I was in the foregoing part of this week. But now these thoughts seemed to be wholly dashed to pieces; not by necessity, but of choice: for it appeared to me, that God’s dealings towards me had fitted me for a life of solitariness and hardship; and that I had nothing to lose, nothing to do with earth, and consequently nothing to lose by a total renunciation of it. It appeared to me just right, that I should be destitute of house and home, and many comforts of life, which I rejoiced to see others of God’s people enjoy. And at the same time, I saw so much of the excellency of Christ’s kingdom, and the infinite desirableness of its advancement in the world, that it swallowed up all my other thoughts; and made me willing, yea, even rejoice, to be made a pilgrim or hermit in the wilderness, to my dying moment, if I might thereby promote the blessed interest of the great Redeemer.
David Brainerd, The Life and Diary of David Brainerd
Repentance and faith are the gifts of God, and gifts that he often withholds, when they have been long offered in vain. I grant you true repentance is never too late, but I warn you at the same time, late repentance is seldom true. I grant you, one penitent thief was converted in his last hours, that no man might despair; but I warn you, only one was converted, that no man might presume….
It was said of a famous general of old, when he could have taken the city he warred against, he would not, and by and by when he would, he could not. Beware, lest the same kind of event befall you in the matter of eternal life.
J. C. Ryle, Thoughts for Young Men (pg. 10).
If you think legalism is simply too much emphasis on the law, then you will think the antidote is to talk less about obedience and more about acceptance and forgiveness. If you think that antinomianism is simply too loose an attitude toward morality and law, you will assume the remedy is to talk less about mercy and acceptance and more about God’s righteousness and holy commands. In short, you will try to cure one with a dose of the other. That will be a disaster, because both of them have the same root cause. Both come from the belief that God does not really love us or will our joy, and from a failure to see that “both the law and the gospel are expressions of God’s grace.” For both the legalist and the antinomian, obedience to the law is simply the way to get things from God, not a way to get God, not a way to resemble, know, delight, and love him for his sake.
Tim Keller, Preaching (pgs. 54-55).
He who lives in obscurity will live an ordinary life without complaint, so that he won’t be found guilty of deserting his divinely appointed post. Indeed, in the midst of troubles, hardships, annoyances, and other burdens, he will find great relief when he remembers that God is his guide in all these matters. The magistrate will more gladly attend to his duties. The father will more gladly commit himself to his responsibilities. Each person, in whatever station in life, will endure and overcome troubles, inconveniences, disappointments, and anxieties, convinced that his burden has been placed upon him by God. Great consolation will follow from all of this. For every work performed in obedience to one’s calling, no matter how ordinary and common, is radiant–most valuable in the eyes of our Lord.
John Calvin, A Little Book on the Christian Life (pg. 125-126).
I have great respect and affection for Paedobaptist Christians who argue along these lines. Some of them are my close friends or historical heroes. And the arguments [for paedobaptism] I’ve sketched above display careful attention to Scripture and reverence of Scripture. Yet I don’t think they’re persuasive. Here are six reasons why.
- Paedobaptism applies the sign of union with Christ to those who are not united to Christ. It divorces the sign from the reality.
- Paedobaptism confuses being born of Christian parents with being born again by the Spirit.
- Paedobaptism mistakenly assumes that God is forming his new covenant people the same way he formed his old covenant people.
- Paedobaptism undermines the church’s saltiness and lightness (Matt. 5:13-16).
- Paedobaptism dissolves two crucial differences between baptism and circumcision.
- Paedobaptism makes God’s new covenant promise less than a promise.
Bobby Jamieson, Understanding Baptism (pg. 25-35).
Can you truly say, that you have so far taken the everlasting enjoyment of God for your happiness, that it hath the most of your heart, of your love, desire and care; and that you are resolved, by the strength of Divine grace, to let go all that you have in the world, rather than hazard it; and that it is your daily, and your principal business to seek it? Can you truly say, that though you have your failings and sins, yet your main care, and the bent of your whole life, is to please God, and to enjoy him for ever; and that you give the world God’s leavings (leftovers), as it were, and not God the world’s leavings; and that your worldly business is but as a traveller’s seeking for provision in his journey, and heaven is the place that you take for your home?
Richard Baxter, The Reformed Pastor (pg. 248).
Gradually it was disclosed to me that the line separating good and evil passes not through states, nor between classes, nor between political parties either–but right through every human heart–and through all human hearts. This line shifts. Inside us, it oscillates with the years. And even within the hearts overwhelmed by evil, one small bridgehead of good is retained. And even in the best of all hearts, there remains…an unuprooted small corner of evil.
Scripture teaches that everything we own – everything appointed for our benefit – has been given to us by God’s kindness, so that all that we own is like a deposit for which we must one day give an account. Therefore, we should manage our possessions as if these words were constantly sounding in our ears: “Turn in the account of your management” (Luke 16:2). At the same time, we should remember who will receive the account we give – namely, one who has commended self-control, soberness, frugality, and modesty just as much as He has condemned luxury, pride, showiness, and vanity; one who has approved no use of possessions but that which is joined with love; one who has already condemned with His own mouth whatever pleasures drag man’s heart away from integrity and purity or muddle his thinking.
John Calvin, A Little Book on the Christian Life (pg. 123).
The more a true saint loves God with a gracious love, the more he desires to love him, and the more uneasy is he at his want of love to him; the more he hates sin, the more he desires to hate it, and laments that he has so much remaining love to it; the more he mourns for sin, the more he longs to mourn; the more his heart is broken, the more he desires it should be broke: the more he thirsts and longs after God and holiness, the more he longs to long, and breathe out his very soul in longings after God. The kindling and raising of gracious affections is like kindling a flame; the higher it is raised, the more ardent it is; and the more it burns, the more vehemently does it tend and seek to burn.
Jonathan Edwards, The Religious Affections (pg.303).
He who has no religious affection is in a state of spiritual death, and is wholly destitute of the powerful, quickening, saving influences of the Spirit of God upon his heart. As there is no true religion where there is nothing else but affection, so there is no true religion where there is no religious affection…If the great things of religion are rightly understood, they will affect the heart. The reason why men are not affected by such infinitely great, important, glorious, and wonderful things, as they often hear and read of in the Word of God, is, undoubtedly, because they are blind; if they were not so, it would be impossible, and utterly inconsistent with human nature, that their hearts should be otherwise than strongly impressed, and greatly moved by such things.
Jonathan Edwards, The Religious Affections (pgs. 49-50)