The Fruit of Bodily Pain

God uses chronic pain and weakness, along with other afflictions, as his chisel for sculpting our lives. Felt weakness deepens dependence on Christ for strength each day. The weaker we feel, the harder we lean. And the harder we lean, the stronger we grow spiritually, even while our bodies waste away. To live with your “thorn” uncomplainingly—that is, sweet, patient, and free in heart to love and help others, even though every day you feel weak—is true sanctification. It is true healing for the spirit. It is a supreme victory of grace. The healing of your sinful person thus goes forward, even though the healing of your mortal body does not.
—J. I. Packer

The Benefits of the Cross

Affliction is able to drown out every earthly voice. . . but the voice of eternity within a man it cannot drown. When by the aid of affliction all irrelevant voices are brought to silence, it can be heard, this voice within.
—Søren Aabye Kierkegaard (1813–1855)

What is Calvinism?

I have my own private opinion that there is no such thing as preaching Christ and Him crucified, unless we preach what nowadays is called Calvinism. It is a nickname to call it Calvinism; Calvinism is the gospel, and nothing else.
—Charles H. Spurgeon

His opinion wasn’t probably very “private” after he issued that statement in the middle of a public sermon But I do think he said it well.

The defence of Religion

Religion is to be defended, not by killing, but by dying; not by cruelty, but by patience. If thou wouldst defend Religion with blood, with torments and mischief, then it will not be defended, but defiled and corrupted; For nothing is so free and voluntary as religion.
—Lanctius

I think someone should inform the Islamics, the “Religion of Peace” (not).  But seriously that quote has connotations for us all, away from physically shedding blood and violence. As the Reformed catechisms teach, we can commit murder, with mere words. In the virtual reality of the Internet, sadly this happens too often, where we insult or decry another human being, where we would not do in any other medium, or face to face.

From the  Shorter Catechism Explained by Thomas Vincent on the  Sixty Commandment:

Q. 7. May we not be guilty of the murder of ourselves or others any other way than by directly taking our own or others’ lives?
A. We may be guilty of the murder of ourselves or others indirectly, by doing any thing that tendeth to take away our own or others’ lives. As — 1. By neglecting or withholding the lawful and necessary means for the preservation of life; such as meat, drink, sleep, clothes, physic, needful recreations, and the like: when we forbear to make use of the necessary preservatives of life ourselves, either through a pinching humour, or Satan’s temptations, that we have no right to them, and thereby hasten our end, we are guilty of self-murder: when we deny the necessaries of life to others in extreme want, through covetousness and want of pity, we are guilty of their murder. 2. By excess in eating, drinking, carking care, envy, immoderate sorrow, or doing any thing which may break and debilitate, or take off the vigour of our minds, and which may breed distempers in our bodies; this tendeth to self-murder. “Take heed lest your hearts be overcharged with surfeiting, and drunkenness, and cares of this life.” — Luke 21:34. “Envy is the rottenness of the bones.” — Prov. 14:30. “A broken spirit drieth the bones.” — Prov. 17:22. 3. By hatred, sinful anger, malice, bitter speeches, oppression; especially by striking, wounding, and anywise hurting the bodies of others; this tendeth to the taking away the lives of others, and is murder in God’s account’ ‘Whosoever hateth his brother is a murderer.” — 1 John 3:15. “Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment. 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, Thou fool, shall be in danger of hell-fire.” — Matt. 5:21,22. “If ye bite and devour one another, take heed that ye be not consumed one of another.” — Gal. 5:15 “There is that speaketh like the piercings of a sword.” — Prov. 12:18. “In the midst of thee have they dwelt by oppression: in thee have they vexed the fatherless and the widow.” — Ezek. 22:7.

The defence of Religion

Religion is to be defended, not by killing, but by dying; not by cruelty, but by patience. If thou wouldst defend Religion with blood, with torments and mischief, then it will not be defended, but defiled and corrupted; For nothing is so free and voluntary as religion.
—Lanctius

I think someone should inform the Islamics, the “Religion of Peace” (not).  But seriously that quote has connotations for us all, away from physically shedding blood and violence. As the Reformed catechisms teach, we can commit murder, with mere words. In the virtual reality of the Internet, sadly this happens too often, where we insult or decry another human being, where we would not do in any other medium, or face to face.

From the  Shorter Catechism Explained by Thomas Vincent on the  Sixty Commandment:

Q. 7. May we not be guilty of the murder of ourselves or others any other way than by directly taking our own or others’ lives?
A. We may be guilty of the murder of ourselves or others indirectly, by doing any thing that tendeth to take away our own or others’ lives. As — 1. By neglecting or withholding the lawful and necessary means for the preservation of life; such as meat, drink, sleep, clothes, physic, needful recreations, and the like: when we forbear to make use of the necessary preservatives of life ourselves, either through a pinching humour, or Satan’s temptations, that we have no right to them, and thereby hasten our end, we are guilty of self-murder: when we deny the necessaries of life to others in extreme want, through covetousness and want of pity, we are guilty of their murder. 2. By excess in eating, drinking, carking care, envy, immoderate sorrow, or doing any thing which may break and debilitate, or take off the vigour of our minds, and which may breed distempers in our bodies; this tendeth to self-murder. “Take heed lest your hearts be overcharged with surfeiting, and drunkenness, and cares of this life.” — Luke 21:34. “Envy is the rottenness of the bones.” — Prov. 14:30. “A broken spirit drieth the bones.” — Prov. 17:22. 3. By hatred, sinful anger, malice, bitter speeches, oppression; especially by striking, wounding, and anywise hurting the bodies of others; this tendeth to the taking away the lives of others, and is murder in God’s account’ ‘Whosoever hateth his brother is a murderer.” — 1 John 3:15. “Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment. 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, Thou fool, shall be in danger of hell-fire.” — Matt. 5:21,22. “If ye bite and devour one another, take heed that ye be not consumed one of another.” — Gal. 5:15 “There is that speaketh like the piercings of a sword.” — Prov. 12:18. “In the midst of thee have they dwelt by oppression: in thee have they vexed the fatherless and the widow.” — Ezek. 22:7.

Convictions of faith must be based on real evidence and not education

This related in some small part to the post from last night about Calvinism.

But if the religious affections that persons have, do indeed arise from a strong persuasion of the truth of the Christian religion, their affections are not the better, unless their persuasion be a reasonable persuasion or conviction. By a reasonable conviction, I mean, a conviction founded on real evidence, or upon that which is a good reason, or just ground of conviction. Men may have a strong persuasion that the Christian religion is true, when their persuasion is not at all built on evidence, but altogether on education, and the opinion of others; as many Mahometans are strongly persuaded of the truth of the Mahometan religion, because their fathers, and neighbors, and nation believe it. That belief of the troth of the Christian religion, which is built on the very same grounds with a Mahometan’s belief of the Mahometan religion, is the same sort of belief. And though the thing believed happens to be better, yet that does not make the belief itself to be of a better sort; for though the thing believed happens to be true, yet the belief of it is not owing to this truth, but to education. So that as the conviction is no better than the Mahometan’s conviction; so the affections that flow from it, are no better in themselves, than the religious affections of Mahometans.
—-Jonathan Edwards-The Religious Affections pp 146-147

Convictions of faith must be based on real evidence and not education

This related in some small part to the post from last night about Calvinism.

But if the religious affections that persons have, do indeed arise from a strong persuasion of the truth of the Christian religion, their affections are not the better, unless their persuasion be a reasonable persuasion or conviction. By a reasonable conviction, I mean, a conviction founded on real evidence, or upon that which is a good reason, or just ground of conviction. Men may have a strong persuasion that the Christian religion is true, when their persuasion is not at all built on evidence, but altogether on education, and the opinion of others; as many Mahometans are strongly persuaded of the truth of the Mahometan religion, because their fathers, and neighbors, and nation believe it. That belief of the troth of the Christian religion, which is built on the very same grounds with a Mahometan’s belief of the Mahometan religion, is the same sort of belief. And though the thing believed happens to be better, yet that does not make the belief itself to be of a better sort; for though the thing believed happens to be true, yet the belief of it is not owing to this truth, but to education. So that as the conviction is no better than the Mahometan’s conviction; so the affections that flow from it, are no better in themselves, than the religious affections of Mahometans.
—-Jonathan Edwards-The Religious Affections pp 146-147

What is the portion of the Christian?

As hard, painful and often tortous as this lot in life I have been given, can seem at times,  on the other hand, I am thankful that the world and mostly all of its enticements has been taken away, at least compared to most people.   Though my life may always be excruciatingly difficult at times, through the poverty I endure, in the temporal world while so sick, the lack of comfort or support, the eternal view is  that the world cannot ensnare me like it otherwise could, if I had my freedom, my health and riches.  Yet, I see this often in Christian friends. The world is a big shiny object, and  God often gets left behind in  their enjoying the world. I see the consequences upon their conduct at times as a downgrading God will have consequences upon us spiritually and that will manifest itself in our outward performances or actions.  I am sure if I was richer, I too would be little different, and its one reason from an eternal point of view I can say along with the Psalmst that it is good for me to be afflicted.   This is  a quote by Puritan Samuel Hayward, from his treatise on Spirtual injuries from the undue pursuit of affairs of this life:  I hope it may help  the reader who recognizes themself in it.

III. The Christian goes beyond his duty in the pursuit of this world, when
his inclination of improving the mercies God has given him, is in some
measure taken away, and he grows into a worldly, covetous temper. The world
is not given us for ourselves only, but to improve, to lay out for the glory
of God, and the good of others. Christ has left his poor with us as a
legacy: we are to take care of them, to nourish and support them. We are to
feed the hungry, clothe the naked, and supply the necessitous. We are to
support the gospel, and in a variety of instances use what we have to
promote the interest of our Redeemer. If then you are seeking after the
world, and are diligent in your respective callings, that not only you and
your families may have a comfortable subsistence, but that you may have
opportunities of doing good to others, by supplying the indigent, and
showing regard for the gospel; if you are concerned to set apart a portion
of what God is giving you for his cause, and to improve as his providence
calls, and you find this temper of mind increases with your wealth, then you
have reason to conclude that your enjoyments come with a blessing; you walk
in a great measure suitably to your character, and may be making
improvements in the divine life. But if, as the world increases, you lose
your desire of usefulness; if you find your concern for promoting the glory
of God and the good of others is lessened; if what little you give, you give
grudgingly: if you find an increasing fondness for the world, and a growing
desire after riches; if you are willing to grasp at all you can, and cloak
your covetousness under the names of prudence and frugality; if, upon the
whole, you become more selfish, and your views and desires are more
contracted, you have reason to conclude, that you are pursuing the world
with too much eagerness, that you have suffered some loss as to your souls,
walk unsuitably to your character, and bring but little honor to God. To put
a brand upon covetousness, and to show its dangerous and destructive
tendency, it is called idolatry, Col. 3:5. The nearer we approach to it
therefore, the farther we go from God.

IV. The Christian dishonors God, and hurts his own soul, when his pursuing
the world produces a proud carnal frame, or too great anxiety and distrust.
This has been too often the case. When Christians have succeeded as to this
world, they have grown proud. Paul tells Timothy (as we observed before) to
charge rich men that they should not be high minded, 1 Tim. 5:17. And Agur
was afraid lest riches should make him deny God, Prov. 30:8. When Jeshurun
waxed fat he kicked, Deut. 22:15. Christians, through a flow of prosperity,
have too much forgotten God, become carnal and trifling in their frames and
conversation, have been too much carried away with the thoughts of their
enjoyments, aimed at a superiority over others, looking upon them with an
air of haughtiness, or treating them as if they were not made of the same
materials; as if they were not children of the same family, interested in
the same God, and equally precious to the same Redeemer. Carefully avoid
such a frame as this. It provokes God to withdraw his Spirit in a measure,
the consequence of which is a sad decline in the power of religion. He that
trusteth in his riches shall fall, Prov. 11:28. Always be afraid that you
are going backward, when your enjoyments lift you up, and bring you into a
careless spirit.
—Samuel Hayward

What is the portion of the Christian?

As hard, painful and often tortous as this lot in life I have been given, can seem at times,  on the other hand, I am thankful that the world and mostly all of its enticements has been taken away, at least compared to most people.   Though my life may always be excruciatingly difficult at times, through the poverty I endure, in the temporal world while so sick, the lack of comfort or support, the eternal view is  that the world cannot ensnare me like it otherwise could, if I had my freedom, my health and riches.  Yet, I see this often in Christian friends. The world is a big shiny object, and  God often gets left behind in  their enjoying the world. I see the consequences upon their conduct at times as a downgrading God will have consequences upon us spiritually and that will manifest itself in our outward performances or actions.  I am sure if I was richer, I too would be little different, and its one reason from an eternal point of view I can say along with the Psalmst that it is good for me to be afflicted.   This is  a quote by Puritan Samuel Hayward, from his treatise on Spirtual injuries from the undue pursuit of affairs of this life:  I hope it may help  the reader who recognizes themself in it.

III. The Christian goes beyond his duty in the pursuit of this world, when
his inclination of improving the mercies God has given him, is in some
measure taken away, and he grows into a worldly, covetous temper. The world
is not given us for ourselves only, but to improve, to lay out for the glory
of God, and the good of others. Christ has left his poor with us as a
legacy: we are to take care of them, to nourish and support them. We are to
feed the hungry, clothe the naked, and supply the necessitous. We are to
support the gospel, and in a variety of instances use what we have to
promote the interest of our Redeemer. If then you are seeking after the
world, and are diligent in your respective callings, that not only you and
your families may have a comfortable subsistence, but that you may have
opportunities of doing good to others, by supplying the indigent, and
showing regard for the gospel; if you are concerned to set apart a portion
of what God is giving you for his cause, and to improve as his providence
calls, and you find this temper of mind increases with your wealth, then you
have reason to conclude that your enjoyments come with a blessing; you walk
in a great measure suitably to your character, and may be making
improvements in the divine life. But if, as the world increases, you lose
your desire of usefulness; if you find your concern for promoting the glory
of God and the good of others is lessened; if what little you give, you give
grudgingly: if you find an increasing fondness for the world, and a growing
desire after riches; if you are willing to grasp at all you can, and cloak
your covetousness under the names of prudence and frugality; if, upon the
whole, you become more selfish, and your views and desires are more
contracted, you have reason to conclude, that you are pursuing the world
with too much eagerness, that you have suffered some loss as to your souls,
walk unsuitably to your character, and bring but little honor to God. To put
a brand upon covetousness, and to show its dangerous and destructive
tendency, it is called idolatry, Col. 3:5. The nearer we approach to it
therefore, the farther we go from God.

IV. The Christian dishonors God, and hurts his own soul, when his pursuing
the world produces a proud carnal frame, or too great anxiety and distrust.
This has been too often the case. When Christians have succeeded as to this
world, they have grown proud. Paul tells Timothy (as we observed before) to
charge rich men that they should not be high minded, 1 Tim. 5:17. And Agur
was afraid lest riches should make him deny God, Prov. 30:8. When Jeshurun
waxed fat he kicked, Deut. 22:15. Christians, through a flow of prosperity,
have too much forgotten God, become carnal and trifling in their frames and
conversation, have been too much carried away with the thoughts of their
enjoyments, aimed at a superiority over others, looking upon them with an
air of haughtiness, or treating them as if they were not made of the same
materials; as if they were not children of the same family, interested in
the same God, and equally precious to the same Redeemer. Carefully avoid
such a frame as this. It provokes God to withdraw his Spirit in a measure,
the consequence of which is a sad decline in the power of religion. He that
trusteth in his riches shall fall, Prov. 11:28. Always be afraid that you
are going backward, when your enjoyments lift you up, and bring you into a
careless spirit.
—Samuel Hayward

Just and unjust reproaches

Do you ever feel a laughing stock to those around you, who have maybe reproached you unjustly? And of things they know nothing about, so sure and satisfied in their own opinions?

John Trapp says this about being reproached this way:

This was more grievous to them than stripes or wounds, saith Chrysostom, because these being inflicted upon the body are divided after a sort betwixt soul and body, but scorns and reproaches do wound the soul only. Habet quendam aculeum contumelia, they leave a sting behind them, as Cicero observeth. John Trapp.

If it is from people you once considered Christian friends, then  their own backsliding and spiritual decay is often the problem. These people deserve just reproach, though they are often in a place to gain applause for themselves and their hidden deeds continue hidden from the eyes of other men. But it is not hidden from God who knows all our ways. Through  the abundance of the heart, the mouth speaks (Matt 12:34):

If God’s professing people degenerate from what themselves and their fathers were, they must expect to be told of it; and it is well if a just reproach will help to bring us to a true repentance. But it has been the lot of the gospel Israel to be made unjustly a reproach and derision; the apostles themselves were “counted as the off scouring of all things.” Matthew Henry.