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.

Antichrist read Calvin's Institutes!

"During a coffee break, the Roman Catholic cardinal picked up on a point Wells had made, launching into a detailed discussion of the 'Institutes of the Christian Religion,' the seminal theological book by John Calvin and a key work on the Reformation."

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.

Spurgeon not a Calvinist?

"If you have read much of Spurgeon, you know that you will read a thousand pages and not come across anything that is exclusively Calvinistic. He teaches the same gospel that is taught by so-called Arminians, like Wesley and Finney." -- Michael Pearl, No Greater Joy Ministries.

Huh? He must not read very much, or very well.

"The old truth that Calvin preached, that Augustine preached, that Paul preached, is the truth that I must preach to-day, or else be false to my conscience and my God. I cannot shape the truth; I know of no such thing as paring off the rough edges of a doctrine. John Knox's gospel is my gospel. That which thundered through Scotland must thunder through England again." -- C.H. Spurgeon.

"What is the heresy of Rome, but the addition of something to the perfect merits of Jesus Christ—the bringing in of the works of the flesh, to assist in our justification? And what is the heresy of Arminianism but the addition of something to the work of the Redeemer? Every heresy, if brought to the touchstone, will discover itself here. I have my own private opinion that there is no such thing as preaching Christ and Him crucified, unless we preach what nowadays is called Calvinism. It is a nickname to call it Calvinism; Calvinism is the gospel, and nothing else. I do not believe we can preach the gospel, if we do not preach justification by faith, without works; nor unless we preach the sovereignty of God in His dispensation of grace; nor unless we exalt the electing, unchangeable, eternal, immutable, conquering love of Jehovah; nor do I think we can preach the gospel, unless we base it upon the special and particular redemption of His elect and chosen people which Christ wrought out upon the cross; nor can I comprehend a gospel which lets saints fall away after they are called, and suffers the children of God to be burned in the fires of damnation after having once believed in Jesus. Such a gospel I abhor." -- C.H. Spurgeon.

"The doctrines of original sin, election, effectual calling, final perseverance, and all those great truths which are called Calvinism—though Calvin was not the author of them, but simply an able writer and preacher upon the subject—are, I believe, the essential doctrines of the Gospel that is in Jesus Christ." -- C.H. Spurgeon.

See also Free Will: A Slave, and Are You Sure You Like Spurgeon?

Say you don't agree with his Calvinism, say he wasn't the best example of Calvinism, but don't say he wasn't a Calvinist. That just makes you look ignorant or dishonest.

The Duty of Social Covenanting

by G.H. Milne.

At the time of the Westminster Assembly the people of Scotland , England and Ireland solemnly engaged in an event we can term social covenanting. Jointly they signed their names to a document known as the Solemn League and Covenant; and it was this SL&C which was at the heart of attempts to bring about a uniformity of religion in the three kingdoms. We are familiar with the religious documents that come down to us from the Westminster Assembly, but most Presbyterians forget that these important statements of biblical truth were intended to be the basis of a religious uniformity guaranteed by the subscription of all classes of society to the Solemn League and Covenant.

When these seventeenth-century citizens of the British Isles jointly and publicly committed themselves to the sentiments expressed in the SL&C they were engaging in the duty of social covenanting. A covenant is a mutual engagement by two parties agreeing to take certain actions and receiving certain promises. Such social human covenants are both civil and religious. They are concerned with a man’s duty as a citizen and his duty as a member of the visible church. While an individual can engage in a personal covenant with God, when a society does so, this is called a social covenant.

One writer has defined social covenanting: It is a solemn religious transaction in which men, with joint concurrence, avouch the Lord to be their God, and engage, in all the relations of life, to serve him by obedience to his law, in the performance of all civil and religious duties in the confidence of his favour and blessing in the fulfilment to them of his gracious promises. [1]

* But is social covenanting a duty Christians, nations and churches should engage in today?

i. This practice has seemed obvious or natural even to pagan societies. The sailors of Tarshish in Jonah’s day engaged in a public vow or covenant to the Lord: “Then the men feared the LORD exceedingly, and offered a sacrifice unto the LORD, and made vows” Jon 1: 16 .

ii. The Bible also teaches the duty of social covenanting by precept. It is biblical to vow to the Lord. “Vow, and pay unto the LORD your God” Ps 76:11; God’s people are to swear to the Lord: “And thou shalt swear, The LORD liveth, in truth, in judgment, and in righteousness” Jer 4:2.

iii. The Bible also teaches the imperative of social covenanting by example. “Thou hast avouched the LORD this day to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken unto his voice: And the LORD hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his commandments” Deut 26:17-18; “So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem” Jos 24:25; “And Jehoiada made a covenant between the LORD and the king and the people, that they should be the LORD’S people; between the king also and the people” 2 Kings 11:17.
Covenanting is a moral imperative and is a duty which has not been abrogated under the New Testament.

iv. There are also prophecies in the Old Testament which predict social covenanting in the New Testament era. “In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the LORD of hosts” Is 19:18; “They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves to the LORD in a perpetual covenant that shall not be forgotten” Jer 50:5.

v. The New Testament is not silent about public covenanting. Paul urges New Testament believers to give themselves to God: “Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God…”Rom 6:13 . In his letter to the Corinthians Paul says of the Macedonian Christians that they “first gave their own selves to the Lord, and unto us by the will of God”. This “giving their own selves to the Lord” is language consistent with the practice of social covenanting.

vi. Covenant breaking which Paul denounces in his catalogue of sins presupposes a public covenanting in New Testament times: Rom 1:31 .

vii. God described His covenant relationship with His people by the imagery of marriage. Compare Hosea 2:18-20 where the covenant relationship is expressed in marriage terms; and Eph 5:30.

An objection that these covenant references are only about an individual’s relationship with God in the Covenant of Grace is countered by the insight that the Holy Spirit envisages a covenanting of a nation in New Testament times. Isa 62:4 prophesies: “Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married”. A marriage of the land implies a national betrothal of the inhabitants of the nation. That a nation formally honours God implies a public owning of the Christian faith. Psalm 144:15 affirms: “happy is that people, whose God is the LORD”.

* Social covenanting binds a person to his obligations to God

While social covenants do not add anything to the Word of God, they bind a person more strongly to commitment to that Word. An oath brings an individual under a greater obligation to keep the Law of God.

* Social covenants obligate future generations as well as the generation who first swore the covenant. Social covenants are binding on posterity or until the aim of the covenant has been fulfilled.

i. The Bible affords ample evidence of the binding nature of a social covenant upon posterity. Compare Gen 28:13 with Hosea 12:4-5: “he found him in Bethel, and there he spake with us; Even the LORD God of hosts”. Or, Deut 5:2-3: 2 “The LORD our God made a covenant with us in Horeb. The LORD made not this covenant with our fathers, but with us, even us, who are all of us here alive this day. The LORD talked with you face to face in the mount out of the midst of the fire”. Forty years after covenanting with God at Sinai, Moses declares that those who were not even born at the giving of the Law were still embraced by the covenant their fathers had entered into. See also Deut 29:10-15, where the posterity is explicitly mentioned as being included in the covenant: “Neither with you only do I make this covenant and this oath; But with him that standeth here with us this day before the LORD our God, and also with him that is not here with us this day”.

ii. Neither is this covenant continuity only seen in the Mosaic administration of the covenant of grace. A covenant was made between the children of Israel and the Gibeonites as it is recorded in Joshua 9:15. Over four hundred years later in 2 Sam. 21:1 God states that a famine occured because of the broken covenant, which he alludes directly to in verse 2: “Then there was a famine in the days of David three years, year after year; and David enquired of the LORD. And the LORD answered, It is for Saul, and for his bloody house, because he slew the Gibeonites”.

iii. The descendents of covenanters are also held responsible for violating earlier covenants.: Jer 11:10: “…the house of Israel and the house of Judah have broken my covenant which I made with their fathers”.

iv. Infant baptism, of course, is an example of holding to this same principle of the continuity of covenant privilege and obligation.

v. The world even acknowledges that we are bound by treaties or covenants made with other nations by an earlier generation.

* The principle behind covenant obligations of posterity is that of the federal right of parents to take on obligations for their children. This is also a divinely sanctioned process.

i. This is seen in the case of Levi’s association with the actions of Abraham: “Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him” Heb 7:9-10.

* What, therefore, is the reason for this continuing obligation to be faithful to the covenants entered into by our fathers?

i. As we have seen, God requires it in His Word.

ii. Nations are moral persons which take on the obligations in each generation entered into by an earlier generation. While generations pass away, God who is a party to covenants remains in existence, and the nation as a moral person continues to exist.

iii. Nations as moral persons always remain obligated to obey God.

iv. Covenanting is a means to grow in holiness, and each generation needs to be sanctified and therefore rightly should use the covenants for this purpose also.

* There is great value for a society to remain faithful to past covenants.

i. Covenanting by generations succeeding the original covenanters helps to engender a greater sense of thankfulness for God’s care for a nation and society. Acts 3:28 .

ii. It increases confidence in the gracious promises of God, because a covenanter recognisers that God’s grace does not die with an earlier generation. Moses can therefore encourage the people “he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them” Deut 4:31 .

iii. Covenanting is a dynamic motive for prayer: Jer 14:21: “Do not abhor us, for thy name’s sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us”.

iv. Covenanting is a protective shield around the Lord’s people. Lev 26:44-45.

v. It assures a unity in the church throughout the generations if the modern church is faithful to the attainments of their fathers.

* Covenanting is an extraordinary and an occasional duty.

1. The Bible gives us various times and circumstances when social covenanting can take place.

i. When the church is apostate or apostatising: Jer 50:4-5

ii. In times of suffering: Neh 9:1,38; 2 Chr 34:29-32.

iii. In times of public reformation: 2 Kings 23:1-3.

iv. In Times of thankfulness for special deliverances: 2 Kings 11:17-20; Ps 76:11.

v. When the church and nation are lukewarm towards God: Deut 29:10-15.

vi. To strengthen the Lord’s people when they are engaging in a dangerous enterprise: Ps 44:3; Heb. 11:32-35.

vii. When the Lord is blessing us: Is 44:3-5.

viii. In times of schism and when unity in the truth needs to be asserted.

* Covenanting has a long history in New Testament times; and can be found in the times of Irenaeus, Justin Martyr and Tertullian; among the Waldenses and Bohemian brethren; in Germany, France , Switzerland, tthe Netherlands , in the early days of the American colonies ; and most notably in Scotland; England and Ireland at the time of the Second Reformation.

* In the nations planted by the United Kingdom, there is a continuing obligation to keep the National Covenant of Scotland and the Solemn League and Covenant in our present generation.

i. These covenants contain laudable and biblical ambitions which have not yet been realised. Their central focus is the complete reformation of church and society, including the absence of false religion of any sort; and the uniformity of religion in doctrine, discipline and presbyterian government throughout Britain, and by implication former colonies of Britain, like the US, Canada, Australia and New Zealand.

ii. The parties of these covenants remain; namely the nations and their offspring as moral persons; and God before whom these covenants were sworn.

iii. These covenants were sworn officially sanctioned by acts of parliaments and solemnly entered into by our forefathers. If we would not lightly renege on a treaty entered into with another nation; how much more should we be jealous of a covenant entered into with God Himself?

iv. If we love our nation and its inhabitants as we are bound to do according to the inviolable Law of God, we will want to subscribe these covenants especially in the light of God’s own view of what should happen to covenant breakers: “And if ye walk contrary unto me, and will not hearken unto me; I will bring seven times more plagues upon you according to your sins. I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your high ways shall be desolate. And if ye will not be reformed by me by these things, but will walk contrary unto me; Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy” Lev. 26:21-25.

Andrew Symington has written of the Second Reformation Reformers: ‘The reformers of those days acted upon the principle of holding fast past attainments, advancing in reformation, and extending its blessings to others. They appreciated the privileges which were transmitted to them from their fathers, and, when threatened with deprivation of them, they stood forth in their defence, and held fast what they had. Nor did they stand still, as though they were already perfect. They mediated and planned the union of the kingdom in one happy uniformity and peace; and casting their eye abroad, they contemplated the enlargement of the kingdom of the Saviour. They were animated with a spirit of enlarged love to God, and benevolence to men upon religious principles’. These should be the sentiments of today’s believers also.


[1] William Roberts, The Reformed Presbyterian Catechism (New York: R. Craighead, 1853), 135-136.

(posted with permission from the author)

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.

A Way of Arguing with God in Prayer

I am consumed away with sickness, all my bones are vexed, and my soul is in horrible fear. But, Lord, how long wilt thou thus entreat me? I am wearied for sobbing; I water my bed with tears.
Psalm 6:2, 6.

Let us imagine that David thus speaketh: O Lord, mayest thou, who ever hast taken care of me from my mother’s womb, now forget me, the workmanship of thine own hands? Mayest thou, that hast declared thyself so merciful unto me in all my tribulations, now, in the end, take thy mercies clean from me? Hast thou no pity, O Lord? Dost thou not behold that I am pined and consumed by this grievous torment, wherein not only is my tender flesh, but also my very bones, (the strongest part of the body,) so vexed, that neither is there beauty nor strength left unto me? If these anguishes occupied the body only, yet were the pain almost insufferable; but, O Lord, so horribly is my soul tormented, that albeit it be immortal, yet it so quaketh and trembleth, as if very death should devour it. And thus I sustain most grievous torments both in body and soul of so long continuance, that it appeareth unto me, thou hast forgotten to be merciful. O Lord, how long wilt thou entreat me in this manner. Hast thou forgotten thy loving mercies; or hast thou lost thy fatherly pity? I have no longer strength to cry, yea, and for sobs and groans I am so weary, that my breath faileth me; the tears of mine eyes wherewith nightly I have wet my bed, have borne witness of my unfeigned dolor; but now, my eyes are waxen dim, and my whole strength is dried up.

In all these lamentable complaints, David speaketh unto God, as he would speak to a man who was ignorant what another man suffered; whereof it may be understood how the most prudent and the most spiritual man judgeth of God in the time of trouble. Assuredly he thought that God taketh no care for him; and therefore doth he, as it were, accuse God of unmindfulness, and that he looketh not upon him with the eyes of his accustomed mercy, as clearly by these words may be espied. And yet are David’s troubles the first ground and cause why he maketh his prayers, and claimeth to be heard: not that troubles, as before is noted, are sufficient by themselves for God’s deliverance; but in recounting his dolor, David hath a secret access to God’s mercy, which he challengeth and claimeth of duty to appertain to all His, who in the time of trouble call for his support, help, and aid. And it is the same ground that Job taketh, where he saith,

“Is it profitable unto thee, that thou violently oppress me? Wilt thou despise the work of thine own hands? Thou hast formed and made me altogether; and wilt thou now devour me? Remember, I beseech thee, that thou hast fashioned me as a mould, and that thou shalt bring me to dust: thou hast covered me with skin and flesh; with
sinews and bones hast thou joined me, with life and gentleness hast thou beautified me, and thy prudence hath kept my spirit.” (Job 10).

Here may be espied upon what ground these two stood in their most grievous pains. Their trouble moved them to complain, and to appeal to the great mercy of God, which, as they allege, even so is it most sure, he may deny to none that ask it: for as the trouble of his creatures is no advantage unto God, so, to deny mercy when it is asked, were to deny himself. And herein, dearly beloved, I heartily wish you to rejoice. For I can be witness, how constantly you have called for grace, in your anguishes; and your own conscience must testify, that oftentimes you have found release and comfort in such measure, that you have been bold to triumph against your adversaries, in Christ Jesus our Savior. Be nothing afraid, albeit presently you feel not your accustomed consolation. That shall hurt you no more, than the troubles of David and Job did hurt them, who in the time that they spake these former words, found no more consolation than you do now, in the most extremity of your trouble. Neither yet did they hastily obtain comfort: for David saith, “O Lord, how long wilt thou so cruelly punish me?” And yet, we know most assuredly, that they were heard, and that they obtained their own heart’s desire; as no doubt every man shall, who in time of trouble, be it spiritual or corporal, appealeth to God’s mercy alone.

-- John Knox, from "A Fort for the Afflicted in an Exposition upon the Sixth Psalm of David," etc., ( a version of which, though not the one quoted above, can be found here).

Jerusalem

If thee, Jerus'lem, I forget,
      skill part from my right hand.

My tongue to my mouth's roof let cleave,
      if I do thee forget,
   Jerusalem, and thee above
      my chief joy do not set.

A Sabbath Day Meditation: Of Making Right Use of the Scripture

Though a man had a precious jewel and a rich, yet if he wist not the value
thereof, nor wherefore it served, he were neither the better nor richer of a
straw. Even so, though we read the scripture, and babble of it never so
much, yet if we know not the use of it, and wherefore it was given, and
what is therein to be sought, it profiteth us nothing at all. It is not enough,
therefore, to read and talk of it only, but we must also desire God, day and
night instantly, to open our eyes, and to make us understand and feel
wherefore the scripture was given, that we, may apply the medicine of the
scripture, every man to his own sores; unless that we intend to be idle
disputers, and brawlers about vain words, ever gnawing upon the bitter
bark without, and never attaining unto the sweet pith within, and
persecuting one another in defending of lewd imaginations and fantasies of
our own invention.

-- William Tyndale, Prologue to the Five Books of Moses.

A Concise Argument Against Holy Days

by John Brown of Haddington, excerpted from A Compendius View of Natural and Revealed Religion (Reformation Heritage Books edition, 2002).

Men cannot, without sin, appoint any holy days. 1. God has marked the weekly sabbath with peculiar honour, in his command and word. But, if men appoint holy days, they detract from its honour: And wherever holy days of men's appointment are much observed, God's weekly sabbath is much profaned, Exodus 20:8; Ezekiel 43:8. 2. God never could have abolished his own ceremonial holy days, in order that men might appoint others in their room, Colossians 2:16-23; Galatians 4:10, 11. 3. God alone can bless holy days, and render them effectual to promote holy purposes; and we have no hint in his word, that he will bless any appointed by men, Exodus 20:11. 4. By permitting, if not requiring us to labour six days of the week in our worldly employments, this commandment excludes all holy days of men's appointment, Exodus 20:8, 9. If it permit six days for our worldly labour, we ought to stand fast in that liberty with which Christ hath made us free, Galatians 5:1; 1 Corinthians 7:23; Matthew 15:9. If it require them, we ought to obey God rather than men, Acts 4:19; 5:29. -- Days of occasional fasting and thanksgiving are generally marked out by the providences of God: And the observation of them does not suppose any holiness in the day itself, Joel 1:14; 2:15; Acts 13:2; 14:23; Matthew 9:15.

Christ our Wisdom, Righteousness, and Sanctification

Where it is said that Jesus Christ is given to us to be our redemption, [1 Cor. 1:30] St. Paul declares at the same time how it is done, namely because (he says) he is given us to be our wisdom, righteousness, and sanctification. And how for wisdom? In order that our whole mind may rest upon him and not wander from him on this side or that. Again, he is given us to be our righeousness, in order there should not be any spot or wrinkle in us when we appear before the face of our God, but that the blood of Jesus Christ should suffice us for the whole of our uprightness. Also he is given to us for our sanctification, in order that we should be renewed by his Holy Spirit. And whoever separates these things one from another intends to tear Jesus Christ in pieces as much as lies in him.

~~John Calvin, Sermon on Ephesians 5:25-27.