Articles of Interest

Fighting Anxiety with Prayer

~ pjwenzel ~ 2 Comments

It so happens that this time of year is especially stressful for me.  Being in politics comes with its benefits and opportunities to serve the Lord and one’s country, but it also entails a great deal of stress, which can lead to anxiety.  I make a distinction between the two terms because I feel that stress is best defined as the result of outside agencies pressing down upon a person’s life – these can’t always be avoided. Whereas anxiety is probably best defined as the nervous feeling we have inside as a result of the stress – and ultimately because we are weak and sinful creatures who battle “unbelief.”

I am not unique in feeling “anxious.”  The topic is so intrinsic to our fallen humanity that Christ spent a lot of time addressing it during His Sermon on the Mount.  But because it is a battle I have fought often, I am familiar with the weaponry one needs to successfully wage war against anxiety.  One of the major weapons is prayer – not simply small little prayers you send up during the day, but long, deep, gut-wrenching prayers that bring you to your knees.  As it happens, I’ve been reading a lot about prayer, and wanted to post some of the quotes and tips that I’ve come across in the past few days.  This is a combination of two sources, 1. Jerry Bridges’ chapter on Prayer in ‘The Transforming Power of the Gospel‘, and 2. John Calvin’s 4 rules of prayer that was posted on Ligonier’s blog earlier last week. I hope you find these excerpts helpful and encouraging!

Calvin’s 4 Rules of Prayer

For John Calvin, prayer cannot be accomplished without discipline. He writes, “Unless we fix certain hours in the day for prayer, it easily slips from our memory.” He goes on to prescribe several rules to guide believers in offering effectual, fervent prayer.

1. The first rule is a heartfelt sense of reverence.

In prayer, we must be “disposed in mind and heart as befits those who enter conversation with God.” Our prayers should arise from “the bottom of our heart.” Calvin calls for a disciplined mind and heart, asserting that “the only persons who duly and properly gird themselves to pray are those who are so moved by God’s majesty that, freed from earthly cares and affections, they come to it.”

2. The second rule is a heartfelt sense of need and repentance.

We must “pray from a sincere sense of want and with penitence,” maintaining “the disposition of a beggar.” Calvin does not mean that believers should pray for every whim that arises in their hearts, but that they must pray penitently in accord with God’s will, keeping His glory in focus, yearning for every request “with sincere affection of heart, and at the same time desiring to obtain it from him.”

3. The third rule is a heartfelt sense of humility and trust in God.

True prayer requires that “we yield all confidence in ourselves and humbly plead for pardon,” trusting in God’s mercy alone for blessings both spiritual and temporal, always remembering that the smallest drop of faith is more powerful than unbelief. Any other approach to God will only promote pride, which will be lethal: “If we claim for ourselves anything, even the least bit,” we will be in grave danger of destroying ourselves in God’s presence.

4. The final rule is to have a heartfelt sense of confident hope.

The confidence that our prayers will be answered does not arise from ourselves, but through the Holy Spirit working in us. In believers’ lives, faith and hope conquer fear so that we are able to “ask in faith, nothing wavering” (James 1:6,KJV). This means that true prayer is confident of success, owing to Christ and the covenant, “for the blood of our Lord Jesus Christ seals the pact which God has concluded with us.” Believers thus approach God boldly and cheerfully because such “confidence is necessary in true invocation… which becomes the key that opens to us the gate of the kingdom of heaven.”

Overwhelming? Unattainable?

These rules may seem overwhelming—even unattainable—in the face of a holy, omniscient God. Calvin acknowledges that our prayers are fraught with weakness and failure. “No one has ever carried this out with the uprightness that was due,” he writes. But God tolerates “even our stammering and pardons our ignorance,” allowing us to gain familiarity with Him in prayer, though it be in “a babbling manner.” In short, we will never feel like worthy petitioners. Our checkered prayer life is often attacked by doubts, but such struggles show us our ongoing need for prayer itself as a “lifting up of the spirit” and continually drive us to Jesus Christ, who alone will “change the throne of dreadful glory into the throne of grace.” Calvin concludes that “Christ is the only way, and the one access, by which it is granted us to come to God.”

Jerry Bridges on Individual Prayer

“Biblical meditation simply means to prayerfully and carefully reflect on Scripture in order to determine what God is saying and the possible application of that Scripture to you.”

“…though we cannot transform ourselves, we can and must bring our minds under the continual influence of the Word of God. And as we do that, the Holy Spirit will use His Word to do His transforming work in us.”

“As we open our Bibles to read, we should do so with a prayer that God, through His Spirit, will meet with us in His Word.”

“We pray more about our needs, both temporal and spiritual (but probably more in the temporal area), than we do about God’s glory and will. Therefore, in our time with God, it is good to expand our horizons beyond ourselves and our families and consider the work of God worldwide.”

“Does your prayer during your time with God reflect this interest in His glory and will?”

“We know that we are both responsible and dependent, and prayer is, among other things, an expression of that dependence. It is an acknowledgement that we are helpless sin ourselves – that we are dependent on the Holy Spirit to both do His own work and enable us to do the work we must do.”

“I also pray that I will be motivated to obey and serve Christ out of love and gratitude, not out of a sense of duty.”

“He will give us the desire and motivation to pray if we ask Him.”

The Age of Accountability and Infant Mortality

~ pjwenzel ~ 3 Comments

We all know or have ourselves been intimately acquainted with the death of a newborn, or of a young child.  The question very often that comes up is “will that child go to heaven?” this is closely tied to the question of “when is the age of a child’s accountability to God for their sin?”  I wanted to address that with some resources here, and lay out a few thoughts.  Let it be said from the start where I stand on this matter.  I believe that when a when a child dies before maturity – before understanding their culpability and what their sin actually means – that child goes to heaven.

I looked over what Sproul has to say (here) and what MacArthur says as well.  In the past I found that MacArthur was the best on this issue, but his total lack of addressing the role of original sin in this article really bothered me. Nevertheless, he has a book on the matter that may be more helpful and more extensive (here).

Al Mohler wrote an article on this in the Baptist Press here – This is by far the best explanation for how the Bible talks about this difficult issue that I could find to share with everyone.  Mohler brilliantly addresses each tradition, and brings historical facts and Biblical text to bare on the matter in a way that is very helpful.  Because of this, I’ve pasted his entire article below.

 

FIRST-PERSON: God & the tsunami (Part 3) 

Posted on Jan 6, 2005 | by R. Albert Mohler Jr.

EDITORS’ NOTE: This commentary follows a two-part look at theological questions stemming from the Asian tsunamis.

LOUISVILLE, Ky. (BP)–The photographs and images are now seared into our consciousness. One of the most troubling aspects of the disaster in South Asia is the death of infants and young children. Moving at the speed of a jetliner, the walls of water fell on the young and the old alike — and so many of the youngest were simply swept away.

The death of the little ones poses anguished questions that reach to the depth of Christian faith. What happened to these young victims after death? Did they go to heaven or to hell?

I am convinced that those who die in infancy and early childhood — along with the severely cognitively impaired — go to heaven when they die. That is quite a claim, but it stands within the mainstream of orthodox Christian theology throughout the centuries, and I believe it is biblically and theologically sustainable.

In fact, I am hard pressed to imagine how any other answer can be given.

This is a question of emotional urgency for grieving parents, and it is a stone of stumbling for some who jump to hasty theological conclusions. The scope of the problem is huge, for untold millions of human beings have died at the earliest ages. Infant mortality still stands at several million babies a year. In the developing world, disease, famine and abandonment take a heavy toll. Even in the most highly developed nations, armed with the latest medical technologies, thousands of infants die each year.

The best estimates out of Indonesia and Sri Lanka indicate that young children make up a disproportionate number of the victims of the tsunamis. Like Rachel in the Old Testament, anguished mothers weep for their children.

What is our answer to the question of the eternal destiny awaiting those children? My argument that these children are safe in the presence of Jesus Christ is based upon biblical evidence and theological reasoning. I cannot accept the glib and superficial assertions put forth by those who would simply offer assurance without adequate argument.

These infants are in heaven, but not because they were not sinners. The Bible teaches that we are all conceived in sin and born in sin, and each of us is a sinner from the moment we draw our first breath. The doctrines of original sin and total depravity do not spring from some speculative theological imagination, but from the clear teaching of Scripture. There is no state of innocence, and these babies cannot enter heaven unless the penalty for their sin is provided by the atonement of Jesus Christ.

These infants are in heaven, but not because everyone is in heaven. The Bible presents us with a stark picture of two destinies for humankind. Those who are in Christ, who have been redeemed by the blood of the Lamb, will be in heaven. Those who are apart from Christ will be in hell. Hell may be a despised concept — rejected by the theological modernizers — but it will not disappear, and its horrors await those who die without Christ. Jesus warned sinners to fear hell, and the Bible warns that we must flee the wrath that is to come. Universalism is just not an option for any Christian who believes the Bible. Those who deny hell deny the authority of Christ.

These infants are in heaven, but not because any of them were baptized. The practice of infant baptism has led to multiple theological confusions, and the death of infants is often one of the points of greatest bewilderment. Most of the early church fathers simply assumed that baptized infants who die in infancy go to heaven, while unbaptized infants do not. These significant Christian leaders and thinkers, including figures such as Ambrose of Milan and Augustine of Hippo, taught the doctrine of baptismal regeneration — a belief still held by the Roman Catholic Church and most Eastern Orthodox churches. Among Protestants, Lutherans hold to a form of baptismal regeneration and some sacramentalists in other denominations also lean in that direction. According to this logic, infants are saved because they have been baptized and have thus received the gift of salvation. There is simply not a shred of biblical support for this argument. What these churches call infant baptism cannot help us in framing our argument. There is no biblical foundation for arguing for the salvation of infants from baptism, or for positing the existence of “Limbo” as a place of eternal suspension for unbaptized infants.

So, how can we frame an argument that is true to Scripture and consistent with the Gospel? Before turning to heaven, perhaps we should take a closer look at hell. According to the Bible, hell is a place of punishment for sins consciously committed during our earthly lives. We are told that we will be judged according to our deeds committed “in the body” (2 Corinthians 5:10). Adam’s sin and guilt, imputed to every single human being, explains why we are born as sinners and why we cannot not sin, but the Bible clearly teaches that every person will be judged for his or her own sins, not for Adam’s sin. The judgment of sinners that will take place at the great white throne (Revelation 20:11-12) will be “according to their deeds.” Have those who died in infancy committed such deeds? I believe not, for they have not yet developed the capacity to know good from evil. No biblical text refers to the presence of small children or infants in hell — not one.

Theologians have long debated an “age of accountability.” The Bible does not reveal an “age” at which moral accountability arrives, but we do know by observation and experience that maturing human beings do develop a capacity for moral reasoning at some point. Dismissing the idea of an “age” of accountability, John MacArthur refers to a “condition” of accountability. I most often speak of a point or capacity of moral accountability. At this point of moral development, the maturing child knows the difference between good and evil — and willingly chooses to sin.

The Bible offers a fascinating portrait of this truth in the first chapter of Deuteronomy. In response to Israel’s sin and rebellion, God condemns that generation of adults to death in the wilderness, never to see the land of promise. “Not one of these men, this evil generation, shall see the good land which I swore to give to your fathers.” (Deuteronomy 1:35). But God specifically exempted young children and infants from this condemnation — and He even explained why He did so: “Moreover, your little ones who you said would become prey, and your sons, who this day have no knowledge of good and evil, shall enter there, and I will give it to them and they shall possess it” (Deuteronomy 1:39). These little ones were not punished for their parents’ sins, but were accepted by God into the promised land. I believe that this offers a sound basis for our confidence that God deals with young children differently than He deals with those who are capable of deliberate and conscious sin.

Based on these arguments, I believe that we can have confidence that God receives all infants into heaven.

Salvation is all of grace, and God remains forever sovereign in the entire process of our salvation. The Bible clearly teaches the doctrine of election, but it nowhere suggests that all those who die in infancy are not among the elect. Even the Westminster Confession, the most authoritative Reformed confession, states the matter only in the positive sense, affirming that all elect infants are received into heaven. It does not require belief in the existence of any non-elect infants. Those who insist that all we can say is that elect infants are saved while non-elect infants are not confuse the issue by assuming or presuming the existence of non-elect infants and leaving the matter there.

We must remember that God is both omnipotent and omniscient. He gave these little ones life, knowing before the creation of the world that they would die before reaching moral maturity and thus the ability to sin by intention and choice. Did He bring these infants — who would never consciously sin — into the world merely as the objects of His wrath?

The great Princeton theologians Charles Hodge and B.B. Warfield certainly did not think so. These defenders of Reformed orthodoxy taught that those who die in infancy die in Christ. Hodge pointed to the example of Jesus: “The conduct and language of our Lord in reference to children are not to be regarded as matters of sentiment, or simply expressive of kindly feeling. He evidently looked upon them as lambs of the flock for which, as the Good Shepherd, He laid down his life, and of whom He said they shall never perish, and no man could pluck them out of his hands. Of such He tells us is the kingdom of Heaven, as though Heaven was, in good measure, composed of the souls of redeemed infants.”

Charles Spurgeon, the great evangelical preacher of Victorian England, and John Newton, the author of “Amazing Grace,” added pastoral urgency to this affirmation. Spurgeon was frustrated with preachers who claimed to have no answer to this question, and he hurled judgment on anyone who would claim that infants would populate hell.

In the end, we must affirm the Gospel of Jesus Christ and the full authority of Scripture. We trust the goodness, mercy, justice and love of God. Whatever He does is right. Salvation is all of grace, and there is no salvation apart from Christ. All are born sinners, and those who reach the point of accountability and consciously sin against God will be judged and punished for their sins in hell — unless they have come by grace to faith in the Lord Jesus Christ.

B.B. Warfield may have expressed it best when he beautifully affirmed, “If all that die in infancy are saved, it can only be through the almighty operation of Holy Spirit, who works when, and where, and how He pleases, through whose ineffable grace the Father gathers these little ones to the home He has prepared for them.”

Keep those words firmly in mind as you contemplate this great and often troubling question. The little ones are safe with Jesus.
–30–
R. Albert Mohler Jr. is president of Southern Baptist Theological Seminary in Louisville, Ky. For more articles and resources by Dr. Mohler, and for information on “The Albert Mohler Program,” a daily national radio program broadcast on the Salem Radio Network, go to http://www.albertmohler.com.

‘Christ is All’ in the Bible

~ pjwenzel ~ Leave a comment

I have mentioned in this space before how I have been slowly reading through J.C. Ryle’s book ‘Holiness’, which is a volume dedicated to the christian’s sanctification.  It is easily one of the best books I’ve ever read, and as I finish up the book, I’m finding some gems that I’d like to share with you all.

In the 20th chapter, Ryle addresses the centrality of Christ in several ways.  The verse this chapter is built upon is part of Colossians 3:11, which simply states that “Christ is all.”  One of those ways is how Christ is “all” is in the whole of Scripture.  Often we forget this – we forget that Christ is the central theme and person and subject of scripture.  Ryle gives a beautiful overview of this truth, and I have put this portion of the chapter below for your enjoyment.  I’m sure it will be a blessing to you!

 

Let us understand that “Christ is all” in the inspired books which make up the Bible.

From Chapter 20, ‘Christ is All’, in ‘Holiness’, by J.C. Ryle

In every part of both Testaments, Christ is to be found – dimly and indistinctly at the beginning – more clearly and plainly in the middle – fully and completely at the end – but really and substantially everywhere.

Christ’s sacrifice and death for sinners, and Christ’s kingdom and future glory, are the light we must bring to bear on any book of Scripture we read. Christ’s cross and Christ’s crown are the clue we must hold fast if we would find our way through Scripture difficulties. Christ is the only key that will unlock many of the dark places of the Word. Some people complain that they do not understand the Bible. And the reason is very simple. They do not use the key. To them the Bible is like the hieroglyphics in Egypt. It is a mystery, just because they do not know and employ the key.

(a) It was Christ crucified who was set forth in every Old Testament sacrifice. Every animal slain and offered on an altar was a practical confession that a Saviour was looked for who would die for sinners – a Saviour who should take away man’s sin, by suffering, as his Substitute and Sin-bearer, in his stead, (1 Peter iii. 18.) It is absurd to suppose that an unmeaning slaughter of innocent beasts, without a distinct object in view, could please the eternal God!

(b) It was Christ to whom Abel looked when he offered a better sacrifice than Cain. Not only was the heart of Abel better than that of his brother, but he showed his knowledge of vicarious sacrifice and his faith in an atonement. He offered the firstlings of his flock, with the blood thereof, and in so doing declared his belief that without shedding of blood there is no remission. (Heb. xi. 4.)

(c) It was Christ of whom Enoch prophesied in the days of abounding wickedness before the flood. – “Behold,” he said, “the Lord cometh with ten thousands of His saints, to execute judgment upon all.” (Jude 15.)

(d) It was Christ to whom Abraham looked when he dwelt in tents in the land of promise. He believed that in his seed – in one born of his family – all the nations of the earth should be blessed. By faith he saw Christ’s day, and was glad. (John viii. 56.)

(e) It was Christ of whom Jacob spoke to his sons, as he lay dying. He marked out the tribe out of which He would be born, and foretold that “gathering together” unto Him which is yet to be accomplished. “The sceptre shall not depart from Judah, nor the law-giver from between his feet, until Shiloh come, and unto Him shall the gathering of the people be.” (Gen. xlix. 10.)

(f) It was Christ who was the substance of the ceremonial law which God gave to Israel by the hand of Moses. The morning and evening sacrifice – the continual shedding of blood – the altar – the mercy-seat – the high priest – the passover – the day of atonement – the scapegoat: – all these were so many pictures, types, and emblems of Christ and His work. God had compassion upon the weakness of His people. He taught them “Christ” line upon line, and, as we teach little children, by similitudes. It was in this sense especially that “the law was a schoolmaster to lead” the Jews “unto Christ.” (Gal. iii. 24.)

(g) It was Christ to whom God directed the attention of Israel by all the daily miracles which were done before their eyes in the wilderness. The pillar of cloud and fire which guided them – the manna from heaven which every morning fed them – the water from the smitten rock which followed them – all and each were figures of Christ. The brazen serpent, on that memorable occasion when the plague of fiery serpents was sent upon them, was an emblem of Christ. (1 Cor. x. 4; John iii. 14.)

(h) It was Christ of whom all the Judges were types. Joshua, and David, and Gideon, and Jephthah, and Samson, and all the rest whom God raised up to deliver Israel from captivity – all were emblems of Christ. Weak and unstable and faulty as some of them were, they were set for example of better things in the distant future. All were meant to remind the tribes of that far higher Deliverer who was yet to come.

(i) It was Christ of whom David the king was a type. Anointed and chosen when few gave him honour – despised and rejected by Saul and all the tribes of Israel – persecuted and obliged to flee for his life – a man of sorrow all his life, and yet at length a conqueror – in all these things David represented Christ.

(j) It was Christ of whom all the prophets from Isaiah to Malachi spoke. They saw through a glass darkly. They sometimes dwelt on His sufferings, and sometimes on His glory that should follow. (1 Peter i. 11.) They did not always mark out for us the distinction between Christ’s first coming and Christ’s second coming. Like two candles in a straight line, one behind the other, they sometimes saw both the advents at the same time, and spoke of them in one breath. They were sometimes moved by the Holy Ghost to write of the times of Christ crucified, and sometimes of Christ’s kingdom in the latter days. But Jesus dying, or Jesus reigning, was the thought you will ever find uppermost in their minds.

(k) It is Christ, I need hardly say, of whom the whole New Testament is full. The Gospels are “Christ” living, speaking, and moving among men. The Acts are “Christ” preached, published, and proclaimed. The Epistles are “Christ” written of, explained, and exalted. But all through, from first to last, there is one name above every other, and that is the name of Christ.

I charge every reader of this paper to ask himself frequently what the Bible is to him. Is it a Bible in which you have found nothing more than good moral precepts and sound advice? Or is it a Bible in which you have found Christ? Is it a Bible in which “Christ is all “? If not, I tell you plainly, you have hitherto used your Bible to very little purpose. You are like a man who studies the solar system and leaves out in his studies the sun, which is the centre of all. It is no wonder if you find your Bible a dull book!

Jonathan Edwards’ Resolutions

~ pjwenzel ~ Leave a comment

I’ve posted here prior about Jonathan Edwards and his remarkable devotion to God, and towering intellect and influence on the early American church (not to mention the continuing influence over today’s church).

And today, much to my delight, (I hope its okay to mention this) Brad Flurry reminded me of one of Edwards’ most famous writings – Resolutions.

‘Resolutions’ is a list of 70 goals and ideas based on Scripture and Edwards’ life lessons that he sought to accomplish each and every day.  He was continually visiting and revisiting these resolutions as he sought to give God glory in everything he did and said.

I’ve posted the Resolutions below for you to take a look at.  You can also find it here at Desiring God’s site.  The one that always sticks in my head is #19 which says, “Resolved, never to do anything, which I should be afraid to do, if I expected it would not be above an hour, before I should hear the last trump.”

I hope these Resolutions once again refocus your mind on the Lord Jesus Christ, and His preeminence in your life.  Thanks again to Brad who also is taking some time to create his own list of resolutions – a great idea for each of us to consider so long as you keep the grace of the Lord in the forefront of your mind, and don’t allow legalism to creep into your thinking.  Always remember that the grace of God is what saves you.

Jonathan Edwards – Resolutions

Separated by Topic

Overall Life Mission

1. Resolved, that I will do whatsoever I think to be most to God’s glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriad’s of ages hence. Resolved to do whatever I think to be my duty and most for the good and advantage of mankind in general. Resolved to do this, whatever difficulties I meet with, how many and how great soever.

2. Resolved, to be continually endeavoring to find out some new invention and contrivance to promote the aforementioned things.

3. Resolved, if ever I shall fall and grow dull, so as to neglect to keep any part of these Resolutions, to repent of all I can remember, when I come to myself again.

4. Resolved, never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God; nor be, nor suffer it, if I can avoid it.

6. Resolved, to live with all my might, while I do live.

22. Resolved, to endeavor to obtain for myself as much happiness, in the other world, as I possibly can, with all the power; might, vigor, and vehemence, yea violence, I am capable of, or can bring myself to exert, in any way that can be thought of.

62. Resolved, never to do anything but duty; and then according to Eph. 6:6-8, do it willingly and cheerfully as unto the Lord, and not to man; “knowing that whatever good thing any man doth, the same shall he receive of the Lord.” June 25 and July 13, 1723.

Good Works

11. Resolved, when I think of any theorem in divinity to be solved, immediately to do what I can towards solving it, if circumstances don’t hinder.

13. Resolved, to be endeavoring to find out fit objects of charity and liberality.

69. Resolved, always to do that, which I shall wish I had done when I see others do it. Aug. 11, 1723.

Time Management

5. Resolved, never to lose one moment of time; but improve it the most profitable way I possibly can.

7. Resolved, never to do anything, which I should be afraid to do, if it were the last hour of my life.

17. Resolved, that I will live so as I shall wish I had done when I come to die.

18. Resolved, to live so at all times, as I think is best in my devout frames, and when I have clearest notions of things of the gospel, and another world.

19. Resolved, never to do anything, which I should be afraid to do, if I expected it would not be above an hour, before I should hear the last trump.

37. Resolved, to inquire every night, as I am going to bed, wherein I have been negligent, what sin I have committed, and wherein I have denied myself: also at the end of every week, month and year. Dec. 22 and 26, 1722.

40. Resolved, to inquire every night, before I go to bed, whether I have acted in the best way I possibly could, with respect to eating and drinking. Jan. 7, 1723.

41. Resolved, to ask myself at the end of every day, week, month and year, wherein I could possibly in any respect have done better. Jan. 11, 1723.

50.Resolved, I will act so as I think I shall judge would have been best, and most prudent, when I come into the future world. July 5, 1723.

51.Resolved, that I will act so, in every respect, as I think I shall wish I had done, if I should at last be damned. July 8, 1723.

52. I frequently hear persons in old age say how they would live, if they were to live their lives over again: Resolved, that I will live just so as I can think I shall wish I had done, supposing I live to old age. July 8, 1723.

55. Resolved, to endeavor to my utmost to act as I can think I should do, if I had already seen the happiness of heaven, and hell torments. July 8, 1723.

61. Resolved, that I will not give way to that listlessness which I find unbends and relaxes my mind from being fully and fixedly set on religion, whatever excuse I may have for it-that what my listlessness inclines me to do, is best to be done, etc. May 21, and July 13, 1723.

Relationships

14. Resolved, never to do anything out of revenge.

15. Resolved, never to suffer the least motions of anger to irrational beings.

16. Resolved, never to speak evil of anyone, so that it shall tend to his dishonor, more or less, upon no account except for some real good.

31. Resolved, never to say anything at all against anybody, but when it is perfectly agreeable to the highest degree of Christian honor, and of love to mankind, agreeable to the lowest humility, and sense of my own faults and failings, and agreeable to the golden rule; often, when I have said anything against anyone, to bring it to, and try it strictly by the test of this Resolution.

33. Resolved, always to do what I can towards making, maintaining, establishing and preserving peace, when it can be without over-balancing detriment in other respects. Dec. 26, 1722.

34. Resolved, in narration’s never to speak anything but the pure and simple verity.

36. Resolved, never to speak evil of any, except I have some particular good call for it. Dec. 19, 1722.

46. Resolved, never to allow the least measure of any fretting uneasiness at my father or mother. Resolved to suffer no effects of it, so much as in the least alteration of speech, or motion of my eve: and to be especially careful of it, with respect to any of our family.

58. Resolved, not only to refrain from an air of dislike, fretfulness, and anger in conversation, but to exhibit an air of love, cheerfulness and benignity. May 27, and July 13, 1723.

59. Resolved, when I am most conscious of provocations to ill nature and anger, that I will strive most to feel and act good-naturedly; yea, at such times, to manifest good nature, though I think that in other respects it would be disadvantageous, and so as would be imprudent at other times. May 12, July 2, and July 13.

66. Resolved, that I will endeavor always to keep a benign aspect, and air of acting and speaking in all places, and in all companies, except it should so happen that duty requires otherwise.

70. Let there be something of benevolence, in all that I speak.

Suffering

9. Resolved, to think much on all occasions of my own dying, and of the common circumstances which attend death.

10. Resolved, when I feel pain, to think of the pains of martyrdom, and of hell.

67. Resolved, after afflictions, to inquire, what I am the better for them, what good I have got by them, and what I might have got by them.

57. Resolved, when I fear misfortunes and adversities, to examine whether ~ have done my duty, and resolve to do it; and let it be just as providence orders it, I will as far as I can, be concerned about nothing but my duty and my sin. June 9, and July 13, 1723.

Character

8. Resolved, to act, in all respects, both speaking and doing, as if nobody had been so vile as I, and as if I had committed the same sins, or had the same infirmities or failings as others; and that I will let the knowledge of their failings promote nothing but shame in myself, and prove only an occasion of my confessing my own sins and misery to God.

12. Resolved, if I take delight in it as a gratification of pride, or vanity, or on any such account, immediately to throw it by.

21. Resolved, never to do anything, which if I should see in another, I should count a just occasion to despise him for, or to think any way the more meanly of him.

32. Resolved, to be strictly and firmly faithful to my trust, that that in Prov. 20:6, “A faithful man who can find?” may not be partly fulfilled in me.

47. Resolved, to endeavor to my utmost to deny whatever is not most agreeable to a good, and universally sweet and benevolent, quiet, peaceable, contented, easy, compassionate, generous, humble, meek, modest, submissive, obliging, diligent and industrious, charitable, even, patient, moderate, forgiving, sincere temper; and to do at all times what such a temper would lead me to. Examine strictly every week, whether I have done so. Sabbath morning. May 5, 1723.

54. Whenever I hear anything spoken in conversation of any person, if I think it would be praiseworthy in me, Resolved to endeavor to imitate it. July 8, 1723.

63. On the supposition, that there never was to be but one individual in the world, at any one time, who was properly a complete Christian, in all respects of a right stamp, having Christianity always shining in its true luster, and appearing excellent and lovely, from whatever part and under whatever character viewed: Resolved, to act just as I would do, if I strove with all my might to be that one, who should live in my time. Jan. 14 and July 3, 1723.

27. Resolved, never willfully to omit anything, except the omission be for the glory of God; and frequently to examine my omissions.

39. Resolved, never to do anything that I so much question the lawfulness of, as that I intend, at the same time, to consider and examine afterwards, whether it be lawful or no; except I as much question the lawfulness of the omission.

20. Resolved, to maintain the strictest temperance in eating and drinking.

Spiritual Life

Assurance

25. Resolved, to examine carefully, and constantly, what that one thing in me is, which causes me in the least to doubt of the love of God; and to direct all my forces against it.

26. Resolved, to cast away such things, as I find do abate my assurance.

48. Resolved, constantly, with the utmost niceness and diligence, and the strictest scrutiny, to be looking into the state of my soul, that I may know whether I have truly an interest in Christ or no; that when I come to die, I may not have any negligence respecting this to repent of. May 26, 1723.

49. Resolved, that this never shall be, if I can help it.

The Scriptures

28. Resolved, to study the Scriptures so steadily, constantly and frequently, as that I may find, and plainly perceive myself to grow in the knowledge of the same.

Prayer

29. Resolved, never to count that a prayer, nor to let that pass as a prayer, nor that as a petition of a prayer, which is so made, that I cannot hope that God will answer it; nor that as a confession, which I cannot hope God will accept.

64. Resolved, when I find those “groanings which cannot be uttered” (Rom. 8:26), of which the Apostle speaks, and those “breakings of soul for the longing it hath,” of which the Psalmist speaks, Psalm 119:20, that I will promote them to the utmost of my power, and that I will not be wear’, of earnestly endeavoring to vent my desires, nor of the repetitions of such earnestness. July 23, and August 10, 1723.

The Lord’s Day

38. Resolved, never to speak anything that is ridiculous, sportive, or matter of laughter on the Lord’s day. Sabbath evening, Dec. 23, 1722.

Vivification of Righteousness

30. Resolved, to strive to my utmost every week to be brought higher in religion, and to a higher exercise of grace, than I was the week before.

42. Resolved, frequently to renew the dedication of myself to God, which was made at my baptism; which I solemnly renewed, when I was received into the communion of the church; and which I have solemnly re-made this twelfth day of January, 1722-23.

43. Resolved, never henceforward, till I die, to act as if I were any way my own, but entirely and altogether God’s, agreeable to what is to be found in Saturday, January 12, 1723.

44- Resolved, that no other end but religion, shall have any influence at all on any of my actions; and that no action shall be, in the least circumstance, any otherwise than the religious end will carry it. Jan.12, 1723.

45. Resolved, never to allow any pleasure or grief, joy or sorrow, nor any affection at all, nor any degree of affection, nor any circumstance relating to it, but what helps religion. Jan. 12-13, 1723.

Mortification of Sin and Self Examination

23. Resolved, frequently to take some deliberate action, which seems most unlikely to be done, for the glory of God, and trace it back to the original intention, designs and ends of it; and if I find it not to be for God’s glory, to repute it as a breach of the 4th Resolution.

24. Resolved, whenever I do any conspicuously evil action, to trace it back, till I come to the original cause; and then both carefully endeavor to do so no more, and to fight and pray with all my might against the original of it.

35. Resolved, whenever I so much question whether I have done my duty, as that my quiet and calm is thereby disturbed, to set it down, and also how the question was resolved. Dec. 18, 1722.

60. Resolved, whenever my feelings begin to appear in the least out of order, when I am conscious of the least uneasiness within, or the least irregularity without, I will then subject myself to the strictest examination. July 4 and 13, 1723.

68. Resolved, to confess frankly to myself all that which I find in myself, either infirmity or sin; and, if it be what concerns religion, also to confess the whole case to God, and implore needed help. July 23 and August 10, 1723.

56. Resolved, never to give over, nor in the least to slacken my fight with my corruptions, however unsuccessful I may be.

Communion with God

53. Resolved, to improve every opportunity, when I am in the best and happiest frame of mind, to cast and venture my soul on the Lord Jesus Christ, to trust and confide in him, and consecrate myself wholly to him; that from this I may have assurance of my safety, knowing that I confide in my Redeemer. July 8, 1723.

65. Resolved, very much to exercise myself in this all my life long, viz. with the greatest openness I am capable of, to declare my ways to God, and lay open my soul to him: all my sins, temptations, difficulties, sorrows, fears, hopes, desires, and every thing, and every circumstance; according to Dr. Manton’s 27th Sermon on Psalm 119. July 26 and Aug. 10, 1723.

 

 

 

Living “Coram Deo”

~ pjwenzel ~ 2 Comments

In class this week we talked about abiding in, and being united with Christ, and during that discussion I introduced the Latin phrase “Coram Deo.”  Coram Deo is the idea of living in the face of God, as I said in class.  But in order to give you opportunity to learn further what this means, and the idea behind it, I thought I’d just post R.C. Sproul’s article on the phrase below, as he’s a touch more skilled at providing theological explanations than yours truly!  Enjoy!

What Does “coram Deo” Mean?

By R.C. Sproul, February 23, 2009

I remember Mama standing in front of me, her hands poised on her hips, her eyes glaring with hot coals of fire and saying in stentorian tones, “Just what is the big idea, young man?”

Instinctively I knew my mother was not asking me an abstract question about theory. Her question was not a question at all—it was a thinly veiled accusation. Her words were easily translated to mean, “Why are you doing what you are doing?” She was challenging me to justify my behavior with a valid idea. I had none.

Recently a friend asked me in all earnestness the same question. He asked, “What’s the big idea of the Christian life?” He was interested in the overarching, ultimate goal of the Christian life.

To answer his question, I fell back on the theologian’s prerogative and gave him a Latin term. I said, “The big idea of the Christian life is coram Deo. Coram Deocaptures the essence of the Christian life.”

This phrase literally refers to something that takes place in the presence of, or before the face of, God. To live coram Deo is to live one’s entire life in the presence of God, under the authority of God, to the glory of God.

To live in the presence of God is to understand that whatever we are doing and wherever we are doing it, we are acting under the gaze of God. God is omnipresent. There is no place so remote that we can escape His penetrating gaze.

To be aware of the presence of God is also to be acutely aware of His sovereignty. The uniform experience of the saints is to recognize that if God is God, then He is indeed sovereign. When Saul was confronted by the refulgent glory of the risen Christ on the road to Damascus, his immediate question was, “Who is it, Lord?” He wasn’t sure who was speaking to him, but he knew that whomever it was, was certainly sovereign over him.

Living under divine sovereignty involves more than a reluctant submission to sheer sovereignty that is motivated out of a fear of punishment. It involves recognizing that there is no higher goal than offering honor to God. Our lives are to be living sacrifices, oblations offered in a spirit of adoration and gratitude.

To live all of life coram Deo is to live a life of integrity. It is a life of wholeness that finds its unity and coherency in the majesty of God. A fragmented life is a life of disintegration. It is marked by inconsistency, disharmony, confusion, conflict, contradiction, and chaos.

The Christian who compartmentalizes his or her life into two sections of the religious and the nonreligious has failed to grasp the big idea. The big idea is that all of life is religious or none of life is religious. To divide life between the religious and the nonreligious is itself a sacrilege.

This means that if a person fulfills his or her vocation as a steelmaker, attorney, or homemaker coram Deo, then that person is acting every bit as religiously as a soul-winning evangelist who fulfills his vocation. It means that David was as religious when he obeyed God’s call to be a shepherd as he was when he was anointed with the special grace of kingship. It means that Jesus was every bit as religious when He worked in His father’s carpenter shop as He was in the Garden of Gethsemane.

Integrity is found where men and women live their lives in a pattern of consistency. It is a pattern that functions the same basic way in church and out of church. It is a life that is open before God. It is a life in which all that is done is done as to the Lord. It is a life lived by principle, not expediency; by humility before God, not defiance. It is a life lived under the tutelage of conscience that is held captive by the Word of God.

Coram Deo … before the face of God. That’s the big idea. Next to this idea our other goals and ambitions become mere trifles.