so may our hearts be sanctified. We must on this day rest from all the works of our calling. When this blessed day approaches, we must lift up our heart in thankfulness to God, that he has put another price into our hands for gaining heavenly wisdom. This day approaching, we must in the morning dress and fit our souls for the receiving of the Word. And being met together, we must set ourselves, as in the presence of God, with seriousness and delight to hear God's sacred Word. We must labor to be bettered by every Sabbath: where the Lord lays out cost, he looks for fruit. We must dedicate the whole day to God. We must rejoice in this day, as being a day wherein we enjoy much of God's presence, John 8:56. ‘Abraham saw my day and rejoiced. So when we see a Sabbath day coming, we should rejoice. The Protestants in France called their church Paradise, because there they met with God. The Jews called the Sabbath the desire of days, Isaiah 58:13. ‘Thou shall call the Sabbath a delight.’ This we should look upon as the best day, as the queen of days, crowned with a blessing, Psalm 118:24. ‘This is the day which the Lord hath made; we will rejoice and be glad in it.’ He has made all the days, but hath sanctified this. We should look upon this day as a spiritual market for our souls, wherein we have holy commerce and traffic with God. This day of rest is the beginning of an eternal rest.

“The seventh duty wherein we must offer violence to ourselves, is holy converse [fellowship]. Mal. 3:17. ‘They that feared the Lord spoke often one to another.’ A gracious person hath not only religion only in his heart, but also in his tongue, Psalm 37:30. ‘The law of God is in his heart, and his tongue talks of judgment:’ he drops holy words as pearls. It’s the fault of Christians, that they do not in company provoke themselves to say good discourse: it is a sinful modesty; there is much visiting, but they do not give one another’s souls a visit. In worldly things their tongue is as the pen of a ready writer, but in matters of religion, it is as if their tongue did cleave to the roof of their mouth. The discourse demonstrates what the heart is. Holy conference is very edifying. God takes special notice of every good word we speak when we meet. Holy discourse will be a means to bring Christ into our company.

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Ministry Reflection - October 30, 2009

church@gopcmodesto.org — Fri, 30 Oct 2009 05:00:00 +0000

Thomas Watson: Heaven Taken by Storm: Matthew 11:12

“The second duty of religion wherein we must provoke ourselves, is, in hearing of the word. We may bring our bodies to the word with ease, but not our hearts without offering violence to ourselves. When we come to the word preached, we come to a business of the highest importance, therefore should stir up ourselves and hear with the greatest devotion. “How far are they from offering violence to themselves in hearing, who scarce mind what is said, as if they were not at all concerned in the business: they come to church more for custom than conscience: Ezekiel 33:31. ‘They come to thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them.’ If we could tell them of a rich purchase, or of some place of preferment, they would diligently attend; but when the word of life is preached, they disregard it. “How far are they from offering violence to themselves in hearing, who come to the word in a dull, drowsy manner, as if they came to church to take a medicine to make them sleep. The word is to feed; it is strange to sleep at meat. The word judges men: it is strange for a prisoner to fall asleep at the bar. To such sleepy hearers God may say, sleep on. He may suffer them to be so stupefied, that no ordinance shall awaken them: Matt. 3:25. ‘While men slept, his enemy came and sowed tares.’ The Devil is never asleep, but sows the tares of sin in a drowsy hearer. “That we may, when we come to the word, offer violence to ourselves, and stir up ourselves to hear with devotion, consider, “It is God that speaks to us. If a judge gives a charge upon the bench, all listen. If a king speaks, all pay attention. When we come to the word, we should think thus with ourselves, we are to hear God in this preacher. “Let us consider the weightiness of the matters delivered to us. As Moses said to Israel, Deut. 30:19. ‘I call Heaven and Earth to record this day, that I have set before you life and death.’ In the word preached our salvation is concerned; here we are instructed to the kingdom of God, and if ever we will be serious, it should be now. “If the word be not regarded, it will not be remembered. Many complain they cannot remember; here is the reason, God punishes their carelessness in hearing with forgetfulness. He suffers Satan to take away the word from them, Matt. 13:4. ‘The fowls of the air came and devoured the seed.' How many have been robbed of the sermon and their souls both at once. “It may be the last time that God will ever speak to us in His word; it may be the last sermon that ever we shall hear; and we may go from the place of hearing, to the place of judging. Did people think thus when they come into the house of God; perhaps this will be the last time that God will counsel us about our souls, the last time that ever we shall see our minister’s face, with what devotion would they come! How would their affections be all on fire in hearing? We give great attention to the last speeches of friends. A parent’s dying words are received as oracles. Oh let all this provoke us to diligence in hearing; let us think this may be the last time that Aaron’s bell shall sound in our ears and before another day, we shall be in another world.

“The third duty wherein we are to offer violence to ourselves, is in prayer. Prayer is a duty which keeps the trade of religion flowing. When we either join in prayer with others, or pray alone, we must use holy violence; not eloquence in prayer, but violence carries it. Theodorus, speaking of Luther, ‘once (says he) I overheard him in prayer: but, (good God), with what life and spirit did he pray! It was with so much reverence, as if he were speaking to God, yet with so much confidence, as if he had been speaking to his friend.’ “There must be a stirring up of the heart to prayer, the preparing of our heart by holy thoughts and [cryings out]. The musician first tunes his instrument before he plays. “There must be a stirring up of the heart in prayer. Prayer is a lifting up of the mind and soul to God, which cannot be done aright without offering violence to one-self. The names given to prayer imply violence: wrestling, pouring out of the soul, both of which imply vehemency. The apostle speaks of an effectual fervent prayer, which is a parallel phrase to offering violence. “Alas, how far from offering violence to themselves in prayer, “That give God a dead, heartless prayer. God would not have the blind offered, Mal. 1:8; as good offer the blind is as offering the dead. Some are half asleep when they pray, and will a sleepy prayer ever awaken God? Such as mind not their own prayers, how do they think that God should mind them? Those prayers God likes best which come seething hot from the heart. “How far are they from offering violence, who give God distracted prayer? Will a king tolerate that, while his subject is delivering a petition, and speaking to him, he should be playing with a feather? When we send our hearts on an errand to Heaven, how often do they loiter and play by the way? This is a matter of blushing.

“That we may offer violence to ourselves and by fervency feather the wing of prayer, let these things be duly weighed. “The majesty of God with whom we have to do. He sees how it is with us in prayer, whether we are deeply affected with those things we pray for. “Prayer without fervency and violence is no prayer; it is speaking, not praying. Aschanius taught his parrot the Lord’s Prayer. Ambrose said well, ‘It is the life and affection in a duty that baptizes it, and gives it a name.’ “The zeal and violence of the affections in prayer best suits God’s nature. He is a spirit, John 4:24, and sure that prayer which is full of life and spirit is the savory meat he loves, 1 Peter 2:5. ‘Spiritual sacrifices acceptable to God.’ “Consider the need we have of those things which we ask in prayer. We come to ask the favor of God; and if we have not his love, all that we enjoy is cursed to us. We pray that our souls may be washed in Christ’s blood, and if he wash us not, ‘we have no part in him.’ Such are these mercies that if God deny us, we are forever undone. Therefore what violence therefore we need to put forth in prayer? When will a man be earnest, if not when he is begging for his life? “Let it provoke violence in prayer, to consider, that those things which we ask, God hath a mind to grant. If a son ask nothing but what his father is willing to bestow, he may be the more earnest in his suit. This, if any thing, may excite prayer, and carry it in a fiery chariot up to Heaven, when we know we pray for nothing but that which God is more willing to grant than we are to ask. “No mercy can be bestowed on us but in a way of prayer. Mercy is purchased by Christ’s blood, but it is conveyed by prayer. All the promises are bonds made over to us, but prayer puts these bonds in suit. “It’s only violence and intenseness of spirit in prayer that has the promise of mercy affixed to it, Matt 7:7. ‘Knock, and it shall be opened.’ Knocking is a violent motion. God’s heart is ever open to fervent prayer. Let us then be fired with zeal, and with Christ pray yet more earnestly. “Large returns God has given to violent prayer. Daniel in the den prayed and prevailed. Prayer did shut the lion’s mouth and opened the lion’s den. “That we may put forth this holy violence in prayer, it is requisite there be a renewed principle of grace. If the person be graceless, no wonder the prayer is heartless. The body while it is dead hath no heat in it: while a man is dead in sin, he can have no heat in duty. “That we may be the more violent in prayer, it is good to pray with a sense of our wants. A beggar that is pinched with want, will be earnest in craving alms. How earnest was Samson for water when he was ready to die, Judges 15:18. ‘I die for thirst.’ “If we would be violent in prayer, let us beg for a violent wind. The Spirit of God is resembled to a mighty rushing wind, Acts 2:2. If any fire be in our sacrifice, it comes down from heaven.

“The fourth duty wherein we must offer violence to ourselves is meditation; a duty wherein the very heart and life-blood of religion lies. Meditation may be thus described; it is an holy exercise of the mind; whereby we bring the truths of God to remembrance, and do seriously ponder upon them and apply them to ourselves. In meditation there are two things: “A Christian’s retiring of himself, a locking himself, up from the world. Meditation is a work which cannot be done in a crowd. “It is a serious thinking upon God. It is not a few transient thoughts that are quickly gone, but a fixing and staying of the mind upon heavenly objects: this cannot be done without exciting all the powers of our souls, and offering violence to ourselves. “We are the more to provoke ourselves to this duty, because: “Meditation is so cross to flesh and blood. Naturally we shun holy meditation. To meditate on worldly, secular things, even if it were all day, we can do without any diversion: but to have our thoughts fixed on God, how hard do we find it? The natural averseness from this duty shows that we are to offer violence to ourselves in it. “Satan does what he can to hinder this duty. He is an enemy of meditation. Hearing begets knowledge, but meditation begets devotion.

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Ministry Reflection - October 29, 2009

church@gopcmodesto.org — Thu, 29 Oct 2009 05:00:00 +0000

Thomas Watson: Heaven Taken by Storm: Matthew 11:12

Heaven Taken by Storm.
Watson’s proposition is this: “The right way to take heaven is by storm; or thus, none get into heaven but violent ones. This violence concerns men as Christians. Though heaven be given us freely, yet we must contend for it. We must not only put forth diligence, but a holy violence.” “We must be violent for the truth – the doctrine of the Trinity, the doctrine of the creation, the doctrine of free grace, justification by the blood of Christ, regeneration, resurrection of the dead, and the life of glory. These truths we must be violent for, which is either by being advocates for them or martyrs. This holy violence is also when we are violent for our own salvation, 2 Peter 1:10. ‘Give diligence to make your calling and election sure.’ “The third thing is, what is implied in this holy violence? It implies three things: “Resolution of the will. Psalm 119:6. ‘I have sworn, and I will perform it, that I will keep thy righteous judgments.’ Whatever is in the way to heaven, (though there be a lion in the way) I will encounter it like a resolute commander that charges through the whole body of the army. I will have heaven whatever it costs me, and this resolution must be in the strength of Christ. “Vigor of the affections. The will proceeds upon reason; the judgment being informed of the excellency of a state of glory and the will being resolved upon a voyage to that holy land, now the affections follow and they are on fire in passionate longings after heaven. The affections are violent things, Psalm 42:2. ‘My soul thirsteth for God, for the living God.’” “This violence implies strength of endeavor, when we strive for salvation as though a matter of life and death. It’s easy to talk of Heaven, but not to get to Heaven; we must put forth all our strength, and call in the help of heaven to this work. “The fourth thing is, how many ways a Christian must offer violence: namely, four ways; He must offer violence, to himself, Satan, the world, and heaven.

“He must offer violence to himself – This self-violence consists in two things: Mortification of sin: Offering violence to one’s self, in a spiritual sense, consists in mortification of sin: Self is the flesh; this we must offer violence to. The flesh is a bosom traitor; it is like the Trojan horse within the walls which doth all the mischief. The embraces of the flesh are like the ivy embracing the oak; which sucks out the strength of it for its own leaves and berries: So the flesh by its soft embraces, sucks out of the heart all good, Gal. 5:17. The flesh lusts against the spirit. The pampering of the flesh, is the quenching of God’s spirit. The flesh chokes and stifles holy motions: the flesh sides with Satan and is true to its interest. There is a party within that will not pray, that will not believe. The flesh inclines us more to believe a temptation than a promise. The flesh is so near to us, its counsels are more attractive: no chain of adamant which binds so fast as the chain of lust. Alexander, who was . . . conqueror of the world, was . . . led captive by vice. Now a man must offer violence to his fleshly desires if he will be saved, Col. 3:5. ‘Mortify therefore your members which are upon the earth.’ The mortifying and killing sin at the root, is when we not only forbear the acts of sin, but hate the inbeing. How may one do to offer violence to himself in mortifying the flesh? “Withdraw the fuel that may make lust burn. Avoid all temptations. Take heed of that which doth nourish sin. They who pray that they may not be led into temptation, must not lead themselves into temptation. “Fight against fleshly lusts with spiritual weapons: faith and prayer. The best way to combat with sin is, upon our knees. Run to the promise, Rom. 6:14. ‘Sin shall not have dominion over you,’ or as the Greek word is, it shall not lord it.

Provocation to duty: The second thing in offering violence to a man’s self consists, is, in provocation to duty. Then we offer holy violence to ourselves when we excite and provoke ourselves to that which is good. This is called in Scripture, a ‘stirring up ourselves to take hold of God’ Isa. 64:7. Consider, “What absolute need there is to stir ourselves up to holy duties. . . . Our hearts are dull and heavy in the things of God, therefore we have need to spur them on and provoke them to that which is good. The flesh hinders from duty: when we would pray, the flesh resists; when we should suffer, the flesh draws back. How hard it is sometimes to get the consent of our hearts to seek God! Jesus Christ went more willingly to the cross than we do to the throne of grace. Had not we need then provoke ourselves to duty? “What it is to provoke ourselves to duty. It is to awaken ourselves, and shake off spiritual sloth. Christians, though they are raised from the death of sin, yet often they fall asleep.

“The third thing is to show the several duties of Christianity, wherein we must provoke and offer violence to ourselves. I shall name seven. “We must provoke ourselves to reading of the word. The noble Bereans did ‘search the Scriptures daily,’ Acts 17:11. Read the word as a book made by God Himself. Read the word as a perfect rule of faith; it contains all things essential to salvation. The word teaches us how to please God; how to order our conversation in the world. It instructs us in all things that belong either to prudence or piety. “Would you know whether God is your God? Search the records of Scripture, 1 John 3:24. ‘Hereby we know that he abides in us.’ Would you know whether you are heirs of the promise? You must find it in these sacred writings. 2 Thes. 2:13. ‘He hath chosen us to salvation through sanctification.’ “Look upon the word as a spiritual magazine, out of which you fetch all your weapons to fight against sin and Satan. . . . The word fences off temptation. When the devil tempted Christ, he three times wounded the old serpent with the sword of the Spirit. “Look upon the word as a spiritual glass to dress yourselves by. In other glasses you may see your faces; in this glass you may see your hearts, Psalm 119:104. ‘Through Thy precepts I get understanding.’ “Look upon the word as a book of spiritual cures. If you find yourselves dead in duty, here is a cure, Psalm 119:50. ‘Thy word hath quickened me.’ If you find your hearts hard, the word doth liquify and melt them; therefore it is compared to fire for its mollifying power, Jer. 23:29. If you are poisoned with sin, here is an herb to expel it. Look upon the word as a sovereign elixir to comfort you in distress. It comforts you against all your sins, temptations, and afflictions. What are the promises but divine cordials to revive fainting souls. “Read the word as the last Will and Testament of Christ. With what seriousness doth a child read over the will and testament of his father, that he may see what is left him. “Read it as a book by which you must be judged: John 12:48. ‘The word that I have spoken shall judge him at the last day.’ They who live according to the rules of this book, shall be acquitted; they who live contrary to them, shall be condemned.

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Ministry Reflection - October 28, 2009

church@gopcmodesto.org — Wed, 28 Oct 2009 05:00:00 +0000

Violent Men Take It by Force: Matthew 11:12

Why does entering the kingdom require this kind of effort? Who or what are we fighting against? Who or what is trying to keep us out? We have three enemies: the devil, the world, and our flesh. We saw last week how Satan has his devices to deceive and trap us in our most vulnerable areas. We will see tonight, and especially next week, how he also uses the world to try and keep us out of God’s kingdom. But he also has an ally living in each one of us – our sin nature. That sin is doing, and will do, everything it can to keep us away from God and out of His kingdom. It’s trying to destroy us; but we must destroy it first.

Getting into heaven is not as simple as receiving Christ. Receiving Christ is where it begins – and if we truly receive Him, He will make sure we make it to heaven. But there are enemies we must fight and overcome along the way. That is where holy violence comes in. This is what we’ll consider next this week in Thomas Watson’s book, Heaven Taken by Storm. For now, let’s be exhorted to press forward into God’s kingdom, because it’s only those who put forth this holy violence that will ever enter it. If you haven’t begun this fight, you must do so by turning to Jesus Christ in faith and trusting in Him alone to reconcile you with God. If you have trusted in Jesus, then prepare to come to His Table to receive His grace to help you in this fight, and return this evening to learn more about how to use all the means of grace to overcome your enemies – especially the one within you – that you might finally enter into God’s kingdom. Amen.

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Ministry Reflection - October 27, 2009

church@gopcmodesto.org — Tue, 27 Oct 2009 05:00:00 +0000

Violent Men Take It by Force: Matthew 11:12

Second, what does it mean that they pressed forward into the kingdom? The people who heard them preach had such a sense of the importance of entering the kingdom that they were willing to do whatever was necessary to get in: They were like men trying to take a fortress or to break down the doors of a stronghold. Why did they want into this kingdom? Because if they didn’t get in, they would be lost: Not to enter this kingdom is to face God as an infinitely holy Judge, to answer for every sin you’ve ever committed, to face God’s wrath for your sins, to suffer forever in a lake of fire from which you can never escape. Those who heard pressed forward in the hope they would escape God’s judgment.

Does entering the kingdom really require a great deal of effort? Is anything else needed besides simply trusting in Christ? Yes and no. The Bible tells us justification – being declared righteous by God and being entitled to heaven – is a free gift of God’s grace, apart from works. “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph. 2:8-9). “But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace” (Rom. 11:6).

But it’s also clear from Scripture that entering into heaven will require the greatest effort we can give. When someone asked Jesus whether there were only a few who would be saved, He said, “Strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able” (Luke 13:23-24). Jesus said you must agonize to enter. Many will try, but only a few will succeed. The author to the Hebrews, after showing us the many examples of those with the kind of faith necessary to enter the kingdom, then exhorts us to press forward towards heaven with all our might and not let anything stop us, “Let us also lay aside every encumbrance, and the sin which so easily entangles us, and let us run with endurance the race that is set before us, fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. For consider Him who has endured such hostility by sinners against Himself, so that you may not grow weary and lose heart. You have not yet resisted to the point of shedding blood in your striving against sin” (Heb. 12:1-4). He had warned earlier, “For you have need of endurance, so that when you have done the will of God, you may receive what was promised. For yet in a very little while, He who is coming will come, and will not delay. But My righteous one shall live by faith; and if he shrinks back, My soul has no pleasure in Him” (10:36-38). Paul tells us nothing less is required than all we have. “Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win. And everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable. Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; but I buffet my body and make it my slave, lest possibly, after I have preached to others, I myself should be disqualified” (1 Cor. 9:24-27). “Brethren, I do not regard myself as having laid hold of it yet; but one thing I do: forgetting what lies behind and reaching forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. Let us therefore, as many as are perfect, have this attitude; and if in anything you have a different attitude, God will reveal that also to you” (Phil. 3:13-15).

This is what James had in mind where he wrote, “For just as the body without the spirit is dead, so also faith without works is dead” (2:26). Justification is free; it costs us nothing; God pays everything. But if we receive that free gift, it will cost us everything if we are to enter heaven.

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Ministry Reflection - October 26, 2009

church@gopcmodesto.org — Mon, 26 Oct 2009 05:00:00 +0000

Violent Men Take It by Force: Matthew 11:12

In the early reflections of this week, we break ground on another important subject that is related to last week’s lecture. We’ve seen how Satan will attack from without and how to be prepared for him. This week, we’ll consider more specifically how to be prepared within as well – how to fight against our sins/our flesh/our corruption/Satan’s inner ally using the means of grace.

As we’ve done before, we’ll begin with an examination of the text in its context in the morning to prepare for a more extensive practical application this evening; what we’ll see this morning are two things: First, that the preaching of John and Jesus (and the disciples) moved many of those who heard to press forward into the kingdom. Second, what it means that they pressed forward into the kingdom.

First, the preaching of John and Jesus moved many of those who heard to press forward into God’s kingdom. We see first John sending some messengers to find out who Jesus was, but Jesus using the opportunity to tell His disciples something of who John was. After John was imprisoned, he heard about the works Jesus was doing and sent some of his disciples to ask Him whether He was the Messiah. John had been the first one God used to reveal Jesus: When Jesus came to be baptized, he was the one who said, “Behold the Lamb of God.” But now he seemed to doubt whether Jesus was the Messiah. Perhaps it was because he had been so long in prison – he was only human after all. Or maybe it was because Jesus wasn’t doing what John expected of the Messiah – John, even as a prophet, didn’t understand everything (). Or perhaps John knew the truth, but he wanted the disciples he sent to know firsthand who Jesus was. For whatever reason, John sent his disciples to ask Jesus – are You the Expected One – are you the Messiah – or should we be looking for someone else?

Jesus didn’t answer their question directly, but pointed instead to the evidence the Father had given Him – His works. The blind see, the lame walk, the lepers are cleansed, “the deaf hear, the dead are raised up, and the poor have the Gospel preached to them.” Jesus could simply have said yes, but He gave them a more persuasive answer – the facts speak for themselves. If you’re ever tempted to doubt the truth, just step back and look at the facts, and they will convince you again.

After they left, Jesus used their coming as an opportunity to speak to the crowds; and the message He gave them is not only very instructive, but very useful, if we are to enter God’s kingdom at last. First He asked, when they went out to see John, what did they go out to see? A king? One who was rich and influential? No, men like that don’t live in the wilderness, but in the city, in king’s palaces. If not a king, then what? A prophet? Yes, but Jesus tells us no ordinary prophet – rather one who was sent in the spirit and power of Elijah to prepare the way for the Messiah. Jesus said of John that among all those born of women, there was no one greater. That is, no one except one – He who is least in the kingdom is greater than he (v. 11). Jesus told us that the one who humbles himself to become the least is the greatest in the kingdom (). John humbled himself by living in the wilderness in very meager circumstances, having very humble food and clothing that he might serve his Lord. He opened himself to the hatred and attacks of others by speaking the truth. Only one who would stoop lower than him would be greater. The only One who has done so is Jesus Himself, who being in the form of God stooped infinitely low to become a humble servant, and more than this, that He might die the cursed death on the cross, to lift us up to God (Phil. 2:). Jesus isn’t saying that as great as John the Baptist is, anyone who trusts in Christ and enters the kingdom is greater – that would make all of us greater and put John outside of the kingdom. No, He’s saying that John is second only to Himself. If no one surpasses John, he might well be the one who sits at Christ’s side in His kingdom. Perhaps Paul will be the other. If we would have a place of honor, we must also humble ourselves and become servants to others.

But what Jesus had to say about John’s rank in the kingdom isn’t quite as important as what He had to say about the effect of his preaching. It’s what we would expect from someone who had been sent to prepare the way for God’s Son – it woke them up and moved them to begin pushing forward with great effort into the kingdom of heaven. “From the days of John the Baptist until now the kingdom of heaven suffers violence, and violent men take it by force” (v. 12). John began the work; Jesus and His disciples continued it. This is implied in our passage: from the days of John . . . until now. John was in prison “now”, but men were still pressing into the kingdom through the preaching of the Gospel. In a parallel passage in Luke, Jesus says, “The Law and the Prophets were proclaimed until John; since that time the Gospel of the kingdom has been preached, and everyone is forcing his way into it” (Luke 16:16). It began with John, but was continued by Jesus and His disciples with the same effect – they preached, and not only the common people of Israel, but also the tax collectors and Roman soldiers were pressing into the kingdom (Luke 3:12-14). It was the preaching of the Gospel that moved those who heard to press forward.

Why was their preaching so effective? John’s was certainly effective because of his godly zeal. He ministered in the spirit and power of Elijah. He was the greatest man ever born of women, except One. Jesus’ was because He was the greatest man born of women.

But this wasn’t enough to create this effect by itself. Most were unmoved by what Jesus said and by the end of His ministry there were many who wanted to kill Him. It wasn’t just their character or gifts, but also the outpouring of the Spirit of God that made their ministry effective. This was the time of one of the greatest revivals in history. Whenever the Spirit of God is at work, He will produce this kind of effect – He will cause men to press forward into God’s kingdom.

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Ministry Reflection - October 25, 2009

church@gopcmodesto.org — Sun, 25 Oct 2009 05:00:00 +0000

Thomas Brooks: Precious Remedies Against Satan’s Devices: 2 Corinthians 2:11

Tenth device: Having us compare ourselves with those who are worse than we are.
“By this device the devil drew the proud pharisee to bless himself in a cursed condition, ‘God, I thank you that I am not as other men are, extortioners, unjust, adulterers, or even as this tax-collector’ (Luke 18:11).
Remedies:
“The first remedy against this device of Satan is, solemnly to consider this, That there is not a greater nor a clearer argument to prove a man a hypocrite, than to be quick-sighted abroad—and blind at home, than to see ‘a mote in another man’s eye, and not a beam in his own eye’ (Matt. 7:3, 4) . . .
“The second remedy against this device of Satan is, To spend more time in comparing of your internal and external actions with the Rule, with the Word, by which you must be judged at last—than in comparing of yourselves with those who are worse than yourselves.
“The third remedy against this device of Satan is, seriously to consider, That though your sins be not as great as those of others, yet without sound repentance on your side, and pardoning mercy on God’s side—you will be as certainly damned as others, though not equally tormented with others.

Eleventh device: Convincing us that the Bible is faulty.
“Ah, how many are there filled with these and suchlike Christ-dishonoring and soul-undoing opinions, that is—that the Scriptures are full of fallacies and uncertainties, and no further to be heeded, than they agree with their own carnal thoughts . . .
Remedies:
“The first remedy against this device of Satan is, solemnly to consider, That an erroneous, vain MIND is as odious to God as a wicked LIFE.
“The second remedy against this device of Satan is, To receive the truth affectionately, and let it dwell in your souls plenteously.
“The third remedy against this device of Satan is, solemnly to consider, That error makes the owner to suffer loss. All the pains and labor that men take to defend and maintain their errors, to spread abroad and infect the world with their errors, shall bring no profit, nor no comfort to them in that day, wherein ‘every man’s work shall be made manifest, and the fire shall try it of what sort it is,’ as the apostle shows in that remarkable scripture (1 Cor. 3:11-15).
“The fourth remedy against this device of Satan is, To hate, reject and abominate all those doctrines and opinions which are contrary to godliness, and which open a door to profaneness . . .
“The fifth remedy against this device of Satan is, To hold fast the truth.
“The sixth remedy against this device of Satan is, To keep humble. . . . The God of light and truth delights to dwell with the humble; and the more light and truth dwells in the soul, the further off darkness and error will stand from the soul.
“The seventh remedy against this device of Satan is, solemnly to consider, The great evils that errors have produced. Error is a fruitful mother, and has brought forth such monstrous children as has set towns, cities and nations on fire. . . . Oh, the graces that error has weakened, and the sweet joys and comforts that error has clouded, if not buried! Oh, the hands that error has weakened, the eyes that error has blinded, the judgments of men that error has perverted, the minds that error has darkened, the hearts that error has hardened, the affections that error has cooled, the consciences that error has seared, and the lives of men that error has polluted! Ah, souls! can you solemnly consider of this, and not tremble more at error, than at hell itself?

Twelfth device: Encouraging us to have worldly friends.
“And oh! the horrid impieties and wickedness that Satan has drawn men to sin—by moving them to sit and associate themselves with vain people.
Remedies:
“The first remedy against this device of Satan is, To dwell, until your hearts are affected, upon those commands of God which expressly require us to shun the society of the wicked (Eph. 5:11): ‘And have no fellowship with the unfruitful works of darkness—but rather reprove them’; (Prov. 5:14-16): ‘Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away.’
“The second remedy against this device of Satan is, seriously to consider, That their company is very infectious and dangerous, as is clear from the scripture above mentioned. . . .
“The third remedy against this device of Satan is, To look always upon wicked men, under those names and notions which the Scripture describes them. . . . scorpions, vipers, thorns, briars, thistles, brambles, stubble, dirt, chaff, dust, dross, smoke, scum.
“The fourth remedy against this device of Satan, is, solemnly to consider, That the society and company of wicked men have been a great grief and burden to those precious souls that were once glorious on earth, and are now triumphing in heaven . . . ‘O Lord, let me not go to hell, where the wicked are: for Lord, you know I never loved their company here’—said a gracious gentlewoman, when she was to die.

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Ministry Reflection - October 24, 2009

church@gopcmodesto.org — Sat, 24 Oct 2009 05:00:00 +0000

Thomas Brooks: Precious Remedies Against Satan’s Devices: 2 Corinthians 2:11

Seventh device: Trying to make us overly confident that we won’t fall.
“Says Satan, You may walk by the harlot’s door though you won’t go into the harlot’s bed; you may sit and sup with the drunkard, though you won’t be drunk with the drunkard; you may look upon Jezebel’s beauty, and you may play and toy with Delilah, though you do not commit wickedness with the one or the other; you may with Achan handle the golden wedge, though you do not steal the golden wedge.
Remedies.
“The first remedy is, solemnly to dwell upon those scriptures which expressly command us to avoid the occasions of sin, and the least appearance of evil (1 Thes. 5:22): ‘Abstain from all appearance of evil.’
“The second remedy against this device of Satan is, solemnly to consider, That ordinarily there is no conquest over sin, without the soul turning from the occasion of sin. . . . It is a just and righteous thing with God, that he should fall into the pit, who will adventure to dance upon the brink of the pit, and that he should be a slave to sin, that will not flee from the occasions of sin. As long as there is fuel in our hearts for a temptation, we cannot be secure. He who has gunpowder about him had need keep far enough off from sparks. To rush upon the occasions of sin is both to tempt ourselves, and to tempt Satan to tempt our souls! . . .
“The third remedy against this device of Satan is, seriously to consider, That other precious saints, who were once glorious on earth, and are now triumphing in heaven, have turned from the occasion of sin, as hell itself; as you may see in Joseph (Gen. 39:10), ‘And it came to pass, as she spoke to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her.’
“The fourth remedy against this device of Satan is, solemnly to consider, That the avoiding the occasions of sin, is an evidence of grace, and that which lifts up a man above most other men in the world. . . . that man is surely godly, who in his course will not be bad, though tempted by occasions to sin.

Eighth device: Pointing out the good things the wicked enjoy.
“Says Satan, Do you see, O soul, the many blessings that such and such enjoy, who walk in those very ways that your soul startles to think of, and the many crosses that they are delivered from, even such as makes other men, who say they dare not walk in such ways, to spend their days in sighing, weeping, groaning, and mourning? and therefore, says Satan, if ever you would be freed from the dark night of adversity, and enjoy the sunshine of prosperity—you must walk in their ways.
Remedies.
“The first remedy is, solemnly to consider, That no man knows how the heart of God stands towards a person, by his outward blessings to that person. His hand of mercy may be towards a man, when his heart may be against that man, as you may see in Saul and others; and the hand of God may be set against a man, when the heart of God is dearly set upon a man, as you may see in Job and Ephraim. The hand of God was severely set against them, and yet the heart and affections of God were strongly working towards them.
“The second remedy against this device of Satan is, seriously to consider, That there is nothing in the world that so provokes God to be . . . angry, as men’s taking encouragement from God’s goodness and mercy—to do wickedly. . . . This is wickedness at the height—for a man to be very bad, because God is very good.
“The third remedy against this device of Satan is, solemnly to consider, That there is no greater misery in this life, than not to be in misery; no greater affliction, than not to be afflicted. Woe, woe to that soul that God will not spend a rod upon!
“The fourth remedy against this device of Satan is, seriously to consider, That the lack of wicked men, under all their outward mercy and freedom from adversity, is far greater than all their outward enjoyments. . . . They lack a saving interest in God, Christ, the Spirit, the promises, the covenant of grace, and everlasting glory.
“The fifth remedy against this device of Satan is, solemnly to consider, That outward things are not as they seem and are esteemed. They have, indeed, a glorious outside—but if you view their insides, you will easily find that they fill the head full of cares, and the heart full of fears. What if the fire should consume one part of my estate, and the sea should be a grave to swallow up another part of my estate! What if my servants should be unfaithful abroad, and my children should be deceitful at home! Ah, the secret fretting, vexing, and gnawing that does daily, yes hourly, attend those men’s souls whose hands are full of worldly goods!
“The sixth remedy against this device of Satan is, seriously to consider the end and the design of God in heaping up mercy upon the heads of the wicked, and in giving them rest and quiet from those sorrows and sufferings that others sigh under. David shows the end and design of God in this. ‘When I tried to understand all this, it was oppressive to me till I entered the sanctuary of God; then I understood their final destiny. Surely you place them on slippery ground; you cast them down to ruin. How suddenly are they destroyed, completely swept away by terrors! As a dream when one awakes, so when you arise, O Lord, you will make them vanish from this life.’
“The seventh remedy against this device of Satan is solemnly to consider, That God does often most plague and punish those whom others think he does most spare and love; that is, God does plague and punish them most with spiritual judgments—which are the greatest, the sorest, and the heaviest—whom he least punishes with temporal punishments. (Psalm 81:12, 78:26-31, 106:15). He gave them their requests—but sent leanness into their soul. It is a heavy plague to have a fat body and a lean soul; a house full of gold, and a heart full of sin.
“The eighth remedy against this device of Satan is, To dwell more upon that strict account that vain men must make for all that good that they do enjoy. ‘In that day men shall give an account of good things committed unto them, of good things neglected by them, of evil committed by them, and of evils allowed by them. Then shall a good conscience be more worth than all the world’s good.’ (Bernard)

Ninth device: Convincing us that a holy life is a hard life.
“By presenting to the soul the crosses, losses, reproaches, sorrows, and sufferings, which daily attend those who walk in the ways of holiness.
Remedies:
“The first remedy against this device of Satan is, solemnly to consider, That all the afflictions that attend the people of God, are such as shall turn to their profit and glorious advantage. . . .
“The second remedy against this device of Satan is, solemnly to consider, that all the afflictions which befall the saints, only reach their worse part; they reach not, they hurt not, their noble part, their best part. ‘And who shall harm you, if you be followers of that which is good,’ says the apostle (1 Peter 3:13).
“The third remedy against this device of Satan is, seriously to consider, That the afflictions which attend the saints in the ways of holiness, are but short and momentary. ‘Sorrow may abide for a night—but joy comes in the morning’ (Psalm 30:5).
“The fourth remedy against this device of Satan, is seriously to consider, That the afflictions which befall the saints are such as proceed from God’s dearest love. ‘As many as I love, I rebuke and chasten’ (Rev. 3:19).
“The fifth remedy against this device of Satan is, solemnly to consider, That it is our duty and glory not to measure afflictions by the smart—but by the end. When Israel was dismissed out of Egypt, it was with gold and ear-rings (Exod. 11:3); so the Jews were dismissed out of Babylon with gifts, jewels, and all necessary utensils (Ezra 1:7-11). Look more at the latter end of a Christian—than the beginning of his affliction.
“The sixth remedy against this device of Satan is, seriously to consider, That the design of God in all the afflictions which befall them, is only to try them; it is not to wrong them, nor to ruin them, as ignorant souls are apt to think. ‘He knows the way that I take: and when he has tried me, I shall come forth as gold,’ says patient Job, 33:10.
“The seventh remedy against this device of Satan is, solemnly to consider, That the afflictions, wrath, and misery which attend the ways of wickedness, are far greater and heavier than those which attend the ways of holiness.

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Ministry Reflection - October 23, 2009

church@gopcmodesto.org — Fri, 23 Oct 2009 05:00:00 +0000

Thomas Brooks: Precious Remedies Against Satan’s Devices: 2 Corinthians 2:11

Fourth device: Showing us that even the best saints sin, but hiding their repentance.
“By presenting to the soul the best men’s sins, and by hiding from the soul their virtues; by showing the soul their sins, and by hiding from the soul their sorrows and repentance: as by setting before the soul the adultery of David, the pride of Hezekiah, the impatience of Job, the drunkenness of Noah, the blasphemy of Peter, etc., and by hiding from the soul the tears, the sighs, the groans, the meltings, the humblings, and repentings of these precious souls.
Remedies.
“The first remedy against this device of Satan is, seriously to consider, That the Spirit of the Lord has been as careful to note the saints’ rising by repentance out of sin, as he has to note their falling into sins. David falls fearfully—but by repentance he rises sweetly. ‘Blot out my transgressions, wash me thoroughly from my iniquity, cleanse me from my sin; for I acknowledge my transgressions, and my sin is ever before me. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow; deliver me from blood-guiltiness, O God, God of my salvation.’ . . . Peter falls dreadfully—but rises by repentance sweetly; a look of love from Christ melts him into tears. . . . Clement notes that Peter so repented, that all his life after, every night when he heard the cock crow, he would fall upon his knees, and, weeping bitterly, would beg pardon of his sin. Ah, souls, you can easily sin as the saints—but can you repent with the saints? Many can sin with David and Peter, that cannot repent with David and Peter—and so must perish forever! Theodosius the emperor, pressing that he might receive the Lord’s supper, excuses his own foul act by David’s doing the like; to which Ambrose replies, You have followed David transgressing, follow David repenting, and then think you of the table of the Lord.
“The second remedy against this device of Satan is, solemnly to consider, That these saints did not make a trade of sin. They fell once or twice, and rose by repentance, that they might keep the closer to Christ forever. . . . The saints cannot sin with a whole will—but, as it were, with a half-will, an unwillingness; not with a full consent—but with a dissenting consent. . . . David and Peter sinned once foully and fearfully; they tasted poison but once, and were sick to death; but I taste it daily, and yet shall not taste of eternal death. . . . Though sin dwells in the regenerate, yet it does not reign over the regenerate; they rise by repentance.
“The third remedy against this device of Satan is, seriously to consider, That though God does not, nor never will, disinherit his people for their sins, yet he has severely punished his people for their sins. David sins, and God breaks his bones for his sin: ‘Make me to hear joy and gladness, that the bones which you have broken may rejoice’ (Psalm 51:8). ‘And because you have done this, the sword shall never depart from your house, to the day of your death’ (2 Sam. 12:10). Though God will not utterly take from them his loving-kindness, nor allow his faithfulness to fail, nor break his covenant, nor alter the thing that is gone out of his mouth, yet will he ‘visit their transgression with the rod, and their iniquity with stripes’ (Psalm 89:30, 35). . . . Josephus reports that, not long after the Jews had crucified Christ on the cross, so many of them were condemned to be crucified that there were not places enough for crosses nor crosses enough for the bodies that were to be hung thereon. . . . When Satan shall tell you of other men’s sins to draw you to sin—then think of the same men’s sufferings to keep you from sin. Lay your hand upon your heart, and say, O my soul! if you sin with David, you must suffer with David!
“The fourth remedy against this device of Satan is, solemnly to consider, That there are but two main ends of God’s recording of the falls of his saints. And the one is, to keep those from fainting, sinking, and despair, under the burden of their sins, who fall through weakness and infirmity. And the other is, that their falls may be as landmarks to warn others to take heed lest they fall. It never entered into the heart of God to record his children’s sins, that others might be encouraged to sin . . .

Fifth device: Reminding us that God is merciful.
“Oh! says Satan, you need not make such a matter of sin, you need not be so fearful of sin, not so unwilling to sin; for God is a God of mercy, a God full of mercy, a God that delights in mercy, a God that is ready to show mercy, a God that is never weary of showing mercy, a God more prone to pardon his people than to punish his people; and therefore he will not take advantage against the soul; and why then, says Satan, should you make such a matter of sin?
Remedies.
“The first remedy is, seriously to consider, That it is the greatest judgment in the world to be left to sin, upon any pretense whatever. . . . Woe, woe to him at whose sins God does wink. When God lets the way to hell be a smooth and pleasant way, that is hell on this side [of] hell, and a dreadful sign of God’s indignation against a man; a token of his rejection, and that God does not intend good unto him. . . . Deliver me, O Lord, from that evil man—myself!’
“The second remedy against this device of Satan is, solemnly to consider, That God is as JUST, as he is merciful. . . . Witness His casting the angels out of heaven and His binding them in chains of darkness until the judgment of the great day. . . . His turning Adam out of Paradise . . . His drowning of the old world. . . . But above all, witness the pouring forth of all His wrath upon His bosom Son, when Jesus bore the sins of His people, and cried out, ‘My God, My God, why have You forsaken Me?’
“The third remedy against this device of Satan is, seriously to consider, That sins against God’s mercy will bring the greatest and sorest judgments upon men’s heads and hearts. . . . The higher we are in dignity, the more grievous is our fall and misery. . . . And so Capernaum, that was lifted up to heaven, was threatened to be thrown down to hell. . . .
“The fourth remedy against this device of Satan, is seriously to consider, That though God’s general mercy is over all his works, yet his special mercy is confined to those who are divinely qualified. . . . When Satan attempts to draw you to sin by presenting God as a God all made up of mercy, oh then reply, that though God’s general mercy extend to all the works of his hand, yet his special mercy is confined to those who are divinely qualified, to those who love him and keep his commandments, to those who trust in him, that by hope hang upon him, and who fear him; and that you must be such a one here, or else you can never be happy hereafter; you must partake of his special mercy, or else eternally perish in everlasting misery, notwithstanding God’s general mercy.
“The fifth remedy against this device of Satan is, solemnly to consider, That those who were once glorious on earth, and are now triumphing in heaven, did look upon the mercy of God as the most powerful argument to preserve them from sin . . . So Joseph strengthens himself against sin from the remembrance of mercy: ‘How then can I,’ says he, ‘do this great wickedness, and sin against God?’ (Gen. 39:9). . . . Likewise with Paul: ‘Shall we continue in sin, that grace may abound? God forbid. How shall we who are dead to sin, live any longer therein?’ (Rom. 6:1, 2). There is nothing in the world that renders a man more unlike to a saint, and more like to Satan—than to argue from God’s mercy to sinful liberty . . .

Sixth device. Convincing us that repentance is easy.
“By persuading the soul that the work of repentance is an easy work; and that therefore the soul need not make such a matter of sin. Why! Suppose you do sin, says Satan, it is no such difficult thing to return, and confess, and be sorrowful, and beg pardon, and cry, ‘Lord, have mercy upon me!’ and if you do but this, God will forgive your debt, and pardon your sins, and save your souls. By this device Satan draws many a soul to sin, and makes many millions of souls servants of sin, or rather slaves to sin.
Remedies.
“The first remedy is, seriously to consider, That repentance is a mighty work, a difficult work, a work that is above our power. . . . It is not in the power of any mortal to repent at pleasure. Some ignorant deluded souls vainly conceit that these five words, ‘Lord! have mercy upon me,’ are efficacious to send them to heaven; but as many are undone by buying a counterfeit jewel, so many are in hell by mistake of their repentance. Many rest in their repentance, which caused one to say, ‘Repentance damns more than sin!’
“The second remedy against this device of Satan is, solemnly to consider of the nature of true repentance. . . . The formal ACT of repentance is a changing and converting. . . . It is a turning from darkness to light. The SUBJECT changed and converted is the whole man; it is both the sinner’s heart and life: first his heart, then his life; first his person, then his practice and lifestyle. . . . The TERMS of this change and conversion, from which and to which both heart and life must be changed; from sin to God. . . . Herod turned from many—but turned not from his Herodias, which was his ruin. Judas turned from all visible wickedness, yet he would not cast out that golden devil ‘covetousness’, and therefore was cast into the hottest place in hell. He who turns not from every sin, turns not aright from any one sin.”
“The third remedy against this device of Satan is seriously to consider, That repentance is a continued act. . . . Anselm confesses, that all his life was either damnable for sin committed, or unprofitable for good omitted; and at last concludes, ‘Oh, what then remains, but in our whole life—but to lament the sins of our whole life.’ True repentance inclines a man’s heart to perform God’s statutes always, even unto the end. A true penitent must go on from faith to faith, from strength to strength; he must never stand still nor turn back. . . . And tell me, O tempted soul, whether it be such an easy thing as Satan would make you believe, to be every day a-turning more and more from sin, and a-turning nearer and nearer to God, your choicest blessedness. A true penitent can as easily content himself with one act of faith, or one act of love, as he can content himself with one act of repentance. . . . A Jewish Rabbi, pressing the practice of repentance upon his disciples, and exhorting them to be sure to repent the day before they died, one of them replied, that the day of any man’s death was very uncertain. ‘Repent, therefore, every day,’ said the Rabbi, ‘and then you shall be sure to repent the day before you die.’ You are wise, and know how to apply it to your own advantage.
“The fourth remedy against this device of Satan is solemnly to consider, That if the work of repentance were such an easy work as Satan would make it to be, then certainly so many would not lie roaring and crying out of wrath and eternal ruin under the horrors and terrors of conscience, for not repenting!
“The fifth remedy against this device of Satan is seriously to consider, That to repent of sin is as great a work of grace, as not to sin. . . . And now tell me, O soul, is it an easy thing not to sin? We know then certainly it is not an easy thing to repent of sin.
“The sixth remedy against this device of Satan is, seriously to consider, That he who now tempts you to sin upon this account, that repentance is easy, will, before long, to work you to despair, and forever to break the neck of your soul, present repentance as the most difficult and hardest work in the world . . . Bede tells of a certain great man that was admonished in his sickness to repent, who answered that he would not repent yet; for if he should recover, his companions would laugh at him; but growing more and more sick, his friends pressed him again to repent—but then he told them it was too late, for now, said he; I am judged and condemned. . . . Repentance is a work that must be timely done, or utterly undone forever.

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Ministry Reflection - October 22, 2009

church@gopcmodesto.org — Thu, 22 Oct 2009 05:00:00 +0000

Thomas Brooks: Precious Remedies Against Satan’s Devices: 2 Corinthians 2:11

For our concluding reflections this week, we will consider this work by Thomas Brooks. The full lecture is available on our web site.

What are the schemes and wiles that Satan deploys in the spiritual warfare he wages?

First device: To make sin look good while hiding the curse it contains. “Satan’s first device to draw the soul into sin is, to present the bait—and hide the hook . . . to present the sweet, the pleasure, and the profit that may flow in upon the soul by yielding to sin—and to hide from the soul the wrath and misery that will certainly follow the committing of sin. By this device he deceived our first parents, ‘And the serpent said unto the woman, “You shall not surely die—for God does know, that in the day you eat thereof, then your eyes shall be opened; and you shall be as gods, knowing good and evil”’ (Gen. 3:4-5). Your eyes shall he opened, and you shall be as gods! Here is the bait, the sweet, the pleasure, the profit. Oh—but he hides the hook—the shame, the wrath, and the loss that would certainly follow!

Remedies.
“First, Keep at the greatest distance from sin, and from playing with the golden bait which Satan holds forth to catch you; for this you have (Romans 12:9), ‘Abhor that which is evil, cleave to that which is good.’ . . . David draws near, and plays with the bait, and falls, and swallows bait and hook! David comes near the snare, and is taken in it, to the breaking of his bones, the wounding of his conscience, and the loss of fellowship with his God. . . . The story of the Italian, who first made his enemy deny God, and then stabbed him, and so at once murdered both body and soul, declares the unmixed malignity of sin; and oh! that what has been spoken upon this head may prevail with you, to stand at a distance from sin!
Second, “Consider that sin is but a bitter sweet. That seeming sweet that is in sin will quickly vanish; and lasting shame, sorrow, horror, and terror will come in the room thereof . . . Adam’s apple was a bitter sweet; Esau’s bowl of stew was a bitter sweet; the Israelites’ quails a bitter sweet; Jonathan’s honey a bitter sweet; and Adonijah’s dainties a bitter sweet. After the meal is ended, then comes the reckoning.
Third, “Solemnly . . . consider that sin will usher in the greatest and the saddest losses that can be upon our souls. It will usher in the loss of that divine favor which is better than life, and the loss of that joy which is unspeakable and full of glory, and the loss of that peace which passes understanding, and the loss of those divine influences by which the soul has been refreshed, quickened, raised, strengthened, and gladdened and the loss of many outward desirable mercies, which otherwise the soul might have enjoyed.
Fourth, “Seriously . . . consider that sin is of a very deceitful and bewitching nature. . . . It will with Delilah smile upon us, that it may betray us into the hands of the devil, as she did Samson into the hands of the Philistines. . . . Sin so bewitches the soul, that it makes the soul call evil good, and good evil . . . When the physicians told Theotimus that except he did abstain from drunkenness and uncleanness he would lose his eyes; his heart was so bewitched to his sins, that he answered, ‘Then farewell, sweet light’; he had rather lose his eyes than leave his sin. So a man bewitched with sin had rather lose God, Christ, heaven, and his own soul—than part with his sin. Oh, therefore, forever take heed of playing with or nibbling at Satan’s golden baits!

Second device: Making us believe sin is really the right thing to do.
“Satan knows that if he would present sin in its own nature and dress, the soul would rather fly from it than yield to it; and therefore he presents it unto us, not in its own proper colors—but painted and gilded over with the name and show of virtue, that we may the more easily be overcome by it, and take the more pleasure in committing of it. PRIDE, he presents to the soul under the name and notion of neatness and cleanliness; and COVETOUSNESS (which the apostle condemns for idolatry) to be but good business; and DRUNKENNESS to be good fellowship, and RIOTOUSNESS under the name and notion of liberality, and WANTONNESS as a trick of youth.
Remedies.
First, “Consider that sin is never a whit the less filthy, vile, and abominable—by its being colored and painted with virtue’s colors. A poisonous pill is never a whit the less poisonous because it is gilded over with gold; nor a wolf is never a whit the less a wolf because he has put on a sheep’s skin; nor the devil is never a whit the less a devil because he appears sometimes like an angel of light.
Second, consider “That the more sin is painted forth under the color of virtue, the more dangerous it is to the souls of men. . . . The most dangerous vermin is too often to be found under the fairest and sweetest flowers, the fairest glove is often drawn upon the foulest hand, and the richest robes are often put upon the filthiest bodies.
Third, “look on sin with that eye with which within a short time, we shall see it. Ah, souls! when you shall lie upon a dying bed, and stand before a judgment-seat, sin shall be unmasked, and its dress and robes shall then be taken off, and then it shall appear more vile, filthy, and terrible than hell itself; then, that which formerly appeared most sweet will appear most bitter, and that which appeared most beautiful will appear most ugly, and that which appeared most delightful will then appear most dreadful to the soul.
Fourth, “Seriously . . . consider, That even those very sins that Satan paints, and puts new names and colors upon, cost the best blood, the noblest blood, the life-blood, the heart-blood of the Lord Jesus. . . . when we consider that sin has slain our Lord Jesus, ah, how should it provoke our hearts to be revenged on sin . . .

Third device: Convincing us that small sins don’t matter.
“Ah! says Satan, it is but a little pride, a little worldliness, a little uncleanness, a little drunkenness, etc. . . . Alas! says Satan, it is but a very little sin that you stick so at. You may commit it without any danger to your soul.
Remedies.
“First, Solemnly consider, that those sins which we are apt to account small, have brought upon men the greatest wrath of God, as the eating of an apple, gathering a few sticks on the Sabbath day, and touching of the ark. Oh! the dreadful wrath that these sins brought down upon the heads and hearts of men! The least sin is contrary to the law of God, the nature of God, the being of God, and the glory of God; and therefore it is often punished severely by God; and do not we see daily the vengeance of the Almighty falling upon the bodies, names, states, families, and souls of men—for those sins that are but little ones in their eyes?
Second, “Seriously . . . consider, That the giving way to a less sin makes way for the committing of a greater sin. . . . Sin is of an encroaching nature; it creeps on the soul by degrees, step by step, until it has the soul to the very height of sin. David gives way to his wandering eye, and this led him to those foul sins that caused God to break his bones, and to turn his day into night, and to leave his soul in great darkness. . . . The little thief will open the door, and make way for the greater; and the little wedge knocked in, will make way for the greater.
“The third remedy against this third device that Satan has to draw the soul to sin, is solemnly to consider, That it is sad to sin against God for a trifle. Dives would not give a crumb, therefore he should not receive a drop (Luke 16:21). It is the greatest folly in the world—to adventure the going to hell for a small matter. ‘I tasted but a little honey, said Jonathan, ‘and I must die’ (1 Sam. 14:29). . . . Therefore, when Satan says it is but a little one, you must answer—that oftentimes there is the greatest unkindness showed to God’s glorious majesty, in the acting of the least folly, and therefore you will not displease your best and greatest friend—by yielding to his greatest enemy.
“The fourth remedy against this device of Satan, is seriously to consider, That there is great danger, yes, many times most danger—in the smallest sins. ‘A little leaven leavens the whole lump’ (1 Cor. 5:6). . . . A little hole in the ship sinks it. A small breach in a dyke carries away all before it. A little stab at the heart kills a man. A little sin, without a great deal of mercy, will damn a man!
“The fifth remedy against this device of Satan, is solemnly to consider, That other saints have chosen to suffer the worst of torments, rather than commit the least sin, that is, such as the world accounts little sins. So as you may see in Daniel and his companions, that would rather choose to burn, and be cast to the lions—than they would bow to the idol which Nebuchadnezzar had set up. . . . I have read of that noble servant of God, Marcus Arethusius, minister of a church in the time of Constantine, who had been the cause of overthrowing an idol’s temple; afterwards, when Julian came to be emperor, he would force the people of that place to build it up again. They were ready to do it—but Marcus refused; whereupon those who were his own people, to whom he preached, took him, and stripped him of all his clothes, and abused his naked body, and gave it up to the children, to lance it with their pen-knives, and then caused him to be put in a basket, and drenched his naked body with honey, and set him in the sun, to be stung with wasps. And all this cruelty they showed, because he would not do anything towards the building up of this idol temple! No, they came to this, that if he would do but the least towards it, if he would give but a half-penny to it, they would save him. But he refused all, though the giving of a half-penny might have saved his life; and in doing this, he did but live up to that principle that most Christians talk of, and all profess—but few come up to, that is—that we must choose rather to suffer the worst of torments that men and devils can invent and inflict, than to commit the least sin whereby God should be dishonored, our consciences wounded, religion reproached, and our own souls endangered.
“The sixth remedy against this device of Satan is, seriously to consider, That the soul is never able to stand under the guilt and weight of the least sin, when God shall set it home upon the soul. The least sin will press and sink the stoutest sinner as low as hell, when God shall open the eyes of a sinner, and make him see the horrid filthiness and abominable vileness that is in sin! . . . William Perkins mentions a good man—but very poor, who, being ready to starve, stole a lamb, and being about to eat it with his poor children, and as his manner was afore eating, to ask God’s blessing, dare not do it—but fell into a great perplexity of conscience, and acknowledged his fault to the owner, promising payment if ever he should be able.
“The seventh remedy against this device is, solemnly to consider, That there is more evil in the least sin than in the greatest affliction; and this appears as clear as the sun, by the severe dealing of God the Father with his beloved Son, who let all the vials of his fiercest wrath upon him, and that for the least sin as well as for the greatest.

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