Atheism Remix

I recently ordered Atheism Remix by Al Mohler. and I finished reading it in a couple days. It's a surprisingly short book given the subject matter -- it's less than 100 pages of text. If you're looking for a detailed refutation of the New Atheists, this isn't the book. But, if you are looking for an excellent introduction into the subject of the New Atheism, the characters involved, the cultural and philosophical shifts that got us from there to here, as well as a review (and critique) of some of the responses from the Christian community to the New Atheism, then you should really consider purchasing this book. I learned a lot myself, and I recommend this book to anyone who wants to be educated about this theater of battle in Satan's war against all things good.

As for a detailed refutation of the New Atheism, last night I started reading The Irrational Atheist, by Vox Day. It's available for free, or for whatever donation you feel is appropriate, here: http://irrationalatheist.com/freedl.html

From what I've read so far, the Irrational Atheist seems to be a defensive sort of apologetic, as the author is making no positive argument for the Christian God, but the defense can be likened to the 1985 Chicago Bears defense... hard hitting and attacking defense. I can't say I agree with all the author's sentiments, but I'm kind of getting a feeling of "I probably wouldn't say that, but I'm glad someone else did." I need to spend some more time in this book, and I would like to write a review of it if God permits me the time to do so.

Back to Al Mohler... Atheism Remix is a good little book. I ordered mine from Solid Ground Books, and Mr. Gaydosh got the book to me straight away without delay (and for a couple bucks less than other folks are selling it for). Give it a read if you are so inclined.

1 John 2:29

If you know that the Lord is righteous, you know that every one that does righteousness is born of Him.

Inter arma silent leges

(Amidst the din of arms the voice of law is unheard).

Peace is a gift from God (Psalm 29:11). It is also something we are required to search for and chase down like a hunter pursuing his prey (Psalm 34:14). What are some practical ways to pursue peace?

In the case of Asa (2 Chron. 14), we see that God granted him peace and quiet for a period of ten years. What did he do during that time of peace? He reformed that overwhich he had dominion -- in this case, his kingdom -- removing all idolatry, requiring all his subjects to obey the Law of God and to seek the Lord. A heart for reformation may be a good pre-requisite for peace. Who would not seek peace who seeks to honor the Lord?

We also find in Asa a good example of how to maintain peace in the face of conflict. Ethiopa rose up to fight with Judah. Asa called on the Lord His God, and presented the battle to the Lord as being a matter of the Lord's glory -- "O LORD, thou art our God; let not man prevail against thee." To Asa, the battle he faced was not a personal issue; it had to do with the glory of the Lord God. Viewing our conflicts as being a matter of God's glory is a good way to deal with them, and an excellent way to present them before God in prayer. Will God not act upon matters of His own glory?

Thusfar, we have two general principles to facilitate peace. 1. Have a heart for reformation, seeking peace because it is during peace that reformation can be accoplished. 2. Frame any conflicts as being matters of God's glory, and not matters simply of personal interest, and present it to God in prayer as such.

But what further may we do to find peace, especially between ourselves and others? Matthew Henry provides some good advise in his comments on Psalm 34:13, 14 -- " Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it." He writes,

Would we pass comfortably through this world, and out of the world, our constant care must be to keep a good conscience; and, in order to that, 1. We must learn to bridle our tongues, and be careful what we say, that we never speak amiss, to God's dishonour or our neighbours prejudice: Keep thy tongue from evil speaking, lying, and slandering. So great a way does this go in religion that, if any offend not in word, the same is a perfect man; and so little a way does religion go without this that of him who bridles not his tongue it is declared, His religion is vain. 2. We must be upright and sincere in every thing we say, and not double-tongued. Our words must be the indications of our minds; our lips must be kept from speaking guild either to God or man. 3. We must leave all our sins, and resolve we will have no more to do with them. We must depart from evil, from evil works and evil workers; from the sins others commit and which we have formerly allowed ourselves in. 4. It is not enough not to do hurt in the world, but we must study to be useful, and live to some purpose. We must not only depart from evil, but we must do good, good for ourselves, especially for our own souls, employing them well, furnishing them with a good treasure, and fitting them for another world; and, as we have ability and opportunity, we must do good to others also. 5. Since nothing is more contrary to that love which never fails (which is the summary both of law and gospel, both of grace and glory) than strife and contention, which bring confusion and every evil work, we must seek peace and pursue it; we must show a peaceable disposition, study the things that make for peace, do nothing to break the peace and to make mischief. If peace seem to flee from us, we must pursue it; follow peace with all men, spare no pains, no expense, to preserve and recover peace; be willing to deny ourselves a great deal, both in honour and interest, for peace' sake. These excellent directions in a way to life and good are transcribed into the New Testament and made part of our gospel duty, 1Peter 3:10, 11.

Peace -- let us seek it, and pursue after it. It is a matter of God's glory. We now have some practical things to work on in order to pursue peace. May God bless us by granting us the grace to pursue peace, and to obtain it.

Thou in Faithfulness Hast Afflicted Me

"I know, O LORD, that thy judgments are right, and that thou in faithfulness hast afflicted me." -- Psalm 119:75.

Still David is in affliction, and being so he owns,

1. That his sin was justly corrected: I know, O Lord! that thy judgments are right, are righteousness itself. However God is pleased to afflict us, he does us no wrong, nor can we charge him with any iniquity, but most acknowledge that it is less than we have deserved. We know that God is holy in his nature and wise and just in all the acts of his government, and therefore we cannot but know, in the general, that his judgments are right, though, in some particular instances, there may be difficulties which we cannot easily resolve.

2. That God's promise was graciously performed. The former may silence us under our afflictions, and forbid us to repine, but this may satisfy us, and enable us to rejoice; for afflictions are in the covenant, and therefore they are not only not meant for our hurt, but they are really intended for our good: “In faithfulness thou hast afflicted me, pursuant to the great design of my salvation.” It is easier to own, in general, that God's judgments are right, than to own it when it comes to be our own case; but David subscribes to it with application, “Even my afflictions are just and kind.”

-- Matthew Henry.

See also Making Sense of Suffering, a sermon by Gary Milne.

Psalm 147:1-11 - Scottish Psalter 1650

The Importance of Gentleness and Kindness Towards the Wife

In the last post, I pointed out some helpful things from Calvin on anger in general. Continuing with adding to my thoughts (typing this stuff out helps me get it straight in my own head), I hope now to share some helpful material specifically addressing anger from a man towards his wife.

Sometimes your wife makes you angry, right? (crickets chirping)

It's ok, guys. This is a safe place. You just read, I'll take the heat for writing it.

It seems to me that women are somewhat like delicate flowers, which do not easily rebound once trampled upon. Now, no man would trample on flowers and expect them to bounce back to the same state in which they formerly were. And shall we emotionally trample our wives, and expect them to recover from that to their undamaged state, and be all lovey-dovey with us again? Sir, you might have more success bringing back those flowers you crushed!

I Peter 3:7 --

Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.

Husbands must have a degree of knowledge to rightly dwell with their wives. Part of that knowledge is how to deal with those weaknesses that are of a womanly nature. I won't get into them specifically, so as to not provoke my female readers to anger! You think to yourselves what those weaknesses might be. In the meantime, let me quote some stuff I didn't write, so that I have an out. Well, let me quote it because I think it's good.

The Geneva Bible notes on this passage point out four arguments made here.

He also teaches husbands their duties, that is, that the more understanding and wisdom they have, the more wisely and circumspectly they behave themselves.... The more wisdom the husband has, the more circumspectly he must behave himself in bearing those inconveniences, which through the woman's weakness often cause trouble both to the husband and the wife.

The second argument: because the wife nonetheless is weaker by nature than the man, she is an excellent instrument of the man, made for far more excellent uses: upon which it follows that she is not therefore to be neglected, because she is weak, but on the contrary she ought to be so much more cared for.

...

The third argument: for that they are equal in that which is the most important (that is to say, in the benefit of eternal life) who otherwise are unequal concerning the leadership and conduct at home, and therefore they are not to be despised although they are weak.

...

The fourth argument: All fighting and rebuking must be avoided, because they hinder prayers and the whole service of God, to which both the husband and wife are equally called.

Ok, fellas. Argument #1 says that the more wisdom we have, the more careful we must be with our wives. As Calvin notes that husbands must "remember that they need prudence to do rightly their duty. And doubtless many foolish things must be endured by them, many unpleasant things must be borne with." Knowledge, wisdom, prudence, to walk circumspectly, carefully, to be understanding towards our wives. When they make us angry, even if we are right that the behavior which our wives are doing is squirrelly, or even outright bad, we must remember that they have weaknesses. They may not look like your weaknesses, men. But she's a woman and not a man, and that's to be expected. Don't get haughty, you have your own weaknesses and your own set of problems that come with those weaknesses. Just remember that you're dealing with a delicate creature in your wife.

Argument #2 says that those same weaknesses that may make us mad sometimes, stem from her feminine nature, THE DIFFERENCES OF WHICH YOU CERTAINLY MUST APPRECIATE! Those "weaknesses" of a woman (when compared to a man) are beautiful, wonderful, ravishing, and are to be cherished, protected, honored, and cared for. No, a woman is not a man, but I don't want to be married to a man either. A flower is not a hammer, and is comparatively weak, but it's much prettier to look at, softer to touch, and smells much better. Verschte?

Argument #3 lets us know that though in regards to their feminine nature, and in regards to the subordinate nature of their duties, they are "weak," yet in the most important issue of salvation in Christ, we are equal. Shall we despise our equals in Christ for their weaknesses in this life? Shame on us.

Argument #4 tells us that all fighting with and yelling at our wives needs to STOP. It serves no purpose but to hinder our spiritual duties.

So let's be more careful to have this knowledge, this prudence, that Scripture would have us have concerning our wives. Let's learn to be gentle with them, and caring towards them, rather than harsh, loud, angry, nasty and unloving.

"Nothing destroys the friendship of life more than contempt; nor can we really love any but those whom we esteem; for love must be connected with respect." -- John Calvin.

Something on Anger

I KNOW I'm not the only man on earth who has ever struggled with episodes of sinful anger. Especially when I'm tired, or I have other things on my mind, or I feel overwhelmed by life, I can find myself being too too quick to anger -- especially with the kids. Anger with kids can be especially dangerous, as the boys could potentially learn to act in the same angry fashion as the father, and the girls can be emotionally crushed and damaged by a father's anger.

As a reminder to myself, and hopefully as a help to others, I'm going to post a section from John Calvin's Commentary on Ephesians 4:26. He writes,

There are three faults by which we offend God in being angry. The first is, when our anger arises from slight causes, and often from no cause whatever, or at least from private injuries or offenses. The second is, when we go beyond the proper bounds, and are hurried into intemperate excesses. The third is, when our anger, which ought to have been directed against ourselves or against sins, is turned against our brethren. Most appropriately, therefore, did Paul, when he wished to describe the proper limitation of anger, employ the well-known passage, Be ye angry, and sin not. We comply with this injunction, if the objects of our anger are sought, not in others, but in ourselves, -- if we pour out our indignation against our own faults. With respect to others, we ought to be angry, not at their persons, but at their faults; nor ought we to be excited to anger by private offenses, but by zeal for the glory of the Lord. Lastly, our anger, after a reasonable time, ought to be allowed to subside, without mixing itself with the violence of carnal passions.

So, to review... we sin in our anger when --

1). We are angered easily, by slight things. When we are too easily offended by a cross look, a smirk, a poorly chosen phrase, a sloppy job, an accident, a personal insult, and all these kinds of little things that ultimately are meaningless, and are only offensive to us if we think too highly of ourselves.

2). Our anger, even if justified, goes beyond proper limits. When we are inappropriately and disproportionately angry. When we are furious and explosive.

3). The anger is directed at the wrong target. Anger should be directed at a problem, not at a person. Sin is the problem. OUR OWN sin is the primary problem.

We are not sinfully angry when --

1). Our anger is directed at our own sin, and not at other people.

2). Our anger, when appropriately aroused with respect to others, is aimed at the sin of others, and not at their persons.

3). Our anger is aroused not due to personal offense, but by zeal for the Lord and His glory.

4). Our anger is allowed to subside without mixing it with sinful violence.

I thought this quote was helpful in understanding and controlling anger. I hope others find it helpful too.

Our Effort and God's Work.

I am utterly without the power of obedience, O God, but let me not on that account withhold the effort; let me be ever trying that in the very endeavour strength may be given to me. Neither, although thus a fellow-worker with God, let me presumptiously share with Him the honour of my salvation. He works to will as well as to do: He inspires the effort, as well as execution. Therefore, Heavenly Father, to Thee be all the glory -- Thou beginnest the good work. Carry it onward to perfection; turn me and I shall be turned. And yet let me not forget that Thy grace worketh in me, not as in a passive and lifeless machine, but as in a purposing, willing, ever-doing creature; and in this capacity let me know that I cannot begin too early the participation which belongs to me in the great work of my christianization. More especially it is of importance that, like the man with the withered hand, I should put forth the conatus, even though I should yet be without strength. And who knows but that the strength has been already given, would I only set it in exercise? Let me, therefore, in the language of Paul to Timothy, stir up the gift that is in me; let all that is in me, be it great or little, be stirred up to bless His holy name, and obey His holy will.

--Thomas Chalmers, Sabbath Scripture Readings (on Mark chapter III).

Blessed are the Merciful

Blessed are the merciful, for they shall obtain mercy.

Those are the merciful, who are piously and charitably inclined to pity, help, and succour persons in misery. A man may be truly merciful, who has not wherewithal to be bountiful or liberal; and then God accepts the willing mind. We must not only bear our own afflictions patiently, but we must, by Christian sympathy, partake of the afflictions of our brethren; pity must be shown (Job vi. 14), and bowels of mercy put on (Col. iii. 12); and, being put on, they must put forth themselves in contributing all we can for the assistance of those who are any way in misery. We must have compassion on the souls of others, and help them; pity the ignorant, and instruct them; the careless, and warn them; those who are in a state of sin, and snatch them as brands out of the burning. We must have compassion on those who are melancholy and in sorrow, and comfort them (Job xvi. 5); on those whom we have advantage against, and not be rigorous and severe with them; on those who are in want, and supply them; which if we refuse to do, whatever we pretend, we shut up the bowels of our compassion, James ii. 15, 16; 1 John iii. 17. Draw out thy soul by dealing thy bread to the hungry, Isa. lviii. 7, 10. Nay, a good man is merciful to his beast.

Now as to the merciful. 1. They are blessed; so it was said in the Old Testament; Blessed is he that considers the poor, Ps. xli. 1. Herein they resemble God, whose goodness is his glory; in being merciful as he is merciful, we are, in our measure, perfect as he is perfect. It is an evidence of love to God; it will be a satisfaction to ourselves, to be any way instrumental for the benefit of others. One of the purest and most refined delights in this world, is that of doing good. In this word, Blessed are the merciful, is included that saying of Christ, which otherwise we find not in the gospels, It is more blessed to give than to receive, Acts xx. 35. 2. They shall obtain mercy; mercy with men, when they need it; he that watereth, shall be watered also himself (we know not how soon we may stand in need of kindness, and therefore should be kind); but especially mercy with God, for with the merciful he will show himself merciful, Ps. xviii. 25. The most merciful and charitable cannot pretend to merit, but must fly to mercy. The merciful shall find with God sparing mercy (ch. vi. 14), supplying mercy (Prov. xix. 17), sustaining mercy (Ps. xli. 2), mercy in that day (2 Tim. i. 18); may, they shall inherit the kingdom prepared for them (ch. xxv. 34, 35); whereas they shall have judgment without mercy (which can be nothing short of hell-fire) who have shown no mercy.

-- Matthew Henry, Commentary upon Matthew 5:7.

Christian Communion Extended to All Christians

To all, to whom, in the judgment of charity, we may apply the name of Christian, we ought to extend our Christian communion.

With all such, we ought, as we may have opportunity, to pray and converse about religious things. Joint craving of Heaven’s blessing on the food of our table — praising God in company — united thanksgiving for the mercies of the bountiful Giver of all good, is the indispensable duty of all who name the name of Jesus, when in the course of Providence and opportunity is afforded, for such private and Christian communion. All real Christians love one another. They all love Christ, and cannot but love all who bear his image. And this is the characteristic mark of all who love him—they have his Father’s name written in their foreheads. All such will delight to mingle their voices, their hearts and affections, in religious exercises. They will speak of Christ—of the wonders of his love, and the wonders of his grace, with pleasure and delight. They will join in his praises. They will talk together in recommending him more and more. The theme is inexhaustible. They will unite in addressing him, for they love prayer, and they have one heart. One spirit actuates them.

--John Black (from a Sermon on Church Fellowship preached at the Opening of the Synod of the Reformed Presbyterian Church, May 16th 1816.

As someone who identifies with the Reformed Presbyterian Church, and who believes in and endeavors to uphold her principles, I must confess that I have not seen a whole lot of good stuff on this subject of Christian Communion from Covenanter camps around today. Much is produced in defense of maintaining a separate ecclesiastical standing -- which is indeed important too -- but given that so many today perceive Reformed Presbyterians as being overly condemning of believers in other denominations, unloving towards Christians in other churches, unwilling to have "familiar fellowship" with the brethren associated with other branches of the Visible Church, it sure would be nice to see some emphasis on the love and brotherhood we share will all who credibly profess the Name of Jesus Christ.

Let me say this as simply as I can: I LOVE ALL THE BRETHREN (Lord, enlarge my heart for thy people, and help thou my want of love)!

Building air-castle upon air-castle!

He who goes about whining all day long about some
imaginary drawbacks in the sphere which Providence
has assigned him—when all the while he is situated
so much better than thousands around—is a suicide
of his own happiness! He is also impeaching the
faithfulness of the Supreme Ordainer and Disposer.

One half of life's enjoyment is eaten out by this sinful
craving after what cannot be obtained—the desire for
something supposed to be better. Yes, but when "the
better" is reached, there is the yearning for an imagined
"better" still. This is building air-castle upon air-castle!

If in these days there be one household demon more
than another which needs to be exorcised —it is the
demon of discontent!

Oh, for the spirit of Paul—poor and lonely prisoner in
Rome as he was—an apparent bankrupt in all that the
world deems wealth and affluence—yet who could make
this entry in his letter to his Philippian friends—"I have
learned to be content whatever the circumstances.
At the moment I have all I need—more than I need!"

--John MacDuff. Thoughts for the Quiet Hour, 1895.

A Kiss this Sabbath Morning, of April 1st.

“Let him kiss me with the kisses of his mouth.” Song of Solomon 1:2

For several days we have been dwelling upon the Saviour’s passion, and for some little time to come we shall linger there. In beginning a new month, let us seek the same desires after our Lord as those which glowed in the heart of the elect spouse. See how she leaps at once to him; there are no prefatory words; she does not even mention his name; she is in the heart of her theme at once, for she speaks of him who was the only him in the world to her. How bold is her love! it was much condescension which permitted the weeping penitent to anoint his feet with spikenard—it was rich love which allowed the gentle Mary to sit at his feet and learn of him—but here, love, strong, fervent love, aspires to higher tokens of regard, and closer signs of fellowship. Esther trembled in the presence of Ahasuerus, but the spouse in joyful liberty of perfect love knows no fear. If we have received the same free spirit, we also may ask the like. By kisses we suppose to be intended those varied manifestations of affection by which the believer is made to enjoy the love of Jesus. The kiss of reconciliation we enjoyed at our conversion, and it was sweet as honey dropping from the comb. The kiss of acceptance is still warm on our brow, as we know that he hath accepted our persons and our works through rich grace. The kiss of daily, present communion, is that which we pant after to be repeated day after day, till it is changed into the kiss of reception, which removes the soul from earth, and the kiss of consummation which fills it with the joy of heaven. Faith is our walk, but fellowship sensibly felt is our rest. Faith is the road, but communion with Jesus is the well from which the pilgrim drinks. O lover of our souls, be not strange to us; let the lips of thy blessing meet the lips of our asking; let the lips of thy fulness touch the lips of our need, and straightway the kiss will be effected.

--Charles H. Spurgeon, the morning reading for April 1st, from Morning and Evening: Daily Readings.

For those doubting their regeneration -- Case 8.

Case 8. "The AFFLICTIONS I meet with are strange and unusual. I doubt if ever a child of God was tried with such dispensations of providence as I am."

Answer. Much of what was said on the preceding case, may be helpful in this. Holy Job was assaulted with this temptation, Job 5:1, "To which of the saints will you turn?" But he rejected it, and held fast his integrity. The apostle supposes that Christians may be tempted to "think it strange concerning the fiery trial," 1 Pet. 4:12. But they have need of larger experience than Solomon's, who will venture to say, "See this is new," Eccl. 1:10. What though, in respect of the outward dispensations of providence, "it happen to you according to the work of the wicked?" yet you may be just notwithstanding; according to Solomon's observation, Eccl. 8:14. Sometimes we travel in ways where we can neither perceive the prints of the foot of man or beast; yet we cannot from thence conclude that there was never any there before us: so, though you can not perceive the footsteps of the flock, in the way of your affliction, you must not therefore conclude that you are the first that ever traveled that road.

But what if it were so? Some one saint or other must be first, in drinking of each bitter cup the rest have drunk of. What warrant have you or I to limit the Holy One of Israel to one trodden path, in his dispensations towards us? "Your way is in the sea, and your path in the great waters; and your footsteps are not known," Psalm 77:19. If the Lord should carry you to heaven by some retired road, so to speak, you would have no ground of complaint. Learn to allow sovereignty a latitude; be at your duty; and let no affliction cast a veil over any evidences you otherwise have for your being in the state of grace: for "no man knows either love or hatred by all that is before him," Eccl. 9:1.

--Thomas Boston, from Human Nature in Its Fourfold State.

(This concludes this series of posts).

For those doubting their regeneration -- Case 7.

Case 7. "I never read in the word of God, nor did I ever know of a child of God, so TEMPTED, and so left of God, as I am; and therefore, no saint's case being like mine, I can only conclude that I am none of their number.

Answer. This objection arises to some from their ignorance of the Scriptures, and the experience of Christians. It is profitable, in this case, to impart the matter to some experienced Christian friend, or to some godly minister. This has been a blessed means of peace to some people; while their case, which appeared to them to be singular, has been proved to have been the case of other saints. The Scriptures give instances of very horrid temptations, wherewith the saints have been assaulted. Job was tempted to blaspheme; this was the great thing the devil aimed at in the case of that great saint, Job 1:11, "He will curse you to your face." Chap. 2:9, "Curse God and die." Asaph was tempted to think it was in vain to be pious, which was in effect to throw off all religion, Psalm 73:13, "Verily I have cleansed my heart in vain." Yes, Christ himself was tempted to "cast himself down from a pinnacle of the temple," and to "worship the devil," Matt. 4:6-9. And many of the children of God have not only been attacked with—but have actually yielded to very gross temptation for a time. Peter denied Christ, and cursed and swore that he knew him not, Mark 14:71. Paul, when a persecutor, compelled even saints to blaspheme, Acts 26:10, 11.

Many of the saints can, from their sad experience, bear witness to very gross temptations, which have astonished their spirits, made their very flesh to tremble, and sickened their bodies. Satan's fiery darts make terrible work; and will cost some pains to quench them, by a vigorous managing of the shield of faith, Eph. 6:16. Sometimes he makes such desperate attacks, that never was one more put to it, in running to and fro; without intermission, to quench the fire-balls incessantly thrown into his house by an enemy, designing to burn the house about him, than the poor tempted saint is, to repel Satanical injections. But these injections, these horrid temptations, though they are a dreadful affliction, they are not the sins of the tempted, unless they make them theirs by consenting to them. They will be charged upon the tempter alone, if they be not consented to; and will no more be laid to the charge of the tempted party, than a [illegitimate child]'s being laid down at a chaste man's door will fix guilt upon him.

But suppose neither minister nor private Christian, to whom you go, can tell you of any who has been in your case; yet you ought not thence to infer that your case is singular, far less to give up hope: for it is not to be thought, that every godly minister, or private Christian, has had experience of all the cases which a child of God may be in. We need not doubt that some have had distresses known only to God and their own consciences; and so to others these distresses are as if they had never been. Yes, and though the Scriptures contain suitable directions for every case which a child of God can be in, and these illustrated with a sufficient number of examples; yet it is not to be imagined that there are in the Scriptures perfect instances of every particular case incident to the saints. Therefore, though you cannot find an instance of your case in the Scripture—yet bring your case to it, and you shall find suitable remedies prescribed there for it.

Study rather to make use of Christ for your case, who has a remedy for all diseases, than to know if ever any was in your case. Though one should show you an instance of your case, in an undoubted saint; yet none could promise that it would certainly give you ease: for a scrupulous conscience would readily find out some difference. And if nothing but a perfect conformity of another's case to yours will satisfy, it will be hard, if not impossible, to satisfy you; for it is with people's cases, as with their natural faces: though the faces of all men are of one make, and some are so very like others, that, at first view, we are ready to take them for the same; yet if you view them more accurately, you will see something in every face, distinguishing it from all others; though possibly you cannot tell what it is. Therefore I conclude, that if you can find in yourselves the marks of regeneration, proposed to you from the word, you ought to conclude you are in the state of grace, though your case were singular, which is indeed unlikely.

--Thomas Boston, from Human Nature in Its Fourfold State.

For those doubting their regeneration -- Case 6.

Case 6. "I see myself fall so far short of the saints mentioned in the Scriptures, and of several excellent people of my own acquaintance, that, when I look on them, I can hardly look on myself as one of the same family with them."

Answer. It is, indeed, matter of humiliation, that we do not get forward to that measure of grace and holiness which we see is attainable in this life. This should make us more vigorously press towards the mark: but surely it is from the devil, that weak Christians make a rack for themselves, of the attainments of the strong. To yield to the temptation, is as unreasonable as for a child to dispute away his relation to his father, because he is not of the same stature with his elder brethren. There are saints of several sizes in Christ's family; some fathers, some young men, and some little children, 1 John 2:13, 14.

--Thomas Boston, from Human Nature in Its Fourfold State.

For those doubting their regeneration -- Case 5.

Case 5. "The attainments of hypocrites and apostates are a terror to me, and come like a shaking storm on me, when I am about to conclude, from the marks of grace, which I seem to find in myself, that I am in the state of grace."

Answer. These things should, indeed, stir us up to a most serious and impartial examination of ourselves; but ought not to keep us in a continued suspense as to our state. Sirs, you see the outside of hypocrites, their duties, their gifts, their tears, and so on—but you see not their inside; you do not discern their hearts, the bias of their spirits. Upon what you see of them, you found a judgment of charity as to their state; and you do well to judge charitably in such a case, because you cannot know the secret springs of their actions: but you are seeking, and ought to have, a judgment of certainty as to your own state; and therefore are to look into that part of religion, which none in the world but yourselves can discern in you, and which you can as little see in others.

A hypocrite's region may appear far greater than that of a sincere soul: but that which makes the greatest figure in the eyes of men, is often of least worth before God. I would rather utter one of those groans which the apostle speaks of, Rom. 8:26, than shed Esau's tears, have Balaam's prophetic spirit, or the joy of the stony-ground hearer. "The fire that shall try every man's work," will try, not of what bulk it is—but "of what kind it is," 1 Cor. 3:13. Though you may know what bulk of religion another has, and that it is more bulky than your own—yet God does not regard that; why, then, do you make such a matter of it? It is impossible for you, without divine revelation, certainly to know of what sort another man's religion is: but you may certainly know what sort your own is of, without extraordinary revelation; otherwise the apostle would not exhort the saints to "give diligence to make their calling and election sure," 2 Peter 1:10. Therefore, the attainments of hypocrites and apostates should not disturb you, in your serious inquiry into your own state.

I will tell you two things, wherein the lowest saints go beyond the most refined hypocrites:

1. In denying themselves; renouncing all confidence in themselves, and their own works; acquiescing in, being well pleased with, and venturing their souls upon, God's plan of salvation through Jesus Christ, Matt. 5:3, "Blessed are the poor in spirit, for theirs is the kingdom of heaven." And, chap. 11:6, "Blessed is he who shall not be offended in me." Phil. 3:3, "We are the true circumcision, who worship God in the spirit, and rejoice in Jesus Christ, and have no confidence in the flesh."

2. In a real hatred of all sin; being willing to part with every lust, without exception, and to comply with every duty which the Lord makes, or shall make known to them, Psalm 119:6, "Then shall I not be ashamed, when I have respect unto all your commandments." Try yourselves by these.

--Thomas Boston, from Human Nature in Its Fourfold State.

For those doubting their regeneration -- Case 4.

Case 4. "But when I compare my love to God with my love to some created enjoyments, I find the pulse of my affections beat stronger to the creature than to the Creator. How then can I call him Father? Nay, alas! those turnings of heart within me, and glowings of affection to him, which I had, are gone; so that I fear all the love which I ever had to the Lord has been but a fit and flash of affection, such as hypocrites often have.

Answer. It cannot be denied, that the predominant love of the world is a certain mark of an unregenerate state, 1 John 2:15, "If any man loves the world, the love of the Father is not in him." Nevertheless, those are not always the strongest affections which are most violent. A man's affections may be more moved, on some occasions, by an object that is little regarded, than by another that is exceedingly beloved; even as a little brook sometimes makes more noise than a great river. The strength of our affections is to be measured by the firmness and fixedness of the root, not by the violence of their actings.

Suppose a person meeting with a friend, who has been long abroad, finds his affections more vehemently acting towards his friend on that occasion, than towards his own wife and children; will he therefore say, that he loves his friend more than them? Surely not. Even so, although the Christian may find himself more moved in his love to the creature, than in his love to God; yet it is not therefore to be said, that he loves the creature more than God, seeing love to God is always more firmly rooted in a gracious heart, than love to any created enjoyment whatever: as appears when competition arises in such a manner, that the one or other is to be foregone.

Would you, then, know your case? Retire into your own hearts, and there lay the two in the balance, and try which of them weighs down the other. Ask yourself, as in the sight of God, whether you would part with Christ for the creature, or part with the creature for Christ, if you were left to your choice in the matter? If you find your heart disposed to part with what is dearest to you in the world for Christ at his call, you have no reason to conclude you love the creature more than God; but, on the contrary, that you love God more than the creature, although you do not feel such violent motions in the love of God, as in the love of some created thing, Matt. 10:37, "He who loves father or mother more than me, is not worthy of me." Luke 14:26, "If any man comes to me, and hates not his father and mother – he cannot be my disciple." From which texts compared, we may infer, that he who hates, that is, is ready to part with, father and mother for Christ, is, in our Lord's account, one that loves them less than him, and not one who loves father and mother more than him.

Moreover, you are to consider that there is a twofold love to Christ.

1. There is a SENSIBLE love to him, which is felt as a dart in the heart, and makes a holy love-sickness in the soul, arising from lack of enjoyment, as in that case of the spouse, Cant. 5:8, "I charge you, O daughters of Jerusalem, if you find my beloved, that you tell him that I am sick of love:" or else from the fullness of it, as in Cant. 2:5, "Stay me with flagons, comfort me with apples; for I am sick of love." These glowings of affection are usually wrought in young converts, who are ordinarily made "to sing in the days of their youth," Hos. 2:15. While the fire-edge is upon the young convert, he looks upon others, reputed to be godly, and not finding them in such a temper or disposition as himself, he is ready to censure them; and to think there is far less religion in the world than indeed there is. But when his own cup comes to settle below the brim, and he finds that in himself which made him question the state of others, he is more humbled, and feels more and more the necessity of daily recourse to the blood of Christ for pardon, and to the Spirit of Christ for sanctification; and thus grows downwards in humiliation, self-loathing, and self-denial.

2. There is a RATIONAL love to Christ, which, without these sensible emotions felt in the former case, evidences itself by a dutiful regard to the divine authority and command. When one bears such a love to Christ, though the vehement stirrings of affection be lacking—yet he is truly tender of offending a gracious God; endeavors to walk before him unto all well pleasing; and is grieved at the heart for what is displeasing unto him, 1 John 5:3, "For this is the love of God, that we keep his commandments."

Now, although that sensible love does not always continue with you, you have no reason to deem it a hypocritical fit, while the rational love remains with you; any more than a loving and faithful wife needs question her love to her husband, when her fondness is abated.

--Thomas Boston, from Human Nature in Its Fourfold State.

For those doubting their regeneration -- Case 3.

Case 3. "I find the motions of sin in my heart more violent since the Lord began his work on my soul, than they were before that time. Can this consist with a change of my nature?"

Answer. Dreadful is the case of many, who, after God has had a remarkable dealing with their souls, tending to their reformation, have thrown off all bonds, and have become grossly and openly immoral and profane; as if the devil had returned into their hearts with seven spirits worse than himself. All I shall say to such people is, that their state is exceedingly dangerous; they are in danger of sinning against the Holy Spirit: therefore, let them repent, before it be too late.

But if it be not thus with you; though corruption is stirring itself more violently than formerly, as if all the forces of hell were raised, to hold fast, or bring back, a fugitive; yet these stirrings may consist with a change of your nature. When the restraint of grace is newly laid upon corruption, it is no wonder if it acts more vigorously than before, "warring against the law of the mind," Rom. 7:23. The motions of sin may really be most violent, when the new principle is brought in to cast it out. The sun sending its beams through the window, discovers the motes in the house, and their motions, which were not seen before; so the light of grace may discover the risings and actings of corruption, in another manner than ever the man saw them before, though they really do not rise nor act more vigorously.

Sin is not quite dead in the regenerate soul; it is but dying, and dying a lingering death, being crucified: no wonder there are great fightings, when it is sick at the heart, and death is at the door. Besides, temptations may be more in number, and stronger, while Satan is striving to bring you back, who are escaped, than while he only endeavored to retain you: "After you were illuminated, you endured a great fight of affliction," says the apostle to the Hebrews, chap. 10:32. But "cast not away your confidence," ver. 35. Remember his "grace is sufficient for you," and "the God of peace shall bruise Satan under your feet shortly."

Pharaoh and his Egyptians never made such a formidable appearance against the Israelites, as at the Red Sea, after they were brought out of Egypt: but then were the pursuers nearest to a total overthrow, Exod., chap. 14. Let not this case, therefore, make you raze the foundations of your trust; but be you emptied of self, and strong in the Lord, and in the power of his might, and you shall come off victorious.

--Thomas Boston, from Human Nature in Its Fourfold State.

For those doubting their regeneration -- Case 2.

Case 2. "If I were a new creature, sin could not prevail against me as it does."

Answer. Though we must not lay pillows for hypocrites to rest their heads upon, who indulge themselves in their sins, and make the doctrine of God's grace subservient to their lusts, lying down contentedly in the bond of iniquity like men that are fond of golden chains; yet it must be owned, "the just man falls seven times a day;" and iniquity may prevail against the children of God. But if you are groaning under the weight of the body of death, the corruption of your nature; loathing yourself for the sins of your heart and life; striving to mortify your lusts; fleeing daily to the blood of Christ for pardon; and looking to his Spirit for sanctification: though you may be obliged to say with the Psalmist, "Iniquities prevail against me;" yet you may add with him, "As for our transgressions you shall purge them away," Psalm 65:3. The new creature does not yet possess the house alone: it dwells by the side of an ill neighbor, namely, remaining corruption, the relics of depraved nature. They struggle together for the mastery. "The flesh lusts against the spirit, and the spirit against the flesh," Gal. 5:17. And sometimes corruption prevails, bringing the child of God into captivity to the law of sin, Rom. 7:23. Let not therefore the prevailing of corruption make you, in this case, conclude you are none of God's children: but let it humble you, to be the more watchful, and to thirst the more intensely after Jesus Christ, his blood and Spirit; and that very disposition will evidence a principle of grace in you, which seeks the destruction of sin that prevails so often against you.

--Thomas Boston, from Human Nature in Its Fourfold State.

For those doubting their regeneration -- Case 1.

I shall propose and briefly answer some cases or doubts, which may possibly hinder some people from the comfortable view of their happy state. The children's bread must not be withheld; though, while it is held forth to them, the dogs should snatch at it.

Case 1. "I doubt if I be regenerate, because I know not the precise time of my conversion; nor can I trace the particular steps of the way in which it was brought to pass."

Answer. Though it is very desirable to be able to give an account of the beginning, and the gradual advances, of the Lord's work upon our souls, as some saints can distinctly do, the manner of the Spirit's working being still a mystery—yet this is not necessary to prove the truth of grace. Happy he who can say, in this case, as the blind man in the Gospel, "One thing I know, that whereas I was blind, now I see." As, when we see flame, we know there is fire, though we know not how or when it began; so the truth of grace may be discerned in us, though we know not how or when it was dropped into our hearts. If you can perceive the happy change which is wrought on your soul; if you find your mind is enlightened, your will inclined to comply with the will of God in all things; especially to fall in with the divine plan of salvation, through a crucified Redeemer; in vain do you trouble yourself, and refuse comfort, because you know not how and what way it was brought about.

--Thomas Boston, from Human Nature in Its Fourfold State.