Saturday, December 29, 2012
I haven't read this book entirely. Just now I picked it up and read a small section near middle and appreciate what Charles Spurgeon has to say. Enjoy.
Another motive for abundantly uttering the praises of God is that other voices are clamorous to drown it. What a noisy world this is with its conflicting, discordant cries. "Here," cries on. "Look there," shouts another. This uproar would drown the notes of God's praise unless His people uttered them again and yet again. The more there is said against our God, the more we should speak for Him.
Whenever you hear a man curse, it would be wise to say aloud, 'Bless the Lord." Say it seven times for every time he curses, and make him hear it. Perhaps he will want to know what you are doing, which will then give you an opportunity of asking what he is doing. He will have more difficulty in explaining himself than you will in explaining yourself. Do try if you can to make up for the injuries done to the dear and sacred name of God by multiplying your praises in proportion as you hear Him spoken ill of, I say, unless you give forth abundant utterance, God's praise will be buried under heaps of Blasphemy, ribaldry, nonsense, error, and idle talk. Abundantly utter it so that some of it, at least, may be heard.
To read more purchase the book here.
Tuesday, October 23, 2012
Saturday, October 13, 2012
To wear inadequate clothing is to deny that you are a sinner and that you need a Saviour. Immodesty is actually a denial of the gospel, and it has no place in the life of a believer. Wearing inadequate clothing says that you don’t need God’s covering, that you don’t think you’re sinful, or that you are content in your sin. Calvin said that immodesty was an expression of despising the Master, “who intended clothing to be a sign of shame.”
Read the rest here.
Sunday, October 07, 2012
Thursday, September 27, 2012
The position which has come to be labeled "theonomy" today thus holds that the word of the Lord is the sole, supreme, and unchallengeable standard for the actions and attitudes of all men in all areas of life. Our obligation to keep God's commands cannot be judged by any extrascriptural standard, such as whether its specific requirements (when properly interpreted) are congenial to past traditions or modern feelings and practices.
Jesus My Savior
When any of us come to Christ for salvation, it is with a sense of our sin and misery before God. Our very need of the Savior arises from a conviction of sin, brought home to our hearts by the Holy Spirit showing our guilt for violating God's commandments. As Paul wrote, "I had not known sin except through the law" (Rom. 7:7). The law defines what sin is (1 John 3:4). As such the law cannot be our personal vehicle for gaining favor with God. It rather aims at Christ as our only righteousness, tutoring us that justification must be by faith in Him (Rom. 10:4; Gal. 3:24).
So theonomy teaches that since the fall it has always been unlawful to use the law of God in hopes of establishing one's own personal merit and justification, in contrast or complement to salvation by way of promise and faith. As Paul said, it was "through the law" that he learned to "die to the law" as a way of self-salvation (Gal. 2:9). Commitment to obedience is but the lifestyle of faith, a token of gratitude for God's redeeming grace. "By grace you have been saved through faith... not of works.... We are His workmanship, created in Christ Jesus unto good works, which God previously prepared that we should walk in them" (Eph. 2:8-10).
In What is Faith? J. Gresham Machen urged that "a new and more powerful proclamation of that law is perhaps the most pressing need of the hour.... A low view of laws always brings legalism in religion; a high view of law makes a man a seeker after grace. Pray God that the high view may again prevail" (pp. 141-142).
Jesus My Lord
After coming to Christ in faith and repentance we all naturally ask how a Christian should live. A. A. Hodge answers: "While Christ fulfilled the law for us, the Holy Spirit fulfils the law in us, by sanctifying us into complete conformity to it" (The Confession of Faith, p. 251). Paul wrote in Romans 8:4-9 that unregenerate men are enemies of God who cannot submit to His law, but those who walk by the Holy Spirit subject themselves to that law. Paul himself endorses that we should "delight in the law after the inward man" (Rom. 7:22).
The Christian confesses that Jesus is the Lord, thus looking to the directives of Jesus to guide his life. Jesus said "if you love me, you will keep my commandments" (John 14:15). Moreover, we will strive to teach others to observe whatever He has commanded us (Matt. 28:18-20). Such healthy and necessary moral standards are surely not burdensome to the believer who bows to Christ as the Lord (1 John 5:3).
As our Lord, moreover, Jesus teaches us that man is to live by every word that proceeds from the mouth of God (Matt. 4:4). We have no right to edit God's commandments for ourselves, deciding to follow those which agree with our preconceived ideas and rejecting the others. James teaches that we are not to become "judges of the law," but rather doers of that law (4:11-12); to break even one point of it is to be guilty of breaking it all (2:10). The whole law is our duty, except where the Lawgiver and Lord reveals otherwise. God forbids us to diminish His commands on our own authority (Deut. 4:2). "Every scripture" (even the Old Testament) is profitable, said Paul, for "instruction in righteousness" so that we would be thoroughly equipped for every good work (2 Tim. 3:16-17).
Accordingly theonomy views God's laws directing moral behavior to be a reflection of His unchanging character; such laws are not arbitrary, but objectively, universally, and absolutely binding. It is God's law that "you are to be holy because I am holy" (1 Peter 1:16, citing Leviticus). The law may not be criticized or challenged by us. It is "holy, righteous and good" (Rom. 7:12). This moral law was revealed to Israel in oracles and ordinances, but even the Gentiles show the work of the law upon their hearts and know its ordinances from the natural order and inward conscience (Rom. 1:32; 2:14-15). Who, then, is under the authority of God's law? Paul answers "all the world" (Rom. 3:19).
The law revealed by Moses and subsequent Old Testament authors was given within a covenantal administration of God's grace which included not only moral instruction, but gloriously and mercifully "promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all fore-signifying Christ to come" (Westminster Confession of Faith VII.5). God's revelation itself teaches us that New Covenant believers, who have the law powerfully written on their hearts (Jer. 31:31ff.; Heb. 8:8-12), no longer follow the foreshadows and administrative details of the old covenant. They are obsolete (Heb. 8:13), having been imposed only until the time when the Messiah would come (Heb. 9:10; Col. 2:17). Thus, for example, on the basis of God's own instruction, we no longer resort to animal sacrifices at the temple and a Levitical priest (Heb. 7-10); the cultic dietary laws have been set aside, for God has cleansed the unclean meats (representing the Gentiles) from which Israel was to be separate or holy (Acts 10).
Theonomy teaches, then, that in regard to the Old Testament law, the New Covenant surpasses the Old Covenant in glory, power, and finality. The New Covenant also supersedes the Old Covenant shadows, thereby changing the application of sacrificial, purity, and "separation" principles, redefining the people of God (e.g., Matt. 21:43), and also altering the significance of the promised land (e.g., Rom. 4:13; 1 Peter 1:4).
What is crucial to notice here is that theonomic ethics comes to these conclusions on the basis of Biblical instruction. Men have no right to alter or spurn Old Testament laws on their own say-so, social traditions, or preconceived ideas about what is morally appropriate or inappropriate in the Mosaic law. They have no right to include more in the discontinuity between old and new covenants than can be warranted from divine revelation.
Theonomy thus teaches that we should presume that Old Testament laws continue to be morally binding in the New Testament unless they are rescinded or modified by further revelation. Theonomy's methodology stands squarely against that of dispensational theology which maintains that all of the Old Testament commandments should be deemed -- in advance of exegesis -- to be abrogated, unless they are repeated in the New Testament.
On this issue the words of our Lord are definitive and clear in Matthew 5:17-19. Jesus declared that he did not come not abrogate the Old Testament Law and Prophets, but to give them their full measure. John Murray wrote that Jesus' "fulfillment" of the law "refers to the function of validating and confirming the law and the prophets" (Principles of Conduct, p. 150). With respect to the Old Testament's moral standards, Jesus went on to insist that until the end of the physical cosmos, not the slightest stroke of the law will pass away. "Therefore whoever shall break one of these least commandments and teach men so shall be called least in the kingdom of heaven." Jesus confirmed the validity of the law, even down to its least commandment, and censures anyone who dares to teach otherwise (without authorization from the Lawgiver Himself). New Testament Christians must operate on the presumption of continuity with the Old Testament moral code.
King of Kings
That general continuity which we presume with respect to the moral standards of the Old Testament applies to political ethics. John Murray called it a fatal error "if it is thought that the Christian revelation, the Bible, does not come to the civil authority with a demand for obedience to its direction and precept as stringent and inescapable as it does to the individual, to the family, and to the church"
In addition to being the Head of the church, Christ has been made King over all other earthly kings (1 Tim. 6:15), the "ruler of the kings of the earth" (Rev. 1:5); to Him by right they owe allegiance and obedience. He has been invested with all authority in heaven as well as on earth (Matt. 28:18), and it is to be our prayer that God's will be done on earth just as perfectly as it is in heaven (Matt. 6:10). Jehovah has established His Son as King upon His holy hill, and thus the kings and judges of the earth are now required to submit reverently to Him and serve the Lord (Ps. 2:6-12).
So theonomy teaches that civil rulers are morally obligated to enforce those laws of Christ, found throughout the Scriptures, which are addressed to magistrates (as well as to refrain from coercion in areas where God has not prescribed their intervention). As Paul wrote in Romans 13:1-10, magistrates -- even the secular rulers of Rome -- are obligated to conduct their offices as "ministers of God," avenging God's wrath (compare 13:4 with 12:19) against criminal evil-doers. They will give an account on the Final Day of their service before the King of kings, their Creator and Judge. Christian involvement in politics calls for recognition of God's transcendent, absolute, revealed law as a standard by which to judge all social codes and political policies. The Scottish theologian, William Symington, well said: "It is the duty of nations, as subjects of Christ, to take his law as their rule. They are apt to think enough that they take, as their standard of legislation and administration, human reason, natural conscience, public opinion or political expediency. None of these, however, nor indeed all of them together, can supply a sufficient guide in affairs of state" (Messiah the Prince, p. 234).
The Apostle Paul affirmed that one of the uses of the Old Testament law which we know to be good is the restraint of criminal behavior (1 Tim. 1:8-10). Jesus endorsed the penal sanctions of the Old Testament law, condemning those who would make them void by their own human traditions (Matt. 15:3-4). Paul likewise upheld the penal standards of the Mosaic judicial law (Acts 25:11). The author of Hebrews leaves us no doubt about the inspired New Testament perspective on the Mosaic penalties, saying "every transgression and disobedience received a just recompense of reward" (2:2). God requires that judges not punish too harshly or too leniently, but assign a penalty proportionate to the crime (cf. "an eye for an eye..."). To uphold genuine justice in their punishments, magistrates need the direction of God's law. In observing the law which God revealed to Israel, all nations should respond "what great nation is there that has statutes and ordinances so righteous as all this law?" (Deut. 4:8).
Although Israel as a political body has expired -- and along with it its judicial law as a constitution -- the general equity of those judicial laws is still required (Westminster Confession XIX.4). Similarly, when a public library goes out of business (and your library card thus expires), the truth of what was written in its books is not abolished or changed. Political codes today ought to incorporate the moral requirements which were culturally illustrated in the God-given, judicial laws of Old Testament Israel. George Gillespie, widely regarded as the most authoritative theologian at the Westminster Assembly, wrote: "the will of God concerning civil justice and punishments is no where so fully and clearly revealed as in the judicial law of Moses.... He who was punishable by death under the judicial law is punishable by death still" ("Wholesome Severity Reconciled...," 1645).
Those who do not favor taking God's law as the ultimate standard for civil morality and public justice will be forced to substitute some other criterion. The civil magistrate cannot function without some standard of good and evil. If that standard is not the revealed law of God, then in some form or expression it will have to be a law of men -- the standard of self-law or autonomy. Men must choose in their civil affairs to be governed by God's law (theonomy), or be ruled by tyrants, and acquiesce to increasing social degeneracy.
Wednesday, September 26, 2012
Peter I. Hupalo
Sunday, September 23, 2012
What a state of privilege! It includes our justification before God, but the term “acceptance” in the Greek means more than that. It signifies that we are the objects of divine complacence, nay, even of divine delight. How marvellous that we, worms, mortals, sinners, should be the objects of divine love! But it is only “in the beloved.” Some Christians seem to be accepted in their own experience, at least, that is their apprehension. When their spirit is lively, and their hopes bright, they think God accepts them, for they feel so high, so heavenly-minded, so drawn above the earth! But when their souls cleave to the dust, they are the victims of the fear that they are no longer accepted. If they could but see that all their high joys do not exalt them, and all their low despondencies do not really depress them in their Father’s sight, but that they stand accepted in One who never alters, in One who is always the beloved of God, always perfect, always without spot or wrinkle, or any such thing, how much happier they would be, and how much more they would honour the Saviour! Rejoice then, believer, in this: thou art accepted “in the beloved.” Thou lookest within, and thou sayest, “There is nothing acceptable here!” But look at Christ, and see if there is not everything acceptable there. Thy sins trouble thee; but God has cast thy sins behind his back, and thou art accepted in the Righteous One. Thou hast to fight with corruption, and to wrestle with temptation, but thou art already accepted in him who has overcome the powers of evil. The devil tempts thee; be of good cheer, he cannot destroy thee, for thou art accepted in him who has broken Satan’s head. Know by full assurance thy glorious standing. Even glorified souls are not more accepted than thou art. They are only accepted in heaven “in the beloved,” and thou art even now accepted in Christ after the same manner.
Wednesday, September 19, 2012
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Wednesday, September 12, 2012
Friday, September 07, 2012
The peculiar favour of God to the saints. Observe,
(1.) Their character, Psa_36:7. They are such as are allured by the excellency of God's loving-kindness to put their trust under the shadow of his wings. [1.] God's loving-kindness is precious to them. They relish it; they taste a transcendent sweetness in it; they admire God's beauty and benignity above any thing in this world, nothing so amiable, so desirable. Those know not God that do not admire his loving-kindness; and those know not themselves that do not earnestly covet it. [2.] They therefore repose an entire confidence in him. They have recourse to him, put themselves under his protection, and then think themselves safe and find themselves easy, as the chickens under the wings of the hen, Mat_23:37. It was the character of proselytes that they came to trust under the wings of the God of Israel (Rth_2:12); and what more proper to gather proselytes than the excellency of his loving-kindness? What more powerful to engage our complacency to him and on him? Those that are thus drawn by love will cleave to him.
(2.) Their privilege. Happy, thrice happy, the people whose God is the Lord, for in him they have, or may have, or shall have, a complete happiness. [1.] Their desires shall be answered, (Psa_36:8): They shall be abundantly satisfied with the fatness of thy house, their wants supplied; their cravings gratified, and their capacities filled. In God all-sufficient they shall have enough, all that which an enlightened enlarged soul can desire or receive. The gains of the world and the delights of sense will surfeit, but never satisfy, Isa_55:2. But the communications of divine favour and grace will satisfy, but never surfeit. A gracious soul, though still desiring more of God, never desires more than God. The gifts of Providence so far satisfy them that they are content with such things as they have. I have all, and abound, Phi_4:18. The benefit of holy ordinances is the fatness of God's house, sweet to a sanctified soul and strengthening to the spiritual and divine life. With this they are abundantly satisfied; they desire nothing more in this world than to live a life of communion with God and to have the comfort of the promises. But the full, the abundant satisfaction is reserved for the future state, the house not made with hands, eternal in the heavens. Every vessel will be full there. [2.] Their joys shall be constant: Thou shalt make them drink of the river of thy pleasures. First, There are pleasures that are truly divine. “They are thy pleasures, not only which come from thee as the giver of them, but which terminate in thee as the matter and centre of them.” Being purely spiritual, they are of the same nature with those of the glorious inhabitants of the upper world, and bear some analogy even to the delights of the Eternal Mind. Secondly, There is a river of these pleasures, always full, always fresh, always flowing. There is enough for all, enough for each; see Psa_46:4. The pleasures of sense are putrid puddle-water; those of faith are pure and pleasant, clear as crystal, Rev_22:1. Thirdly, God has not only provided this river of pleasures for his people, but he makes them to drink of it, works in them a gracious appetite to these pleasures, and by his Spirit fills their souls with joy and peace in believing. In heaven they shall be for ever drinking of those pleasures that are at God's right hand, satiated with a fulness of joy, Psa_16:11. [3.] Life and light shall be their everlasting bliss and portion, Psa_36:9. Having God himself for their felicity, First, In him they have a fountain of life, from which those rivers of pleasure flow, Psa_36:8. The God of nature is the fountain of natural life. In him we live, and move, and have our being. The God of grace is the fountain of spiritual life. All the strength and comfort of a sanctified soul, all its gracious principles, powers, and performances, are from God. He is the spring and author of all its sensations of divine things, and all its motions towards them: he quickens whom he will; and whosoever will may come, and take from him of the waters of life freely. He is the fountain of eternal life. The happiness of glorified saints consists in the vision and fruition of him, and in the immediate communications of his love, without interruption or fear of cessation. Secondly, In him they have light in perfection, wisdom, knowledge, and joy, all included in this light: In thy light we shall see light, that is, 1. “In the knowledge of thee in grace, and the vision of thee in glory, we shall have that which will abundantly suit and satisfy our understandings.” That divine light which shines in the scripture, and especially in the face of Christ, the light of the world, has all truth in it. When we come to see God face to face, within the veil, we shall see light in perfection, we shall know enough then, 1Co_13:12; 1Jo_3:2. 2. “In communion with thee now; by the communications of thy grace to us and the return of our devout affections to thee, and in the fruition of thee shortly in heaven, we shall have a complete felicity and satisfaction. In thy favour we have all the good we can desire.” This is a dark world; we see little comfort in it; but in the heavenly light there is true light, and no false light, light that is lasting and never wastes. In this world we see God, and enjoy him by creatures and means; but in heaven God himself shall be with us (Rev_21:3) and we shall see and enjoy him immediately.
Tuesday, August 07, 2012
From The Institutes of Biblical Law. R. J. Rushdoony, pg. 593
A principle which applies to the tongues of unwed young ladies as well. Slander is too commonplace.
"A husband can defame his wife not only by speech but by distrust. If he refuses to allow her those duties and privileges which she is competent to administer, he has defamed her. To cite an example: a husband regularly belittled his wife's financial competence and often cited as a joke a foolish checkbook error she had made. The error was real enough, but it was not a true report of her character. Her little gift shop had twice saved him from serious trouble in his own business; on one occasion, he had over-expanded too rapidly when business was very good and then faced bankruptcy; her nest egg, derived from her shop, saved him, but it was never repaid nor publicly acknowledged. On another occasion, bad investments hurt him financially, and her funds provided a needed payment on his building. This husband regularly slandered his more capable wife without ever formally telling a lie: he simply cited a few facts which gave a false picture of a very capable woman. Truth itself can be slanderous, if it is used to give a partial or distorted picture."
Monday, May 07, 2012
Sunday, May 06, 2012
Friday, April 20, 2012
Thank you for your email. We happen to already be familiar with your story as presented in “Tangled,” and even know a little more about your backstory than you do, and so we do have some thoughts for you.
We will be unusually blunt, because we know you are not a real person with feelings; you are the carefully written, cast, voiced, sketched, sculpted, scanned, painted, rigged, animated, rendered, and composited brainchild of John Lasseter, Glen Keane, and the Disney scriptwriting committee. We’re talking to you, polygons.
And not only were you meticulously handcrafted by others: Your entire universe was built around you, detail by detail, by these same imagineers. Your particular situation, down to Flynn’s serendipitous appearance in your window – your moral dilemmas, down to your conflicts with your mother – the characters you ran into, down to the last pub thug – didn’t just happen, but were deliberated over by a bunch of businessmen for approximately ten years. Everything about your world, including the ethical system by which it operates, came out of somebody’s head.
But here you are, in the middle of it, and you need advice. Let’s get down to helping you out! We would like to propose the following course of action for you:
Continue reading here to find out what Rapunzel should do.
Monday, April 16, 2012
Read the rest here.
Sunday, April 15, 2012
The Institutes of Biblical Law by Rousas John Rushdoony
The Sixth commandment pg. 223
Rousas John Rushdoony said:
Tuesday, April 10, 2012
The United Nations, China, Hillary Clinton, and a few godly Christians are wrestling over the future of the newest nation in the world—Southern Sudan. Geoff Botkin returns from leading a team of men to this new nation for high-level meetings with the leaders there. How do you build a nation’s economy and political state on biblical principle? The same way they did it here—and the same way we’re trying to rebuild it here!
This may be one of the most highly educational, insightful, and visionary interviews Generations with Vision has ever done. SHARE THIS ONE WITH YOUR CHILDREN TOO!
Monday, April 02, 2012
Biblical Economics: A complete study course
Biblical Economics in Comics
Sunday, April 01, 2012
"The people of Uganda have driven Kony out of their nation. The people of South Sudan have already pushed Kony out of their country. They also pushed the well-armed soldiers of Omar al-Bashir out of their country. They are the first people in nearly a century to push back a Jihadist Muslim army. These triumphant people have won their freedom and they are leading Eastern Africa into practices of maturity, justice and, now, moral conquest."
Read the rest of this inspiring chronicle on Western Conservatory
Friday, March 30, 2012
The Philosophy of the Christian Curriculum, chapter 11. Rushdoony
Thursday, March 29, 2012
"...the source of energy and power is radically different in the Biblical faith from that in the humanistic creed. For the orthodox Christian, who grounds his philosophy of history on the doctrine of creation, the mainspring of history is God. Time rests on the foundation of eternity, on the eternal decree of God. Time and history therefore have meaning because they were created in terms of God's perfect and totally comprehensive plan. Every blade of grass, every sparrow's fall, the very hairs of our head, are all comprehended and governed by God's eternal decree, and all have meaning in terms of it. The humanist faces a meaningless world in which he must strive to create and establish meaning. The Christian accepts a world which is totally meaningful and in which every event moves in terms of God's predestined purpose, and when man accepts God as his Lord and Christ as his Savior, every event works together for good to him, because he is now in harmony with that meaning and destiny (Rom. 8:28). Man there fore does not create meaning; instead, having rebelled against God's meaning, having striven to be as God and himself the source of meaning and definition (Gen. 3:5), man now submits to God's meaning and finds his life therein. For the humanist, the dynamics of history are in titanic man, as he imposes his will and idea on the world. For the orthodox Christian, the dynamics of history are in God the Creator, and man accepts those dynamics and rejoices in the blessings there of when man accepts Christ as Savior and then follows the leadings of the sanctifying Holy Spirit. For him, the Bible is authoritative, inspired, and infallible Word of the triune God."-R. J. Rushdoony, The biblical Philosophy of History.
Wednesday, March 14, 2012
"Let him that thinketh he standeth take heed lest he fall." — 1 Corinthians 10:12
It is a curious fact, that there is such a thing as being proud of grace. A man says, “I have great faith, I shall not fall; poor little faith may, but I never shall.” “I have fervent love,” says another, “I can stand, there is no danger of my going astray.” He who boasts of grace has little grace to boast of. Some who do this imagine that their graces can keep them, knowing not that the stream must flow constantly from the fountain head, or else the brook will soon be dry. If a continuous stream of oil comes not to the lamp, though it burn brightly today, it will smoke tomorrow, and noxious will be its scent. Take heed that thou gloriest not in thy graces, but let all thy glorying and confidence be in Christ and His strength, for only so canst thou be kept from falling. Be much more in prayer. Spend longer time in holy adoration. Read the Scriptures more earnestly and constantly. Watch your lives more carefully. Live nearer to God. Take the best examples for your pattern. Let your conversation be redolent of heaven. Let your hearts be perfumed with affection for men’s souls. So live that men may take knowledge of you that you have been with Jesus, and have learned of Him; and when that happy day shall come, when He whom you love shall say, “Come up higher,” may it be your happiness to hear Him say, “Thou hast fought a good fight, thou hast finished thy course, and henceforth there is laid up for thee a crown of righteousness which fadeth not away.” On, Christian, with care and caution! On, with holy fear and trembling! On, with faith and confidence in Jesus alone, and let your constant petition be, “Uphold me according to Thy word.” He is able, and He alone, “To keep you from falling, and to present you faultless before the presence of His glory with exceeding joy.”
Charles Spurgeon, Morning and Evening March 14, 2012Recommended Reading
The King James Study Bible
Strong's Exhaustive Concordance
Friday, March 02, 2012
SAN ANTONIO, Texas,