A Pure List of Puritan Readings

Good Post by John Piper:
You may have heard people vilify or extol the Puritans. J. I. Packer is among those who extol. Indeed, he thinks that this century of pastors was the greatest the church has ever known. Some of us have found our souls richly fed by these 350-year old pastors. When we have needed spiritual food, we have found ourselves grazing in the Bible-saturated, heart-searching seventeenth century Puritans.If you have ever wondered just who they were, here is Packer’s description and list:
[The Puritans are] a type of evangelical believer that emerged in the Church of England in the sixteenth century and reached its high peak of development in the seventeenth century in men like Richard Baxter, John Owen, Richard Sibbes, John Flavel, Thomas Brooks, Thomas Manton, Thomas Watson, Robert Traill, William Bridge, Thomas Goodwin, Stephen Charnock, Jeremiah Burroughs, John Bunyan, William Gurnall, and others of similar outlook. (J. I. Packer, Faithfulness and Holiness, 14)

If you would like to graze in this pasture yourself, here are some worthy books where you can start:

1. Richard Baxter, The Reformed Pastor
2. Robert Trail, Justification Vindicated
3. John Owen, Sin and Temptation
4. Richard Sibbes, The Bruised Reed
5. John Flavel, On Keeping the Heart
6. Thomas Brooks, Precious Remedies Against Satan’s Devices
7. Thomas Manton, By Faith: Sermons on Hebrews 11
8. Thomas Watson, All Things for Good
9. William Bridge, A Lifting Up for the Downcast
10. Thomas Goodwin, The Work of the Holy Spirit
11. Stephen Charnock, Christ Crucified
12. Jeremiah Burroughs, The Rare Jewel of Christian Contentment
13. John Bunyan, Pilgrim’s Progress
14. William Gurnall, The Christian in Complete Armor

Family Pleasure with Puddy & Ruth

This free picture collage generated with Smilebox

Loves Lament

Loves Lament

A Great Lament

O love where art thou

Somehow trapped between then and now

Lost from the fall and not yet found

Set on complete foundation

Yet lost within creation

Knowledge explosion is love's implosion

Love’s motion traded

For the ebb and flow of devotion

Laments Concern 

The foundations destruction

Seeks loves instruction

Beyond the pale of cult and mail

Within the bounds without assail

Smiling conscience banished, yet

Not vanished by love confused

Ever seeking silence 

In spite of violence

Love's Origin

Blackness, nothingness, meaningless,

Love’s contrast by measured performance

Emptied of vanity

Secured in purity

God in Christ

Passionate and right

Fulfilled Atoned Bound

Constrained while praise resound

Love's Design

O what design with perfect line

Pursues the heights beyond time

Structured confusion bringing

Ultimate conclusion

Within the walls whereby

Constraint falls

To calloused kneeling

Feeding postured pleading

Seeking the foundation yet

Lamenting all evasion

Love's Comfort

The bite, the sting, the curse

Points to passive search

The Ark, the Snake, the Cross

To mitigate the loss

Loves lament finally spent

Manipulation Dissimulation Dross

Loves Comfort

In Pain – The Cross

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CHILDREN’S CATECHISM – HOW GOD MADE ME

1. Who is God?
God is the only true God and Creator of everything.
[Genesis 1.1 In the beginning God created the heaven and the earth.]

2. Who am I?
I am a creature carrying the image of God
[Genesis 1.26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.]

3. Who made me?
God made me and all the other boys and girls
[Genesis 1.27 So God created man in his own image, in the image of God created he him; male and female created he them.]

4. Where do all boys and girls come from?
All boys and girls come from Adam.
[Genesis 1.28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.]

5. How did God make Adam, our first Father?
God made Adam from the dust of the ground & breathed into him a living soul.
[Genesis 2.7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.]

6. Who was our first Mother?
Our first mother was Eve.
[Genesis 3.20 And Adam called his wife's name Eve; because she was the mother of all living.]

7. How did God make Eve our first Mother?
God made Eve from a rib of Adam and then closed up Adam’s flesh and gave Eve to him.
[Genesis 2.21, 22 And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.]

8. How did God make me?
God married my mother and father to live together.
[Genesis 3.23, 24 Therefore the LORD God sent him forth from the Garden of Eden, to till the ground from whence he was taken. So he drove out the man; and he placed at the east of the garden of Eden Cherubim, and a flaming sword which turned every way, to keep the way of the tree of life.]

9. Did God use my mother and father to make me?
After God made my mother and father one flesh he took a very small seed from my father and placed it inside my mother’s womb.
[Hebrew 11.11 Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.
Genesis 30.1,2 And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die. 2And Jacob’s anger was kindled against Rachel: and he said, Am I in God’s stead, who hath withheld from thee the fruit of the womb?

10. What is the seed?
The seed is what God gives to my father to be able to make me inside my mothers womb.
[1 Samuel 1: 19, 20 And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD remembered her. Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked him of the LORD
Genesis 4: 1 And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.]

11. What is a womb?
A womb is next to my mother’s stomach where the seed grows into a little baby.
[Genesis 25.21-23aAnd Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceived. 22And the children struggled together within her; and she said, If it be so, why am I thus? And she went to enquire of the LORD. 23And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels.
Ps 71:6 By thee have I been holden up from the womb: thou art he that took me out of my mother's bowels: my praise shall be continually of thee. ]

12. Does the womb belong to my mother?
No, the womb belongs to God.
[Exodus 13.1,2 And the LORD spake unto Moses, saying, 2Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.]

13. Does the seed belong to my father?
No the seed belongs to God.
[Psalm 127: 3 – 5 Lo, children are an heritage of the LORD: and the fruit of the womb is his reward. As arrows are in the hand of a mighty man; so are children of the youth. Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate.]

14. How long does a baby stay in the mother’s womb?
The baby stays in the mother’s womb for a period of time, usually 9 months.
[1Samuel 1.9 Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked him of the LORD.]

15. Who looks after me especially when I am born?
My mother looks after me especially when I am born.
[ Ps 22:9 But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts.
Ps 22:10 I was cast upon thee from the womb: thou art my God from my mother's belly.
Ps 27:10 When my father and my mother forsake me, then the LORD will take me up.]

16. Why can’t someone else look after me?
There are three reasons; The Lord gave me especially to my mother for 9 months; The Lord gave me to my mother to care for me; only my mother can feed me with mother’s milk.
[Job 3.11,12 Why died I not from the womb? why did I not give up the ghost when I came out of the belly? 12Why did the knees prevent me? or why the breasts that I should suck?]

17. Does my father look after me also?
Yes, my father must teach me God’s ways.
[Proverbs 1.7-10 The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction. My son, hear the instruction of thy father, and forsake not the law of thy mother: For they shall be an ornament of grace unto thy head, and chains about thy neck. My son, if sinners entice thee, consent thou not.
Eph 4. 4 And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.]

18. Are there other things my father must do?
Yes my father must give me a house to stay in, food to eat and protection.
[Ps 103:13 Like as a father pitieth his children, so the LORD pitieth them that fear him.]

19. Why did God make me?
God made me for His glory and so that I can enjoy Him forever.
[Ps 73:25 Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.
Ps 73:26 My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever. 1Co 10:31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.]

20. How must I live with my mother and father?
I must honour my mother and father all the time and God will bless me.
[Eph 6:2,3 Honour thy father and mother; (which is the first commandment with promise;) That it may be well with thee, and thou mayest live long on the earth.]

21. Where will I go when I die?
When I die I will go to hell forever or to heaven forever.
[2Pe 2:9 The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:
1Jo 4:17 ¶ Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.]

22. What is hell?
Hell is God’s place to punish all those that the Lord Jesus has not made God’s people.
[Mt 5:22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
Pr 15:24 ¶ The way of life is above to the wise, that he may depart from hell beneath. Pr 23:14 Thou shalt beat him with the rod, and shalt deliver his soul from hell.]

23 What is heaven?
Heaven is God’s place where He lives with the Lord Jesus and all His people with perfect happiness.
[Mt 7:21 ¶ Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
Mt 8:11 And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. Mt 5:19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.]

24. How do I get to heaven?
The Lord Jesus wants all the little children to come to him. He takes us to heaven.
[Mt 19:14 But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven. Mt 18:10 Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. Mt 18:14 Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.]

25. Will it be possible to see my mother and father there?
The Lord Jesus has told us that it will be possible to see my mother and father in heaven one day.
[Mt 8:11 And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. Mark 9: 2 – 4 And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus. ]

THE SOJOURNER: An Interaction on Barth and Equivocation

Here is a reference to the previous blog discussion on Barth that I had with IrishAnglican. On this new blog post http://reformedreader.wordpress.com/2009/11/11/barth-anthropocentric/  there is much reference to whether one has read 1000 or more or less of Barth. The blog owner mentions tongue-in-cheek that even then one is not sure one fully understands Barth. Now I would suggest that that is precisely a good example of equivocation. Anyway these are my final comments on this stuff..

An Interaction on Barth and Equivocation

So I had a very interesting chat on the Reformed reader blog the other day... I confess that it was not the debate of the century, but I do belief it centers on the problem of equivocation in our day. The Reformed Churches that developed the historic confessions were unequivocal in proclaiming true biblical transcendence. The Reformed Churches today are generally not. Then and now there prevailed a generosity that provided for the possibility and even probability of those in other churches being saved, but that was in spite of and not because of what they were and taught. Then false teaching was definitely condemned and repentance and walking in truth were called for. The church made it clear that to neglect this call would be at the peril of inevitable anathema. Today we are collaborative and equivocal and have a severe tendency to loss of definite truth. May God help us for Christ's sake alone! Lest we become neither hot nor cold and therefore an offence to our Risen Lord Christ. Clicking on the title gets you to the link: http://reformedreader.wordpress.com/2009/10/24/barth-on-church-confession-and-language/#comments

How free is free grace?

Marika and I have been discussing the question of the grace offered in Christ and particularly not that Christ offers us free grace, but how do we most faithfully offer it ourselves. Christ of course is not the problem. We are that is why he has to give grace and we receive it. In another blog I read the following;

"Melchior Leydecker, a theologian at Utrecht, wrote the preface to John Brown's "Life of Justification Opened"..."But what great iniquity is it now to neglect this grace, and, leaving the principles of Protestant religion, to rely upon, and trust to our own works for salvation? My brethren, how think ye to mingle the Law with the Gospel? the righteousness of Christ with your own? your faith, depending alone upon your Savior, with your works? What will ye say, when you will die, and this weighty case of conscience comes to be resolved, how shall my poor, guilty and sinful soul be justified before a righteous God? How can ye thus prepare the way to return, and lead your followers back again unto Babylon? What fellowship hath righteousness with unrighteousness? or what communion hath light with darkness?"

I was part of a recent conversation where these two expressions "it is the law and gospel, not only the gospel" and "the law must do its killing work" were raised and discussed. I note them in the blog as a reminder to me and a point of musing to anyone interested that free grace does not need an anticipatory introduction or warning, but it simply introduces itself as free grace. Christ was clear "suffer the little ones to come unto me" "Come unto me all who are weary and heavy laden" "ye can do nothing of yourselves" etc. All these are the warnings to the preacher and the hearer that the gospel needs no preparatory work.

Firstly, that the gospel content includes the law is clearly necessary. That we need to talk often and much and clearly understand the relationship of the law to the gospel is necessary. What the gospel is not is not is not and cannot be is "law and gospel." It is the gospel and any role the law plays in it is subservient. Or to speak in an archaic way - the law is a handmaid to the gospel just as surely as we are bondservants to Christ.

Secondly, the law can do no killing work. We are dead in sin when outside of Christ and the law merely confirms that when sinful action is measured against that law. We can preach the law till the cows come home, but it means nothing without the regenerating or awakening work of the Spirit. When scripture tells us the "letter kills" and the Spirit gives life it means to inform us to rely on the spirit and not on the eloquent and continued exposition of law.

And so what do we preach the Gospel or "the law and the gospel?" Our message should not be to measure the snakes and study the snakes and consider how venemous they are and where they hide... no! no! we are to look up to that bronze snake elevated above all the other snakes and live. This is the context of John 3.

But does not this make light of sin? What about worldliness in the church? look at all the cool religion we have about us? All the hypocrites! Sure all this is of great concern, but when we rely on the law to do its "killing work." Or we mix gospel with law is this really the solution to our problem. Are we to give "free grace" with one hand and remove it with "warnings" on the other? Surely we should rather preach the fulness of the gospel of God's grace (with the necessary use of the handmaid of God's Law) and let "the Lamb of God" who is "the Lion of the Tribe of Judah" be our confidence to save the elect, purify His people, discover the hypocrite and punish the wicked.

Piano Test in Secunda prior to Shipping to Calgary

John Calvin - His Life and Influence

Robert L Reymond has written a really valuable book on the life of John Calvin. It is a simple summary of his life with all the key dates of his career and giving substance to some areas of his life that are not always clearly structured in the more detailed biographies. An excellent read for an introduction to the life of a man who admitted his many faults, but embraced the principle and practice of Christian piety. For my fellow travellers I quote the last letter and last speech of Calvin as detailed by Reymond

On May 2 he wrote and informed Farel of his physical condition, this being the last letter he ever penned: Farewell, my best and truest friend! And since it is God's will that you will remain behind me in this world, live mindful of our friendship, which as it was useful to the church of God, so the fruit of it awaits us in heaven. Pray do not fatigue yourself on my account. It is with difficulty that I draw my breath , and I expect that every moment will be the last. It is enough that I live and die for Christ, who is the reward of his followers both in life and in death. Again, farewell with the brethren.

During the last week of his life Calvin called the Venerable Company of Pastors to his bedside and told the sorrowing pastors among other things: I have had many faults that you had to tolerate, and all that I accomplished was of little significance. The evil minded will take advantage of this confession, but I repeat that all that I have done is of little significance, and I am a poor creature. My faults have always displeased me and the root of the fear of the Lord has always been in my heart. As for my doctrine, I have taught faithfully, and God has given me grace to write which I have done faithfully as I could; and I have not corrupted (or mutilated) one single passage of scripture nor twisted it as far as I know; and when in a position to arrive at an artificial meaning through subtelty, I have put all that under my feet, and have always aimed at being simple. I have written nothing out of hatred against anyone, but have always set before me what I thought was for the glory of God.

Biographies of Calvin:

1. Calvin: An Introduction to His Thought by T.H.L Parker
2. Calvin: The Origins and Development of His Religious Thought by Francois Wendel
3. The Young Calvin by Alexandre Ganoczy
4. Calvin and Calvinism by B.B. Warfiled (Works Volume 5)
5. John Calvin: His Life and Influence by Robert L Reymond

Robert Shaw on Creeds and Confessions (Edited)

[There has been nothing more debilitating for the Church of Christ and the Western World in General than a departure from her Christian Confession. Contrary to popular thought it has not been respect for history and creedalism and order that has brought spiritual death. It has rather been the work of philosphers such as Kant and others that finally resulted in the infiltration, through the misguided brilliance of men such as Karl Barth, of existentialism into the Christian Church. Much modern Christianity is based on existential experience and not on piety resulting from that sealing work of Christ in dying for His people on the cross of Calvary. Shaw's explanation is simple and reasonable and leaves one wandering at how Satan has managed to promote such a popular appeal to mindless Christianity. This extract is taken from his Introduction Essay to his commentary on the Westminster Confession of Faith]

There have been many objections urged against the use of Creeds and Confessions of Faith, at different periods, and with various degrees of skill or plausibility. It is not necessary either to enumerate all these objections or to answer them all, since many of them have sunk into oblivion, and others have already met sufficient refutation. Almost the only objection which is now urged with any degree of confidence, is that which accuses Confessions of usurping a position and authority due to divine truth alone. The Necessity for the formation of Confessions of Faith does not lie in the nature of the sacred truth revealed to man; but in the nature of the human mind itself. A Confession of Faith is not a revelation of divine truth—it is "not even a rule of faith and practice, but a help in both," to use the words of our own Confession, but it is a declaration of the manner in which any man, or number of men—any Christian or any Church—understands the truth which has been revealed. Its object is, therefore, not to teach divine truth; but to exhibit a clear, systematic, and intelligible declaration of our own sentiments, and to furnish the means of ascertaining the opinions of others, especially in religious controversies.

The human mind is so prone to error, and of such widely diversified capacity in every respect, that when even a simple truth is presented for its reception, that truth may be reproduced in almost as many different aspects as there were different minds to which it was presented. Each man might then say, "I believe its meaning was to this effect." This would be really his Creed, or Confession of Faith, respecting that truth; and when all had thus stated their belief, if anything like a harmonious consent of mind among them could be obtained, it would be their united Confession of Faith, with regard to that particular truth so revealed and understood.
To this extent, we think, all intelligent and candid persons will readily concur; and so far, it must be evident that there is no infringement of the natural liberty of any man, nor any attempt to control or overhear his conscientious convictions respecting what he believes to be truth in any given or supposable case. If any man cannot agree with the joint testimony borne by those who are agreed, this may be a cause of mutual regret; but it could neither confer on them any right to compel him to join them, contrary to his convictions, nor entitle him to complain on account of being excluded from a body of men with whose opinions he did not concur. No man of strict integrity, indeed, could even wish to become one of a body of men with whom he did not agree on that peculiar point which formed the basis of their association.
Religious truth is the revelation of God's will to man—whether that revelation be conveyed orally, or in a written record. As it comes now to us, it is in a written record. This we believe to be the very Word of the very God of truth. In this respect, it is to every soul the only and the all-sufficient rule of faith, with regard to "what man is to believe concerning God, and what duty God requires of man." But the question immediately arises, as above suggested, whether all to whom this revelation of God's will has been made understand it in the same sense? The question is not, therefore, one respecting God's truth, but respecting man's truth—not respecting, the truth of the Bible, but respecting man's apprehension of that truth.
Another element now comes into view. The Bible not only contains a revelation of eternal truth, which it is man's duty to receive and to hold; but it also appoints a body of men to be the depositories and teachers of that truth—a Church, which is not a voluntary association of men who have ascertained that there is a harmony of sentiment sufficient for a basis of union, but a divine institution, subject directly to God, and having no authority over conscience. And, to complete this idea, let it further be observed, that God, in instituting the Church, has promised to bestow upon it the Holy Spirit, to lead it into the knowledge of the truth. The Christian Church, as a divine institution, takes the Word of God alone, and the whole Word of God, as her only rule of faith; but she must also frame and promulgate a statement of what she understands the Word of God to teach. In this manner she not only proclaims what God has said, but also appends her seal that God is true. Thus a Confession of Faith is not the very voice of divine truth, but the echo of that voice from souls that have heard its utterance, felt its power, and are answering to its call. The members of any Church must know each other's sentiments—must combine to hold them forth steadily and consistently to the notice of all around them, as witnesses for the same truths; and must do their utmost to secure that the same truths shall be taught by all its ministers, and to all candidates for admission. For all these purposes the formation of a Creed, or Confession of Faith, is imperatively necessary; and thus it appears that a Church cannot adequately discharge its duty to God, to the world, and to its own members, without a Confession of Faith.There never has been a period in which the Christian Church has been without a Confession of Faith, though these Confessions have varied both in character and in extent. The first and simplest Confession is that of Peter: "Thou art the Christ, the Son of the living God." That of the Ethiopian treasurer is similar, and almost identical: "I believe that Jesus Christ is the Son of God." This Confession secured admission into the Church; but, without this, admission could not have been obtained. It was not long till this simple and brief primitive Confession was enlarged; at first, in order to meet the perverse notions of the Judaizing teachers, and next, to exclude those who were beginning to be tainted with the Gnostic heresies. It then became necessary, not only to confess that Jesus Christ was the Son of God, but also that Jesus Christ was come in the flesh in order to prevent the admission, and to check the teaching, of those who held that Christ's human nature was a mere phantasm or appearance. In like manner the rise of any heresy rendered it necessary, first, to test the novel tenet by the Word of God and by the decision of the Holy Spirit, and then to add to the existing Confession of Faith a new article, containing the deliverance of the Church respecting each successive heresy. But this unavoidable enlargement ought not to be censured as unnecessarily lengthened and minute; for, let it be observed, that it led to a continually increasing clearness and precision in the testimony of what the Church believes, and tended to the progressive development of sacred truth. The existence of a Confession of Faith is ever a standing defence against the danger of any Church lapsing unawares into heresy. For although no Church ought to regard her Confession as a standard of faith, in any other than a subordinate sense, still it is a standard of admitted faith, which the Church may not lightly abandon, and a term of communion to its own members, till its articles are accused of being erroneous, and again brought to the final and supreme standard, the Word of God and the teaching of the Holy Spirit, sincerely, humbly, and earnestly sought in faith and prayer.

1+1=Θ

Being involved in the engineering world I feel compelled to make some comments on this work environment that it is my privilege to be part of. The whole world of development, design and construction consists of numbers. We in the engineering world who work daily with numbers, be it months and days or dollars and cents or scientific symbols and metric units generally spend little time evaluating the whole question of the origin of numbers as part of the greater epistemology (theory of knowledge). To illustrate this I have taken license to develop my own equation of one plus one equals theta. A friend of mine used to use theta as shorthand for Theos in his bible study preparation.

What motivated the development of this equation was the glaring lack of interest among engineers, scientists and others involved in the engineering world as to where numbers come from. Van Til is one of many theologians who have pointed out that numbers, or any other created facts, are not neutral. Behind numbers stand an awesome God who has created them. It is “the fool” who “says in his heart there is no God.” Furthermore God has positively enforced the need for recognizing the myth of neutral approach to facts and learning by stating that “The fear of the Lord is the beginning of knowledge.” Clearly if our knowledge does not lead us to an awful fear and reverence for God through the Saviour who is the Christ, then the brightest calculations have become foolishness.

We all know that one plus one equals two, but it still remains false knowledge unless we understand that in its metaphysical origins, the very idea of numbers and mathematics proves the God of the Scriptures. Well, what lessons can we draw from this wonderful truth. There are many, But the one that I have a special affection for and interest in is the need for Christian based education for our children. And especially in our age of brand name Christianity, I would encourage a serious look at home education. And particularly the brand of education that looks for the classical approach to education. All this for the simple reason that “In Principium Creavit Deus Caelum et Terram.”

True Salvation a Necessary Fact

1Timothy 2:3 – 6 informs us "For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time."

Here we have a most interesting passage of writing in the Bible. If one reasonably and thoughtfully considers these words then one is forced into very profound conclusions whatever they may be. When Pontius Pilate met this Saviour he distanced himself from the consequences of knowing who Jesus was. He declared Jesus innocent of blasphemy by equating Himself with God and yet did not submit to Him, but walked away from the trial and so allowed the Christ to be crucified. The Apostle Paul on the other hand, when Christ threw him from his horse and on enquiry heard these words “… I am Jesus of Nazareth, whom thou persecutest”, immediately submitted to Him, calling Him Lord and enquiring as to how best he should serve him.

The passage we now examine was written by that very Paul. There are three things that immediately come to mind when looking at this scripture; a great assumption, a great inference and a great statement of fact. Firstly the great assumption we have is that this Bible speaks with authority. The moment one does not acknowledge that there is only one mediator, one way by which any man or woman or child may know God, then these words lose all their meaning and the Bible is not God’s Word, but rather a god’s word amongst many other words of other gods in the world. Secondly the great inference is that Jesus Christ is the God-man who is the only Saviour of the world. Some would say that these words are not clearly saying that, but if one looks at how the Apostle has put these words together he speaks just like the Lord Jesus does in the gospels, i.e. he puts Jesus Christ on an equal footing with God. It was this very claim that gave the Jews reason to put him to death. Pilate’s judgement was that he was ‘not guilty’. In the passage we are looking at the Apostle puts us in the same position and he is asking us to make a judgement even though it might make us feel uncomfortable. Thirdly and lastly we have this wonderful statement that “God our Saviour”, the “man Jesus Christ”, “gave himself a ransom for all”. Some say he was just a perfect man, but a perfect man could only die for himself he could never also pay “a ransom for all”, but here we read that the God-man, the Lord Jesus Christ not only is perfect but also pays a ransom for all. To add to this we also read that he mediates with God on our behalf.

Now the Apostle knows that all are not automatically saved because of this – he encourages those who read these words to “come unto the knowledge of the truth”. So it is that we need to heed the great advice considering the assumption, the inference and the great statement and in faith ask this Saviour “What shall I do Lord?”.

An Open Letter to fellow Protestants on the Christian Sabbath

Keeping my brother ... Keeping the Sabbath Day…

Many of us easily recall the words of our Covenant God to Cain, “Where is thy brother?” There is no more cowardly answer than those given by the very first sinners. Remember our first father Adam when he answered God “the woman told me to eat of it….” He was responsible for his family but he evaded that authority that God had laid on him. Remember Cain’s answer to God “Am I my brother’s keeper?” The very question is an evasion of responsibility to God. Now when our brothers and sisters in the Faith are in the world on the Lord’s Day what are we to make of it? All Christian’s are the keepers of Israel. Now the keepers of Israel are largely of the opinion that there is no such thing as the Lord’s Day, The Christian Sabbath, which is the first day of the week, the Sunday, the celebration of Christ’s Resurrection and victory over death, and the beginnings of that eternal rest which is ours when we enter glory. All this they say is wishful thinking. Where in Scripture do you find this they ask?

Dear brothers I write this letter because of the responsibility that is laid upon me. Like you I too, as a sheep in Christ’s fold, have the office of prophet and priest and king. Forgive me for this letter of concern, but I ask for your patience with a weaker brother, if you think me weak in this matter, because my heart is greatly affected. There is a gnawing sadness, a longing for you, when you are doing “necessary” shopping, or “resting” on the ski slopes and sports fields of this world, or when you are “relaxing” before the television with your Christian brothers and sisters. Is it possible to love a Christian brother and not care where he is found on the Christian Sabbath? When the first Christians gathered together on the first day of the week, the Lord’s Day, do you think it was for an hour, with a twenty minute message (we all know that no one can concentrate for longer than twenty minutes)? Perhaps a second service, if the program was entertaining enough? Is it not possible they set the day aside for the worship of God in the presence of fellow worshippers? Would converts to Christianity have been convinced by a better and new covenant that replaced the old by removing a day in the week set aside for the corporate worship of God? If the Old Testament provided for a full day for the worship of God and rest in Him, how could that possibly convince anyone that a more spiritual covenant was established when such a day is removed? Here I have no respect for any ceremonial requirement. This clearly has been abrogated (Galatians 4.9,10; Col 2.16). But for the moral requirement of rest, could such a God who in giving the true rest, which is Jesus Christ, and then removing the opportunity of experiencing that rest, be believable? I doubt it. It goes against all natural reasoning. It also contravenes the logical reasoning of scripture. More importantly it undermines the spirituality of all of life.

The scriptural evidence for the Christian Sabbath can be considered in the following way. Firstly we can ask why we would call it the Lord’s Day. The Scottish Covenanter, James Durham, in commenting on the phrase “I was in the Spirit on the Lord’s day” (Rev. 1.10) notes that there is one other phrase in Scripture that is similar, which is the “Lord’s Supper”, 1Cor. 11. He then parallels “Lord’s Supper” and “Lord’s day” to establish three arguments for the Christian Sabbath, the first being that the Lord instituted the Supper and hence it is the Lord’s Supper. So too the Christian Sabbath is instituted by the Lord and so named the Lord’s Day. The second reason is that the Supper is the Lord’s to specially signify the Supper’s purpose to set out the benefits of Christ’s Work. So too the Lord’s Day is especially established for remembering the work of Redemption till He come again. The third reason is to especially distinguish this New Testament Sacrament from the old ordinance of the Passover. So to the Lord’s Day is so called to distinguish it from the ceremonial requirements of the OT Sabbath. Durham… “…therefore, when in the New Testament, ought is called the Lord’s, it points ordinarily at Christ the Mediator, and at the second Person of the God-head, as 1Cor. 8.6. One God is distinguished from One Lord.” Now with respect to the Lord’s Day being the first day of the week Durham notes that it cannot be any of the old ceremonial days and no new ceremonial days were instituted (See Galatians 4.9, 10, Col 2.16). For the same reason it could not be the Old Testament Sabbath. The only plausible reason could be that the Lord’s Day referred to must be the first day of the week. Amongst other reasons, Durham notes that 1) It was the day the Lord rose from the dead (Mark 16.1,2; Luke 24.1,2; John 20.1) It was also the day the Christians gathered for worship (Acts 20.7; 1Cor 16.2). In commenting on the naming of the Christian Sabbath he makes the following judicious comment “And though it was ordinary to Christians, in the primitive times, to call this day the Lord’s Day among themselves; yet, when they had dealing with the Jews, they called it the Sabbath; and when they had dealing with the heathen, they called it the Sunday. And so, though it be best to speak of days as Scripture nameth them; yet, it is agreeable with Scripture, to design or denominate them, as they are in use among a people, especially where no superstitious use is in naming of them.” Perhaps here we may make a short defense on behalf of Calvin who has no time for a ceremonial Sabbath. This has led some to believe that he rejected the ongoing moral obligation of the fourth commandment “Remember the Sabbath Day to keep it holy….” Richard Gaffin In his excellent treatise “Calvin and he Sabbath” proves beyond doubt that he does honour the fourth commandment by calling for one day in the week for the worship of God. Would you seek to come under discipline on the Sabbath in Calvin’s Geneva? Well desecrate it with careless behaviour, worldliness, sport and pleasure. Biblically the evidence is against Sabbath breaking and for Sabbath keeping.

Our Confessions are very clear on the Sabbath. The Belgic Confession describes for us our view of the Ten Commandments in Article 25 on the Fulfillment of the Law; ‘We believe that the ceremonies and symbols of the law have ended with the coming of Christ, and that all foreshadowings have come to an end, so that the use of them ought to be abolished among Christians. Yet the truth and substance of these things remain for us in Jesus Christ, in whom they have been fulfilled. Nevertheless, we continue to use the witnesses drawn from the law and prophets to confirm us in the gospel and to regulate our lives with full integrity for the glory of God, according to his will. The Heidelberg Catechism Lord’s Day 38, question (103), asks “What does God require in the fourth commandment?” Answer; In the first place, that the ministry of the Gospel and schools be maintained; and that I, especially on the day of rest, diligently attend Church to learn the Word of God, to use the holy sacraments, to call publicly upon the Lord, and to give Christian alms. In the second place, that all the days of my life I rest from my evil works, allow the Lord to work in me by His Spirit, and thus begin in this life the everlasting Sabbath. The Westminster Shorter Catechism in answer to the question “How is the Sabbath to be sanctified?” boldly states that “The Sabbath is to be sanctified by a holy resting all that day…”

The question of rest is at stake. The Christian definition of rest is a resting unto the Lord. A trusting in God to ultimately bless all our efforts and to free us from our own efforts. Rushdoony makes the appropriate comment in his Institutes of Biblical Law “The Sabbath is not an infringement of man’s liberty but rather the liberation of man. The Sabbath asserts the principle of freedom under God, of liberty under law, God’s law. It summons man to obedience to the ordinance of rest in order to free man from himself and from this work. The essence of humanism is its belief in the plenary ability of man. Man is able, it is held, to save himself, to guide his own evolution and that of society, to control himself, his world, the weather, and all things else.” Watching sport is not rest. The rest that we lack in the world and especially the Western world is spiritual rest. Historically the foundation of the world depends on this rest. God rested from His creating work (Genesis 2.3 & Exodus 20.11). That separates the spiritual need for rest from the ceremonial need for rest. We no longer need the rest for ceremonial rest, but it remains a spiritual need. This spiritual need is given motivation with the promise for the Christian that we will have true and eternal rest one day with our Lord and Saviour Jesus Christ. Christ has established for the Christian the moral law. Not for our salvation which is by faith (Rom 3.23), but as an aid, a mirror, for our sanctification, which of course is the ongoing faith work of Christ (Rom 3.31). Unless Christ would come there would never be rest. He has established the moral validity of rest, the fourth commandment, just as he has established the moral validity of the remaining nine commandments.

Literature for Further Reading:
1. Holy Scripture
2. Commentary on Revelation by James Durham
3. Read any Puritan Commentary on the ten commandments
4. Questions About the Nature and Perpetuity of the Seventh-Day Sabbath; and the proof the first day of the week is on the Christian Sabbath by John Bunyan
5. http://www.naphtali.com/
6. http://www.apuritansmind.com/
7. Theses Sabbaticae by Thomas Shepard
8. Calvin and the Sabbath by Richard Gaffin
9. The Lord’s Day by Joseph Pipa
10. Call the Sabbath a Delight by Walter J Chantry
11. Westminster Confession of Faith
12. Westminster Larger and Shorter Catechism
13. Heidelberg Catechism
14. Commentary on the Heidelberg Catechism by Prof Ursinus (Major writer of the Catechism)
15. Institutes of the Christian Religion by John Calvin
16. The Christian’s Reasonable Service by Wilhelmus a’Brakel
17. The Catechism of Geneva by John Calvin
18. The Sabbath defended by James Gilfillan

Catechism on Assurance of Salvation

This Catechism has been prepared in order to answer the repeated question of my nine year old son, Andre’, “Dad how can I know that I am saved?” Well Andre’ firstly I am grateful that you want to be sure of your salvation. There is no greater desire for Christian parents than that they will be undivided as a family in heaven. This life is brief. The word “time” means there is an end to time and a beginning of timelessness or eternity. Some would live as if there is no end to time. They would live as if the end of this life is nothingness. They think that when they die they will disappear and there will be no more responsibility. Andre’ this is a lie. Our responsibilities become even greater once we die. For then we have a responsibility either to live forever in the presence of God and worshipping Him in perfection, or we have the responsibility for acknowledging our sin and rebellion forever in the presence of Satan and all his angels. It will be world without end described as “eternal torment” or “rivers of burning Sulphur.” Here in Canada they make a lot of sulphur, but it is used for good things to help people. In the army we used another, dangerous, chemical called white phosphor. They made hand grenades from them. When that explodes onto your body it burns and burns and not even water can remove the burning. It feels like it will burn forever. There is another weapon called a Napalm bomb that they dropped from the fighter bombers. Each bomb spreads over an area bigger than a rugby field. There is no escape if you were in that area. Such burning that never stops and is so wide you can’t escape - it is terrible. Even when your enemy gets hurt like that it will make you want to cry don't you think. You will do all that you can to protect yourself and others from these things. The Lord warns us of how terrible hell is and he calls us “flee from the wrath to come!” But secondly Andre’ I want you to know that to be a Christian is to have Christ. He is the one that sticks closer than a brother. He gives you true purpose in life an eternal purpose. He gives you a sure hope of the glory to come. This will give you confidence in this life. I do not say confidence to save you, but confidence in God. The world tells you that you are really good; God tells you that you are really bad. It is false confidence if you rely on yourself. It is true confidence to rely on God. Don’t rely on yourself, Andre’. You know my love for you, but you have also seen my sin. Don’t rely on my love and my faith. Rely on God. Turn a deaf ear to the world, and heed the Lord alone. May God bless you in this noble journey to deny the flesh and to walk in the Spirit.

Q1. How can I know that I am a Christian?
A1. First I must know what a Christian is and then examine myself to see if I am a Christian.
[1Jo 5:13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.]

Q2. What is a Christian?
A2. A Christian is a follower of Christ.
[John 10:27 (Jesus said) My sheep hear my voice, and I know them, and they follow me…]

Q3. Where do I learn this?
A3. I learn this from the Bible which is the Holy Scripture that is the Word of God.
[1Peter 1.22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:
23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.]

Q4. What makes the Bible so special?
A4. The Bible is special because it is God’s word to Man, the only true guide for all knowledge of God and man.
[2Tim 3.16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:17 That the man of God may be perfect, throughly furnished unto all good works.]

Q5. How do I know that the Bible is special from all other knowledge?
A5. I am told this by the Holy Ghost who witnesses in our hearts that the Bible is from God.
[John 16.7 ¶ Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. 13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.
Belgic Confession; Article 5 - The Authority of Scripture: We receive all these books and these only as holy and canonical, for the regulating, founding, and establishing of our faith. And we believe without a doubt all things contained in them-- not so much because the church receives and approves them as such but above all because the Holy Spirit testifies in our hearts that they are from God, and also because they prove themselves to be from God. For even the blind themselves are able to see that the things predicted in them do happen.]

Q6. What does the Bible teach me about Christ?
A6. The Bible teaches me that the only mediator between God and man is the man Jesus Christ.
[1Ti 2:5 For there is one God, and one mediator between God and men, the man Christ Jesus]

Q7. What is a mediator?
A7. A mediator is someone who brings peace between two or more people or groups of people.
[Ro 5:10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
Heb 9:15 ¶ And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.]

Q8. Do I need Christ as mediator between God and myself?
A8. Yes, for the bible teaches me that the whole world lies in the hands of the evil one. It also teaches me that all have sinned and fall short of the glory of God. It also teaches that when Adam sinned he died and so we all died and became enemies of God.
[1Jo 5:19 And we know that we are of God, and the whole world lieth in wickedness. Ro 3:23 For all have sinned, and come short of the glory of God; Ro 5:12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned 1Co 15:22 For as in Adam all die, even so in Christ shall all be made alive.]

Q9. How does Christ become my mediator?
A9. Christ becomes my mediator when I have saving faith in him.
[Acts 16.26-31 And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, And brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.]

Q10. What is saving faith?
A10. Saving faith is having sure knowledge that Christ’s death and resurrection was a sacrifice to pay for sin and knowing that he did this especially for me by removing my sin from the face of God.
[Rom 3.21-23 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God
Mark 8:29 And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ.
Heidelberg Catechism: Lord’s Day 7 - this description of faith highlights the need to be engrafted into Christ, leans upon the Promise of God’s word, is worked by the Holy Spirit]

Q11. What else can I do to be saved?
A11. There is nothing else I can do to be saved except receive Him by true faith alone which is a gift of God that he gives by grace alone.
[Eph 2.8, 9 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.]

Q12. What is this grace?
A12. This grace is especially the work of God by which he has given His Son Jesus Christ as a Sacrifice to me to pay for my sin.
[Ro 6:23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.]

Q13. What does God ask of me in my salvation?
A13. That I place myself under the means of grace that He provides for me. I know God does everything and I do nothing for my salvation, but God has given some instruments for my soul by which I can be involved in his wonderful work of my own salvation, commonly called the means of grace.
[1Corinthians 9.27 But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.
Heidelberg Catechism: Lord’s Day 25]

Q14. What are these means of Grace?
A14. The principal means of Grace are the preached Word of God contained in the Scriptures of the Old and New Testaments and the holy sacraments of Baptism and the Lord’s Supper.
[Romans 10. 14,15 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? As it is written, how beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!]

Q15. Are there other means of Grace?
A15. There are what one could call secondary (important, but not the main ones) means of Grace such as personal bible reading and study, prayer, meditation and holy living. These can all be employed for the sake and glory of my Saviour Jesus Christ.
[2Pet 1.10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall]

Q16. How then can I use these means of grace to have a godly confidence that God has saved me?
A16. The principal (most important) means by which God assures me of my salvation is when the Holy Spirit assures me directly in my heart when I am reading or meditating on Scripture that this word of God is true and meant for me. He seeks a response of faith and repentance from my heart.
[Romans 8.15, 16 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God]

Q17. What other means of grace can give me godly confidence that God has saved me?
A17. The secondary means that God uses are these; a love for God, a love for holy things, a love for holy living, Sabbath keeping and generally a life of repentance from sin and faith toward Jesus Christ.
[1John 5.2, 3 By this we know that we love the children of God, when we love God, and keep his commandments. For this is the love of God, that we keep his commandments: and his commandments are not grievous.]

Q18. Will I no longer have hatred?
A18. Generally my heart will be filled with love and peace towards God and man, but there will come a hatred for sin and distaste for all rebellion against the good order of God as He has revealed it in His Word.
[Matthew 6:24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
Romans 7:15 For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.]

Q19. Will I no longer have sin?
A19. I will continue to have sin, but I will no longer be content to sin. Sin will no longer be an excuse for my sinful nature. I will hate sin and use all the means of grace to bring my body and life to submit to the requirements of God’s Word.
[1John 1.8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.]

Q20. If all these things are real and true for me am I then a Christian?
A20. Yes, for Christ says you are precious to Him as a sheep is to his Shepherd. He says “I know my sheep, my sheep hear my voice and they follow me.
[John 10:27 (Jesus said) My sheep hear my voice, and I know them, and they follow me…]

Q21. Can I be so bold as to judge whether others are Christian or not?
A21. We are not judges of others, but the Lord Jesus calls us to discern (take note of) the way we and others walk. Those who follow Christ love him, long to hear his voice and follow him. There is no rest for the sheep who have not entered by the way of Christ. He calls to such sheep, “come unto me all you who are weary and heavy laden and I will give you rest.” He calls His people to be faithful. “If you say that you love me, keep my commandments.” 1John 5.1-5
[Ezekiel 33:6 But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman's hand.]

I am very grateful to Pastor LW Bilkes Jr for his perusal and helpful comments prior to working through this with the family. I take responsibility for any error, indiscretion or imbalance in this little piece. How can we ever give enough glory to our covenant God who works with families and generations of families.

Decision-making and the Will of God

How do I know it is the will of God? There are many books of advice on knowing the will of God, but practically to know the will of God remains such a subjective and vast subject that generally Christians take one or some combination of three views.

Firstly we can rest in a fatalistic view, the matter is so beyond our grasp that we throw ourselves back upon the sovereignty of God and say "well God is in control" or "God is a God of grace and love and I am His child so I trust that all things will work out for good." Well in one sense that is true, these statements cast us back on the great biblical truths of who God is and how he deals with his people. But does this really address the deeper spiritual question of walking in fellowship and certainty with our covenant God who promises that we will be a people to Him and He will be a God to us as we walk humbly with Him (Micah 6.8).

Another view is to be dazzled by that "blinding light" directly from heaven whereby God, or the confident claim that God, "has told me" this or that. This is very enticing. This makes decision making the easy choice that we often desperately want it to be. The concern here is that we rely on our human senses rather than on the objective truth of God’s Word to give us a truly subjective experience that is not open to being manipulated by our sinful human nature. Is it not true that when we desperately want to hear something, we tend to justify hearing it on the most tenuous evidence? Often a scripture text is used either out of context, or its general implications are correctly understood, but used in a way that implies it is unique and especially true for me in an infallible way.

But more often than not the view we take is one where we approach things very rationally and take a leap of faith based on positive emotion. We do some thinking and planning, we work with one or two co-incidences, we check the ethical and biblical correctness and then if all matches up we follow our hearts desire. Most books on guidance give the mechanics of the third view, a safe middle of the road approach. The best mechanics are drawn out by Sinclair Fergusson in his booklet “Discovering God’s Will” (Discovering God’s Will by Sinclair B Fergusson, Banner of Truth 1993 reprint.) Here he draws out the typical principles of guidance and the will of God that we are taught in modern day literature Nevertheless, Fergusson I believe aims at a higher and more all encompassing approach to guidance that involves the whole man in all of his duties. We see this in the first three chapters dealing with “God’s Ultimate Purpose” addressing our right relationship to God, Guidelines for Guidance” that has its starting point in Scripture and “Guarding the Heart.”

Martin Luther clearly gets to the heart of the matter in his “Treatise on Christian Liberty” when he wrote “Many people have considered Christian faith an easy thing, and not a few have given it a place among the virtues. They do this because they have not experienced it and have never tasted the great strength there is in faith. It is impossible to write well about it or to understand what has been written about it unless one has at one time or another experienced the courage which faith gives a man when trials oppress him.” One could also add that this is the case when one faces decisions of any kind; this faith dominates, or should dominate our decision-making. Anyone who has read Puritan literature or literature about the Puritans will realize that this is the classic Puritan approach to all of life. For them the first matter to settle was that the world is God’s world and the only certainty of value in this world is to be of the people that are God’s people. “It is the great support and solace of the saints in all the distresses that befall them here, that there is a wise Spirit sitting in all the wheels of motion, and governing the most eccentric creatures and their most pernicious designs to blessed and happy issues. And, indeed, it were not worth while to live in a world devoid of God and Providence” (The Mystery of Providence by John Flavel, Banner of Truth, 1976 reprint, p15 (First published 1676).)

The message is clearly that the bigger your God is, the more sure you are of providential care and personal guidance. What they meant by this is that we must not only know the true God, but also know him truly. Furthermore we should know how small we are so that we really can know how great the Triune God of Creation is. The real issue at the end of the day is more about God’s glory and not so much about my personal ambition. Guidance then for the Christian is balanced in the light of “The insignificance of the thoughts and actions of sinful man and the precocious truth of God’s Word”. Hence Flavel in practically applying the doctrine of God’s providential care notes “If, as we have seen, God performs all things for you, God is to be owned by you in all that befalls you in this world, whether it is in a way of success and comfort, or of trouble and affliction. … It is our folly to engage this instrument (prayer) and that for us, to attempt this way and to achieve our end, and all the while forget Him upon whose pleasure all instruments and means entirely depend. That which begins not with prayer seldom ends with comfort. The way of man is not in himself (Jeremiah 10.23); If it were prayer might then be reckoned lost labour. … O that we would but steer our course according to those rare politics of the bible, those divine maxims of wisdom! Fear nothing but sin (Sin is want of conformity to the law of God – insert by Mark). Study nothing so much as how to please God.”

These truths must be lived out in personal communion with God and an eye to all His providential dealings with him. The emphasis is on a principled personal Spirit led relationship as opposed to method and activity. We have recently moved from South Africa to Canada. How traumatic to move from a land where the first family generations began in 1688 with the landing of the Huguenot families in the Cape. What made them move from a Godless France to such a distant, wild and Godless country? With so much gospel work undone in South Africa, what makes us move now to another country that is at once distant and Godless as any Western nation? It is only in the God of Luther and Flavel and Fergusson that one finds peace and rest in the matter. Ultimate purposes and Causes lie comfortably within His providence. After all the soul searching, all the technical decision analyses and self justification, in spite of all the sin contaminated effort and circumstance, we find joy and solace in our Covenant God. Did He lead us? Yes, with definite and sure promises. Yes, with definite and sure circumstances. Yes, with definite and sure results. Yes, with many comforts and many chastisings. Fellow Christian Traveller would you not expect the same kind of care and assured leading of any loving father? Yes we remain “strangers scattered” (1Peter 1.1), we remain “dispersed among the gentiles” (John 7.35) we are as the “outcasts of Israel” (Isaiah 11.12) nevertheless all God’s guiding is salted with joy unspeakable and is full of glory for we are receiving the end of our faith, even the salvation of our souls. (1Peter 1.8)

Books Recommended for guidance in discovering the will of God in decision-making:
1. Discovering God’s Will by Sinclair B Fergusson, Banner of Truth
2. The Mystery of Providence by John Flavel, Banner of Truth
3. Collected Writings, vol.1, ch. 26 by John Murray, Banner of Truth (clarifies the link between feeling and truth)
4. Knowing God by James I Packer, Hodder & Stoughton
5. The Christian Directory, The Practical Works Volume 1 by Richard Baxter, Soli Deo Gloria
6. In What Manner are we to expect the Divine Guidance, Works Volume 1 by John Newton, Banner of Truth (Fine advice on the use of Scripture)
7. The True Bounds of Christian Freedom by Samuel Bolton, Banner of Truth (On legitimate use of God’s Law)