John Flavel (or Flavell) was born in 1628 in Bromsgrove, Worcestershire. He was the son of Richard Flavel, a minister who died of the plague in 1665 while in prison for nonconformity. John Flavel was educated by his father in the ways of religion, then “plied his studies hard” as a commoner at University College, Oxford. In 1650, he was ordained by the presbytery at Salisbury. He settled in Diptford, where he honed his numerous gifts.
He married Joan Randall, a godly woman, who died while giving birth to their first child in 1655. The baby died as well. After a year of mourning, Flavel married Elizabeth Stapell and was again blessed with a close, God-fearing marriage, as well as children.
In 1656, Flavel accepted a call to be minister in the thriving seaport of Dartmouth. He earned a smaller income there, but his work was more profitable; many were converted. One of his parishioners wrote of Flavel, “I could say much, though not enough of the excellency of his preaching; of his seasonable, suitable, and spiritual matter; of his plain expositions of Scripture; his talking method, his genuine and natural deductions, his convincing arguments, his clear and powerful demonstrations, his heart-searching applications, and his comfortable supports to those that were afflicted in conscience. In short, that person must have a very soft head, or a very hard heart, or both, that could sit under his ministry unaffected” (Erasmus Middleton, Evangelical Biography, 4:50-51).
Flavel was ejected from the pulpit in 1662 for nonconformity, but he continued to meet secretly with his parishioners in conventicles. On occasion, he would preach for them in the woods, especially on days of fasting and humiliation. Once he even disguised himself as a woman on horseback in order to reach a secret meeting place where he preached and administered baptism. At another time, when pursued by authorities, he plunged his horse into the sea and managed to escape arrest by swimming through a rocky area to reach Slapton Sands.
In 1665, when the Five Mile Act went into effect, Flavel moved to Slapton, which was beyond the five-mile limit of legal disturbance. There he ministered to many people in his congregation. At times, he would preach secretly in the woods to larger numbers of people, sometimes as late as midnight. Once, soldiers rushed in and dispersed the congregation. Several of the fugitives were apprehended and fined, but the remainder brought Flavel to another wooded area where he continued his sermon.
Flavel preached from other unique pulpits, such as Salstone Rock, an island in the Salcombe Estuary that is submerged at high tide. In that refuge, the congregation would “linger in devout assembly till the rising tide drove them to their boats.”
In 1672, King Charles II issued the Declaration of Indulgence, giving Nonconformists freedom to worship. Flavel returned to Dartmouth, licensed as a Congregationalist. When the indulgence was canceled the following year, Flavel once more resorted to preaching secretly in private homes, secluded neighborhoods, or remote forests. Flavel’s second wife died during this time and he married Ann Downe, a minister’s daughter. They were happily married for eleven years, and had two sons.
In the late 1670s and early 1680s, Flavel carried on his ministry mainly by writing. He published at least nine books in this period. In the summer of 1682, he was forced to seek safety in London, where he joined the congregation of his friend, William Jenkyn, known today for his commentary on Jude. In 1684, soldiers interrupted a prayer service Flavel was conducting with Jenkyn. Flavel narrowly escaped arrest. During his stay in London, Flavel’s third wife died. He married Dorothy, a widowed daughter of George Jefferies, minister of Kingsbridge; she survived him.
In 1685, Flavel returned to Dartmouth, where his ministry was confined to his home. He preached every Sunday and on many weekday evenings to people who crowded into his home. That same year he was burned in effigy by a mob, but he pressed on, praying for his beloved Dartmouth, “O that there were not a prayerless family in this town!” In 1687, King James II issued another indulgence for Nonconformists that allowed Flavel to preach publicly once again. This freedom was later augmented with the coming of William of Orange and the Glorious Revolution in 1688.
Flavel’s congregation built a large church upon his return to the pulpit. His last four years of public preaching, which began with his sermons on Revelation 3:20, “Behold I stand at the door and knock,” were greatly blessed. Yet he was aging rapidly. Speaking for himself and his colleagues, he wrote, “We have long borne the burden and heat of the day; we are veteran soldiers almost worn out.” While visiting Exeter to preach on June 6, 1691, Flavel suffered a massive stroke and died that same evening at the age of sixty-three. His final words were, “I know that it will be well with me.
Flavel was humble, godly, and learned. He spent much time in study and prayer. One of his children wrote, “He was always full and copious in prayer, seemed constantly to exceed himself, and rarely made use twice of the same expressions.”
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Flavel’s preaching was blessed by the Spirit. Robert Murray M‘Cheyne tells about an American immigrant, Luke Short, who remembered listening to Flavel preach in England when he was fifteen years old. The text was, “If any man love not the Lord Jesus Christ, let him be anathema maranatha.” Eighty-five years after hearing Flavel preach on the horror of dying under God’s curse, the Spirit of God effectually converted him at the age of one hundred as he meditated on that sermon!
Flavel’s power as a preacher came out of his depth of spiritual experience. He spent many hours in meditation and self-examination. As Middleton writes, “He [Flavel] attained to a well-grounded assurance, the ravishing comforts of which were many times shed abroad in his soul; this made him a powerful and successful preacher, as one who spoke from his own heart to those of others. He preached what he felt, and what he had handled, what he had seen and tasted of the word of life and they felt it also”
While meditating on heaven on one occasion, Flavel was so overcome with heavenly joy that he lost sight of this world. Stopping his horse by a spring, he viewed death as the most amiable face he had ever seen, except that of Christ’s, who made it so. When he finally arrived at an inn, the innkeeper said to him, “Sir, what is the matter with you? You look like a dead man.” “Friend,” Flavel replied, “I was never better in my life.”
Years later, Flavel said that he understood more of heaven from that experience than from all the books he had ever read and all the sermons he had ever heard on the subject.
November 11, 2009
Just so you are aware...
VATICAN CITY — The Vatican announced Tuesday (November 10, 2009) it was making it easier for Anglicans to convert to Roman Catholicism – a surprise move designed to entice traditionalists opposed to women priests, openly gay clergy and the blessing of same-sex unions.
The decision, reached in secret by a small cadre of Vatican officials, was sure to add to the problems of the 77-million-strong Anglican Communion as it seeks to deal with deep doctrinal divisions that threaten a permanent schism among its faithful.
The change means conservative Anglicans from around the world will be able to join the Catholic Church while retaining aspects of their Anglican liturgy and identity, including married priests. Until now, disaffected Anglicans had joined the church primarily on a case by case basis.
"The unity of the church does not require a uniformity that ignores cultural diversity, as the history of Christianity shows," said Cardinal William Levada, head of the Vatican's Congregation for the Doctrine of the Faith in announcing the decision.
The spiritual leader of the global Anglican church, Archbishop of Canterbury Rowan Williams, was not consulted about the change and was informed only hours before the announcement. He nevertheless tried to downplay the significance and said it wasn't a Vatican commentary on Anglican problems.
"It has no negative impact on the relations of the communion as a whole to the Roman Catholic Church as a whole," he said in London.
The decision could undermine decades of talks between the Vatican and Anglican leaders over how they could possibly reunite. Although Levada insisted such discussions remain a priority, the Vatican move could be taken as a signal that the ultimate goal of ecumenical talks is to convert Anglicans to Catholicism.
Still, the decision confirmed Pope Benedict XVI's design of creating a unified, tradition-minded Catholic Church – a goal he outlined at the start of his pontificate and has been steadily implementing ever since.
Read the rest HERE.
The decision, reached in secret by a small cadre of Vatican officials, was sure to add to the problems of the 77-million-strong Anglican Communion as it seeks to deal with deep doctrinal divisions that threaten a permanent schism among its faithful.
The change means conservative Anglicans from around the world will be able to join the Catholic Church while retaining aspects of their Anglican liturgy and identity, including married priests. Until now, disaffected Anglicans had joined the church primarily on a case by case basis.
"The unity of the church does not require a uniformity that ignores cultural diversity, as the history of Christianity shows," said Cardinal William Levada, head of the Vatican's Congregation for the Doctrine of the Faith in announcing the decision.
The spiritual leader of the global Anglican church, Archbishop of Canterbury Rowan Williams, was not consulted about the change and was informed only hours before the announcement. He nevertheless tried to downplay the significance and said it wasn't a Vatican commentary on Anglican problems.
"It has no negative impact on the relations of the communion as a whole to the Roman Catholic Church as a whole," he said in London.
The decision could undermine decades of talks between the Vatican and Anglican leaders over how they could possibly reunite. Although Levada insisted such discussions remain a priority, the Vatican move could be taken as a signal that the ultimate goal of ecumenical talks is to convert Anglicans to Catholicism.
Still, the decision confirmed Pope Benedict XVI's design of creating a unified, tradition-minded Catholic Church – a goal he outlined at the start of his pontificate and has been steadily implementing ever since.
Read the rest HERE.
November 7, 2009
WHAT, WHO and WHY we love.
Every man loves the mercies of God, but the saint loves the God of the mercies.
The above is a pregnant statement found within a chapter of John Flavel's work on the providence of God. Stop and think about it. Ponder it in your mind. Let it cause you to examine your heart. For those who may be reading this blog who are unfamiliar with certain terms of the Christian faith, the word "saint" simply refers to all who have been "born-again"; all whom the Spirit of God has regenerated and reconciled to God through the atoning work of Jesus Christ by grace alone through faith alone. "Saint" does not refer to someone who "acts" like a saint. We are all saints who are in Christ. It is an inward reality that only God can see, not an outward manifestation of holiness.
With that in mind, read the above statement again. If you fancy yourself a genuine Christian, one who will be found acceptable to God at the judgement, ask yourself if you love the benefits of Christianity (mercy, forgiveness, escape from eternal punishment, peace of mind, etc) or the Christ of Christianity. I fear many join the ranks for the benefits and not for the benefactor.
Flavel continues:
Whenever the promises of God and the events which are promised meet each other, they are joyfully embraced by believing people. Remembering past providences will be a continual source of praise and thanksgiving, which is the employment of the angels in heaven, and the most enjoyable part of being on earth. It is not so much the blessings that providence gives us, but the goodness and kindness of God in giving them that occupies a grateful person in praise. (Ps.63:3)
To give life, and to preserve it, are precious acts of providence; but the grace that causes God to do all this is far better than the acts themselves. The careful observation of providence will make Jesus Christ more and more precious to your souls.
Through Christ, God's mercies flow to us, and all praise returns to God from us. All things are ours,because we are His.(1st Cor.3:21-23) All the blessings we have in this life, as well as all spiritual and eternal mercies, have been bought for us by the blood of Christ. By His death, Christ restores to us everything sin has robbed us of. "With Christ" God freely gives us all things; salvation itself, and all things necessary to bring us there (Rom.8:32)
Whatever good we receive from the hand of providence, we must say, comes by the death of Christ. Because we are united with Christ, everything we receive from providence is made a blessing to us.
When we are in Christ, we have more than we lost through the fall of Adam. Whoever is the means of doing you any good, the Lord Jesus Christ gives the command for it to be done. Do not live your life in such a hurry that you have no time to sit and think of these things. Consider in your heart these wonderful discoveries of God in His Providences.
The above is a pregnant statement found within a chapter of John Flavel's work on the providence of God. Stop and think about it. Ponder it in your mind. Let it cause you to examine your heart. For those who may be reading this blog who are unfamiliar with certain terms of the Christian faith, the word "saint" simply refers to all who have been "born-again"; all whom the Spirit of God has regenerated and reconciled to God through the atoning work of Jesus Christ by grace alone through faith alone. "Saint" does not refer to someone who "acts" like a saint. We are all saints who are in Christ. It is an inward reality that only God can see, not an outward manifestation of holiness.
With that in mind, read the above statement again. If you fancy yourself a genuine Christian, one who will be found acceptable to God at the judgement, ask yourself if you love the benefits of Christianity (mercy, forgiveness, escape from eternal punishment, peace of mind, etc) or the Christ of Christianity. I fear many join the ranks for the benefits and not for the benefactor.
Flavel continues:
Whenever the promises of God and the events which are promised meet each other, they are joyfully embraced by believing people. Remembering past providences will be a continual source of praise and thanksgiving, which is the employment of the angels in heaven, and the most enjoyable part of being on earth. It is not so much the blessings that providence gives us, but the goodness and kindness of God in giving them that occupies a grateful person in praise. (Ps.63:3)
To give life, and to preserve it, are precious acts of providence; but the grace that causes God to do all this is far better than the acts themselves. The careful observation of providence will make Jesus Christ more and more precious to your souls.
Through Christ, God's mercies flow to us, and all praise returns to God from us. All things are ours,because we are His.(1st Cor.3:21-23) All the blessings we have in this life, as well as all spiritual and eternal mercies, have been bought for us by the blood of Christ. By His death, Christ restores to us everything sin has robbed us of. "With Christ" God freely gives us all things; salvation itself, and all things necessary to bring us there (Rom.8:32)
Whatever good we receive from the hand of providence, we must say, comes by the death of Christ. Because we are united with Christ, everything we receive from providence is made a blessing to us.
When we are in Christ, we have more than we lost through the fall of Adam. Whoever is the means of doing you any good, the Lord Jesus Christ gives the command for it to be done. Do not live your life in such a hurry that you have no time to sit and think of these things. Consider in your heart these wonderful discoveries of God in His Providences.
November 6, 2009
O' How highly we think of our own importance.
Just yesterday I was reading an article about a new book by Michael Horton and the article started out by stating:
"What, exactly, is “Christless Christianity”? First of all, it is not a claim that all the churches in America are Christless. It’s certainly not a claim that we have reached a point where Christ is no longer being preached. Rather, it’s motivated by a concern that there’s this creeping fog of what sociologist Christian Smith called “moralistic-therapeutic-deism.” This has turned God into a tool we can use rather than the object of our faith and worship. I’m concerned that the gospel is being taken for granted, that Christ is a sort of life coach, but not the Savior. With the general shallowing within the culture, there is a shallowing of Christian faith and practice. We don’t really know what we believe and why we believe it.
Then just last night we were reading from a book by John Flavel on the Providence of God and came to the section copied below. Ponder these things.
"...I cannot but make a pause, and desire you with me to stand in holy amazement and wonder at the dealings of God with such poor worms as we are. Surely God deals familiarly with me; His condescensions to His own clay are astonishing.
All that I shall note at present about it shall be under these three heads, in which I find the matter of my present meditations summed up by the Psalmist: ‘Lord, what is man, that thou takest knowledge of him, or the son of man that thou makest account of him!’ (144. 3).
In this Scripture you have represented the immense and transcendent greatness of God, who is infinitely above us and all our thoughts. ‘Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea’ (Job 11. 7-9). ‘The heaven and heaven of heavens cannot contain him’ (2 Chron. 2. 6). He is glorious in holiness, fearful in praises, doing wonders’ (Exod. 15. 11).
When the Scripture speaks of Him comparatively, see how it expresses His greatness: ‘Behold, the nations are as the drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beats thereof sufficient for a burnt offering. All nations before him are as nothing; and they are accounted to him less than nothing, and vanity (Isa. 40. 15-17).
When the holiest men have addressed Him, see with what humility and deep adoration they have spoken of Him and to Him! ‘Who is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts’ (Isa. 6. 5). Nay, what respects the very angels of heaven have of that glorious Majesty: ‘Each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said: Holy, holy, holy, is the Lord of hosts; the whole earth is full of his glory’ (verses 2 and 3).
Secondly, you have the baseness, vileness and utter unworthiness of man, yea, the holiest and best of men, before God: ‘Verily every man at his best state is altogether vanity’ (Ps. 39. 5).
‘Every man,’ take where you will; and every man ‘in his best state,’ or ‘standing in his freshest glory,’ is not only ‘vanity,’ but ‘altogether vanity,’ literally ‘every man is very vanity.’ For do but consider the best of men in their extraction. ‘By nature the children of wrath even as others’ (Eph. 2. 3). The blood that runs in our veins is as much tainted as theirs in hell.
Consider them in their constitution and natural disposition, and it is no better, yea, in many there is worse disposition than in reprobates. And though grace depose sin in them from the throne, yet, O what offensive and God-provoking corruptions daily break out of the best hearts.
Consider them in their outward condition, and they are inferior, for the most part, to others. ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes’ (Matt. 11. 25; cf. 1 Cor. 1. 26-28).
And now let us consider and marvel that ever this great and blessed God should be so much concerned, as you have heard He is in all His providences, about such vile, despicable worms as we are! He does not need us, but is perfectly blessed and happy in Himself without us. We can add nothing to Him: ‘Can a man be profitable unto God?’ (Job 22. 2).
No, the holiest of men add nothing to Him; yet, see how great account He makes of us. For does not His eternal electing love show the dear account He made of us (Eph. 1. 4, 5)? How ancient, how free, and how astonishing is this act of grace! This is that design which all providences are in pursuit of, and will not rest till they have executed.
Does not the gift of His only Son out of His bosom show this, that God makes great account of this vile thing, man? Never was man so magnified before. If David could say: ‘When I consider thy heavens, the work of thy fingers, the moon and the stars which thou hast ordained; what is man?’ (Ps. 8. 3, 4), how much more may we say, ‘When we consider Thy Son, that lay in Thy bosom, His infinite excellence and unspeakable dearness to Thee, Lord, what is man, that such a Christ should be delivered to death for him! for him, and not for fallen angels (Heb. 2. 16), for him when in a state of enmity with God (Rom. 5. 8).
Does not the assiduity of His providential care for us show His esteem of us? ‘Lest any hurt it, I will keep it night and day’ (Isa. 27. 3). ‘He withdraweth not his eyes from the righteous’ (Job. 36. 7), no, not a moment all their days; for if He did, a thousand mischiefs in that moment would rush in upon them and ruin them.
Does not the tenderness of His providence show His esteem of us? ‘As one whom his mother comforteth, so will I comfort you’ (Isa. 66. 13). He comforts His own by refreshing providences, as an indulgent mother her tender child. ‘As birds flying’ (Isa. 31. 5), viz., to their nests when their young are in danger, so He defends His. No parental tenderness in the creature can shadow forth the tender affection of the Creator.
Does not the variety of the fruits of His providence show it? Our mercies are ‘new every morning’ (cf. Ps. 40. 5; Lam. 3. 23). It is a fountain from which do stream forth spiritual and temporal, ordinary and extraordinary, public and personal mercies, mercies without number.
Does not the ministry of angels in the providential kingdom show it? ‘Are they not all ministering spirits sent forth to minister for them who shall be heirs of salvation?’ (Heb. 1. 14).
Does not the providence of which this day calls us to celebrate the memory, show the great regard God has for His people? O if not so, why were we not given up ‘as a prey to their teeth?’ ‘If it had not been the Lord who was on our side,’ then wicked men, compared to fire, water, wild beasts, ‘had swallowed us up quick’ (Ps. 124).
John Flavel
"What, exactly, is “Christless Christianity”? First of all, it is not a claim that all the churches in America are Christless. It’s certainly not a claim that we have reached a point where Christ is no longer being preached. Rather, it’s motivated by a concern that there’s this creeping fog of what sociologist Christian Smith called “moralistic-therapeutic-deism.” This has turned God into a tool we can use rather than the object of our faith and worship. I’m concerned that the gospel is being taken for granted, that Christ is a sort of life coach, but not the Savior. With the general shallowing within the culture, there is a shallowing of Christian faith and practice. We don’t really know what we believe and why we believe it.
Then just last night we were reading from a book by John Flavel on the Providence of God and came to the section copied below. Ponder these things.
"...I cannot but make a pause, and desire you with me to stand in holy amazement and wonder at the dealings of God with such poor worms as we are. Surely God deals familiarly with me; His condescensions to His own clay are astonishing.
All that I shall note at present about it shall be under these three heads, in which I find the matter of my present meditations summed up by the Psalmist: ‘Lord, what is man, that thou takest knowledge of him, or the son of man that thou makest account of him!’ (144. 3).
In this Scripture you have represented the immense and transcendent greatness of God, who is infinitely above us and all our thoughts. ‘Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea’ (Job 11. 7-9). ‘The heaven and heaven of heavens cannot contain him’ (2 Chron. 2. 6). He is glorious in holiness, fearful in praises, doing wonders’ (Exod. 15. 11).
When the Scripture speaks of Him comparatively, see how it expresses His greatness: ‘Behold, the nations are as the drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beats thereof sufficient for a burnt offering. All nations before him are as nothing; and they are accounted to him less than nothing, and vanity (Isa. 40. 15-17).
When the holiest men have addressed Him, see with what humility and deep adoration they have spoken of Him and to Him! ‘Who is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts’ (Isa. 6. 5). Nay, what respects the very angels of heaven have of that glorious Majesty: ‘Each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said: Holy, holy, holy, is the Lord of hosts; the whole earth is full of his glory’ (verses 2 and 3).
Secondly, you have the baseness, vileness and utter unworthiness of man, yea, the holiest and best of men, before God: ‘Verily every man at his best state is altogether vanity’ (Ps. 39. 5).
‘Every man,’ take where you will; and every man ‘in his best state,’ or ‘standing in his freshest glory,’ is not only ‘vanity,’ but ‘altogether vanity,’ literally ‘every man is very vanity.’ For do but consider the best of men in their extraction. ‘By nature the children of wrath even as others’ (Eph. 2. 3). The blood that runs in our veins is as much tainted as theirs in hell.
Consider them in their constitution and natural disposition, and it is no better, yea, in many there is worse disposition than in reprobates. And though grace depose sin in them from the throne, yet, O what offensive and God-provoking corruptions daily break out of the best hearts.
Consider them in their outward condition, and they are inferior, for the most part, to others. ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes’ (Matt. 11. 25; cf. 1 Cor. 1. 26-28).
And now let us consider and marvel that ever this great and blessed God should be so much concerned, as you have heard He is in all His providences, about such vile, despicable worms as we are! He does not need us, but is perfectly blessed and happy in Himself without us. We can add nothing to Him: ‘Can a man be profitable unto God?’ (Job 22. 2).
No, the holiest of men add nothing to Him; yet, see how great account He makes of us. For does not His eternal electing love show the dear account He made of us (Eph. 1. 4, 5)? How ancient, how free, and how astonishing is this act of grace! This is that design which all providences are in pursuit of, and will not rest till they have executed.
Does not the gift of His only Son out of His bosom show this, that God makes great account of this vile thing, man? Never was man so magnified before. If David could say: ‘When I consider thy heavens, the work of thy fingers, the moon and the stars which thou hast ordained; what is man?’ (Ps. 8. 3, 4), how much more may we say, ‘When we consider Thy Son, that lay in Thy bosom, His infinite excellence and unspeakable dearness to Thee, Lord, what is man, that such a Christ should be delivered to death for him! for him, and not for fallen angels (Heb. 2. 16), for him when in a state of enmity with God (Rom. 5. 8).
Does not the assiduity of His providential care for us show His esteem of us? ‘Lest any hurt it, I will keep it night and day’ (Isa. 27. 3). ‘He withdraweth not his eyes from the righteous’ (Job. 36. 7), no, not a moment all their days; for if He did, a thousand mischiefs in that moment would rush in upon them and ruin them.
Does not the tenderness of His providence show His esteem of us? ‘As one whom his mother comforteth, so will I comfort you’ (Isa. 66. 13). He comforts His own by refreshing providences, as an indulgent mother her tender child. ‘As birds flying’ (Isa. 31. 5), viz., to their nests when their young are in danger, so He defends His. No parental tenderness in the creature can shadow forth the tender affection of the Creator.
Does not the variety of the fruits of His providence show it? Our mercies are ‘new every morning’ (cf. Ps. 40. 5; Lam. 3. 23). It is a fountain from which do stream forth spiritual and temporal, ordinary and extraordinary, public and personal mercies, mercies without number.
Does not the ministry of angels in the providential kingdom show it? ‘Are they not all ministering spirits sent forth to minister for them who shall be heirs of salvation?’ (Heb. 1. 14).
Does not the providence of which this day calls us to celebrate the memory, show the great regard God has for His people? O if not so, why were we not given up ‘as a prey to their teeth?’ ‘If it had not been the Lord who was on our side,’ then wicked men, compared to fire, water, wild beasts, ‘had swallowed us up quick’ (Ps. 124).
John Flavel
November 5, 2009
Do we Delight in Him as we ought?
"Be thankful unto Him, and bless His name."—Psalm 100:4
"OUR Lord would have all His people rich in high and happy thoughts concerning His blessed person. Jesus is not content that His brethren should think meanly of Him; it is His pleasure that His espoused ones should be delighted with His beauty.
We are not to regard Him as a bare necessary, like to bread and water, but as a luxurious delicacy, as a rare and ravishing delight.
To this end He has revealed Himself as the "pearl of great price" in its peerless beauty, as the "bundle of myrrh" in its refreshing fragrance, as the "rose of Sharon" in its lasting perfume, as the "lily" in its spotless purity.
As a help to high thoughts of Christ, remember the estimation that Christ is had in beyond the skies, where things are measured by the right standard. Think how God esteems the Only Begotten, His unspeakable gift to us. Consider what the angels think of Him, as they count it their highest honour to veil their faces at His feet. Consider what the blood-washed think of Him, as day without night they sing His well deserved praises.
High thoughts of Him increase our love. Love and esteem go together.
Therefore, believer, think much of your Master's excellencies. Study Him in His primeval glory, before He took upon Himself your nature! Think of the mighty love which drew Him from His throne to die upon the cross! Admire Him as He conquers all the powers of hell! See Him risen, crowned, glorified!
Bow before Him as the Wonderful, the Counsellor, the mighty God, for only thus will your love to Him be what it should."
Excerpt from C.H. Spurgeon
"OUR Lord would have all His people rich in high and happy thoughts concerning His blessed person. Jesus is not content that His brethren should think meanly of Him; it is His pleasure that His espoused ones should be delighted with His beauty.
We are not to regard Him as a bare necessary, like to bread and water, but as a luxurious delicacy, as a rare and ravishing delight.
To this end He has revealed Himself as the "pearl of great price" in its peerless beauty, as the "bundle of myrrh" in its refreshing fragrance, as the "rose of Sharon" in its lasting perfume, as the "lily" in its spotless purity.
As a help to high thoughts of Christ, remember the estimation that Christ is had in beyond the skies, where things are measured by the right standard. Think how God esteems the Only Begotten, His unspeakable gift to us. Consider what the angels think of Him, as they count it their highest honour to veil their faces at His feet. Consider what the blood-washed think of Him, as day without night they sing His well deserved praises.
High thoughts of Him increase our love. Love and esteem go together.
Therefore, believer, think much of your Master's excellencies. Study Him in His primeval glory, before He took upon Himself your nature! Think of the mighty love which drew Him from His throne to die upon the cross! Admire Him as He conquers all the powers of hell! See Him risen, crowned, glorified!
Bow before Him as the Wonderful, the Counsellor, the mighty God, for only thus will your love to Him be what it should."
Excerpt from C.H. Spurgeon
November 3, 2009
Accountability Solved
Tim Challies ran a series trying to help men better understand how pornography effects them; their relationships; and their walk with God. He ended the series with some suggested resources for men to read. Much of what he said was true and helpful, but I still feel that it (as well as so many other attempts to "cure" this problem outlined in the hundreds of books written about it) are "man-centered" philosophies and do not get to the root of the real problem.
The truth is that no human accountability partner or group or book is able to keep a man accountable or to change his natural desire for self-indulgence. Perhaps, if a man's accountability partner was handcuffed to him, he would alter his behavior, simply because he would not be comfortable indulging his desire for degrading, perverted, dehumanizing sexual gratification with another man sitting right next to him. He would also grow to hate that man and be almost willing to chop his arm off to get free from him.
God Himself is our accountability partner. He is always right their with us. Do these men not know that? I contend that they DO NOT and therein lies the problem.
John Flavel outlines these principals well. You don't have to read a bunch of books or attend some accountability group if you understand, believe and apply these two simple to understand principals. If you are doing these two things, you will not be able to view pornography and as you spend more time with Him in His word and in prayer you will eventually hate and abhor pornography in the same way God does because you will see it as He sees it. That is what He does in a human heart and soul that has been regenerated. He makes us hate what we used to love. read these two principals and honestly ask yourself if a man who was living these would continue to indulge in his perversions.
1. Over-awe your hearts every day, and in every place, with the eye of God. This walking as before God will keep you upright, Gen. If you so speak and live as those that know God sees you, such will be your uprightness, that you will not care if all the world see you too.
2. Do no action, undertake no design, that you dare not preface with prayer; this is the rule, Phil. iv. 6. Touch not that you dare not pray for a blessing upon; if you dare not pray, dare not to engage; if you cannot spend your prayers before, be confident: shame and guilt will follow after.
The truth is that no human accountability partner or group or book is able to keep a man accountable or to change his natural desire for self-indulgence. Perhaps, if a man's accountability partner was handcuffed to him, he would alter his behavior, simply because he would not be comfortable indulging his desire for degrading, perverted, dehumanizing sexual gratification with another man sitting right next to him. He would also grow to hate that man and be almost willing to chop his arm off to get free from him.
God Himself is our accountability partner. He is always right their with us. Do these men not know that? I contend that they DO NOT and therein lies the problem.
John Flavel outlines these principals well. You don't have to read a bunch of books or attend some accountability group if you understand, believe and apply these two simple to understand principals. If you are doing these two things, you will not be able to view pornography and as you spend more time with Him in His word and in prayer you will eventually hate and abhor pornography in the same way God does because you will see it as He sees it. That is what He does in a human heart and soul that has been regenerated. He makes us hate what we used to love. read these two principals and honestly ask yourself if a man who was living these would continue to indulge in his perversions.
1. Over-awe your hearts every day, and in every place, with the eye of God. This walking as before God will keep you upright, Gen. If you so speak and live as those that know God sees you, such will be your uprightness, that you will not care if all the world see you too.
2. Do no action, undertake no design, that you dare not preface with prayer; this is the rule, Phil. iv. 6. Touch not that you dare not pray for a blessing upon; if you dare not pray, dare not to engage; if you cannot spend your prayers before, be confident: shame and guilt will follow after.
October 24, 2009
The Mask of Christianity
I awoke this morning and immediately pondered the words of our Lord, "For MY sake have I done these things" and then a rather negative poem started formulating in my head. I realize that it is not very "humble" sounding. It is more of a prophet's cry to the people then a self-abasing realization of my own sinfulness. But, it was in my head and here it is. Nothing eloquent - just a heart cry:
The Mask of Christianity
Empty smile painted faces
Extended hands and social graces
Little boys who know their verses
Women with designer purses
Suits and ties – a bible clutched
Whose hearts the Savior has not touched
Sit in pews as worship starts
With vacant eyes and empty hearts
Actors trained and singers taught
They sit and rise without a thought
Of who He is, and yet they come
Their gaze is blank—their hearts are numb
They walk around from day-to-day
With empty words you hear them say
“Praise the Lord, Praise the Lord”
Their sheath is bare—they have no sword.
A mask of Christianity
Has become their sad reality
No saving grace - no love is known
The fruit is fake – no seeds are sown
O’ Lord remove their fake veneer
Let them see the Savior’s tear
Pierce their souls-with fiery darts
Give them life – change their hearts
The Mask of Christianity
Empty smile painted faces
Extended hands and social graces
Little boys who know their verses
Women with designer purses
Suits and ties – a bible clutched
Whose hearts the Savior has not touched
Sit in pews as worship starts
With vacant eyes and empty hearts
Actors trained and singers taught
They sit and rise without a thought
Of who He is, and yet they come
Their gaze is blank—their hearts are numb
They walk around from day-to-day
With empty words you hear them say
“Praise the Lord, Praise the Lord”
Their sheath is bare—they have no sword.
A mask of Christianity
Has become their sad reality
No saving grace - no love is known
The fruit is fake – no seeds are sown
O’ Lord remove their fake veneer
Let them see the Savior’s tear
Pierce their souls-with fiery darts
Give them life – change their hearts
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