Do Not Love The World (Free Printable)

The Apostle John commands and warns us “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.” 1John 2:15-17

Here are twenty reasons from God’s Word why we shouldn’t set our hearts on the world and worldly ways, compiled by Bonar. Print this out and put it somewhere as a reminder, or use it as a prompt for family worship. Let’s have hearts set on Christ and his kingdom above all things!

From: https://www.monergism.com/20-reasons-why-you-are-not-love-world

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Printable PDF “Do Not Love The World” https://drive.google.com/file/d/1BxQgFp9EH0ZiJ_IZUT9UqBCiO5W9RfFg/view?usp=drivesdk

Bishop Ussher, 1645, On Husbands & Wives As Superiors & Inferiors

Following the common biblical and catholic paradigm, Bishop Ussher’s Twenty-fifth Head of doctrine in his influential A Body Of Divinity, Being The Sum And Substance Of The Christian Religion (1645), describes the various privileges, duties, and violations taught by the fifth commandment using the paradigm of “inferiors and superiors.” This is the same paradigm the Westminister assembly, influenced as it was by Ussher, adopts in its discussion of the fifth commandment.

In this post, I simply would like to provide the reader an easily accessed excerpt of this wholesome teaching on the family from our early Reformed father. May Christ be praised in the churches.

Who are private Superiors, and Inferiors? They are either in the Family, or in the Schools.

What is the duty of Superiors in a Family? First, To provide for the Household the things belonging to their Soul, by a familiar catechizing and examintion; and to go before them in Prayer accordingly; the Householder being therein to be the Mouth of his Family. Second, To provide the Necessaries belonging to this present Life; as Food and Raiment both sufficient and agreeable to every ones place and estate, ( Gen. 18. 6, 7, 8. Prov. 27. 23, 24, 25. & 31. 15. 1 Tim. 5. 8.) with convenient Government.

What is the duty of Inferiors in a Family? To submit themselves to the Order of the House: and according to their Places and Gifts, to perform that which is commanded by the Governors thereof, for the good of the Household, Gen. 39. 2, 3, 4.

What are the differences of Superiors and Inferiors in a Family? They are either natural, as Husband and Wife, Parents and Children: or otherwise, as Masters and Servants, Ephes. 5. & 6. Col. 3. & 4.

What are the common duties of the Husband and Wife each to other? Mutual and conjugal love one towards another: yet so, as the Word presseth love at the Husband's Hands more than at the Wives; because Men are commonly more short of that Duty, Ephes. 5. 25.

Wherein must this Conjugal Love be declared? First,. By mutual help, Gen. 2. 18. Second, By due benevolence, ( 1 Cor. 7. 3. ) except by consent for a time, that they may give themselves to Fasting and Prayer, 1 Cor. 7. 5. 2 Sam. 11. 11.

What are the sins common to the Husband and the Wife? 1. Want of Love. 2. Betraying one another's Infirmities. 3. Discovering each others Secrets. 4. Jealousy. 5. Contention.

What is the duty of the Husband towards his Wife? First, An entire love unto her, to cherish her, as he would cherish his own Flesh, and as Christ does his Church, Ephes. 5. Second, To provide for her that which is meet and comely during his Life: and then also that she may be provided for after his Death, if it so fall out. Third, To protect her, and defend her from all Evil. Fourth, To dwell with her, as one of Knowledge, 1 Pet. 3. 7. Fifth, To give honor to her, as the weaker Vessel, ( Ibid. ) that is, to bear with her infirmities. Sixth, To govern and direct her.

What are the special sins of the Husband? 1. Not dwelling with his Wife. 2. Neglect of edifying her by Instruction and Example. 3. Denying her comfortable Maintenance, and Employment.

What is the Duty of the Wife to the Husband? First, Subjection, in a gentle and moderate kind and manner, Eph. 5. 22. For albeit it be made heavier than it was from the beginning, through the transgressions: yet that Yoke is easier than any other domestic subjection. Second, Obedience: wherein Wives are oft short, as Husbands in Love, Ephes. 5. 33. 1 Pet. 3. 1-6. Third, She must represent (in all Godly and commendable Matters) his Image in her behavior, that in her a Man may see the wisdom and uprightness of her Husband, 1 Cor. 11. 7. Fourth, She must be an helper unto him, ( Gen. 2. 18. ) as otherwise, so by saving that which he bringeth in, Prov. 31. 11-12. 1 Tim 3 11. Finally, She must recompense her Husbands care over her, in providing things necessary for her Household, and do good for her Husband all the days of her Life, ( Prov. 31. 12. ) that so he may be unto her, as it were, a veil and covering before her eyes. Gen. 20. 16.

What are the sins of the Wife, in respect of her Husband? . 1. Failing in reverence: which appeareth in froward looks, speech, or behavior. 2. Disobedience in the smallest Matters. 3. Disregarded of her Husband’s Profit.

What Duties come in the next place to be considered? Those of Natural Parents, who are specially mentioned in this Commandment: whereunto also are to be reduced all in the right Line ascending, and their Collaterals; as also Fathers in Law, and Mothers in Law.

What are the Duties of Natural Parents towards their Children? They are either common to both Parents, or in particular to either of them.

What are the common Duties of both of Parents? They do either respect the things of this Life, or of that which is to come.

What care are they to have of the Souls of their Children, to fit them for the Life to come? 1. To make them Members of the visible church by Baptism. 2. They are to catechize and instruct them in Religion, as they are able to receive it: and to bring them up in nurture and the fear of God, Ephes. 6. 4. 3. They are to pray to God to bless them, and guide them in his Fear.

What is required of them for the things of this Life? First, To mark the wits and inclinations of their Children; and as far as their own ability will reach to apply them accordingly, in due time, to some good, honest, and godly Calling: that so being trained up in such a Trade as they are fittest for, they may not afterwards live idly without any Calling, Gen. 4. 2. Prov. 20. 11. & 22. 6. Second, To provide for them a Godly Marriage (if it please God) in time convenient, 1 Cor. 7. 36. Third, Not only to maintain them, during their abiding in their House, but also to lay up and provide somewhat for them, that they may live honestly afterward. And therefore are they to distribute their Goods among their Children: and what they have received from their Ancestors, to leave the same (where it may be done lawfully) to their Posterity, 2 Cor. 12. 24. 2 Chron. 21. 3. Prov. 19. 14.

What special regard is here to be had by Parents to the Eldest Son? That since God hath honored him with that dignity, as to be their strength, ( Gen. 49. 3. ) he should also be honored by them (at the least) with a double portion, ( Deut. 21. 17. ) as by the rest of the Brethren, with honor: yet so, as he fall not from his honor by some horrible sin, Gen. 49. 4.

What are the common sins of Parents? 1. Negligence in not instructing their Children early in life. 2. Not correcting them till it be too late: or doing it with bitterness, without Compassion, Instruction, and Prayer. 3. Giving them ill example. 4. Neglect of bringing them up in some lawful Calling. 5. Not bestowing them timely, and religiously in Marriage. 6. Light behavior before them, and too much familiarity with them; whereby they become vile in their eyes. 7. Loving beauty, or any outward parts, more than God's Image in them.

What is required of the Father in particular? To give the name unto the Child, Gen. 35. 18. Luke 1. 62, 63. For notwithstanding the Mothers having sometimes given the Name, yet that hath been by the Father’s permission.

What special Duty is laid upon the Mother? To nurse the Child if she be able, Gen. 21. 7. 1 Sam. 1. 23. Lam. 4. 3, 4. 1 Thess. 2. 7, 8. 1 Tim. 2. 15. & 5. 10.

So much of the Duty of Parents to their Children.

What is the Duty of Children to their Parents? It is either general or special, viz. in the case of Marriage.

What are the general Duties? First, To reverence them: and to perform careful obedience to them in all things that they command: by the example of our Savior, who was subject to his Parents, Luke. 2. 51. Second, To pray for them. Third, So to carry themselves, while they are under their Parents tuition, and after they are departed from them, as they may cause their Parents (in their good bringing up) to be commended, Prov. 10. 1. & 17. 25. & 31. 28. Fourth, To be an aid unto them, as well as they be able, and to help them with their Bodies, when they are in distress, Ruth. 1. 16. & 2. 17, 18. Fifth, To repay their Parents care over them, by being ready to relieve them, if they stand in need of relief, and want any thing wherewith God hath blessed them, 1 Tim. 5. 4. Gen. 45. 11. & 47. 12.

What are the contrary sins of Children, in respect of their Parents? 1. Disobedience. 2. Murmuring at their Parents’ Chastisements. 3. Condemning them for any default of Body or Mind. 4. Unthankfulness, in not relieving them, not standing for their deserved credit, etc.

What is the special Duty of Children to their Parents, in case of Marriage? That they ought not so much as or attempt to bestow themselves in Marriage, without their Parents direction and consent; especially Daughters, Gen. 24. & 21. 21. & 27. 46. & 28. 9. Judg. 14. 2. 1 Cor. 7. 36, 37, 38.

What Reason have you to persuade Children to this Duty? That seeing their Parents have taken such great pains and travel in bringing them up, they should reap some Fruits of their Labors in bestowing of them. Besides, they should give them this honor, to esteem them better able, and more wise to provide for their comfortable Marriage, than themselves are. Is this Duty required onfy of Children to their Natural Parents that beg at them? No: It is also in some degree required of Children to their Uncles and Aunts; or to any other under whom they are, and that be instead of Parents unto them, when their Parents are dead, Esther 2. 10, 20. Ruth. 2. 18, 23.

Censuring Ministers For Their Silence, 1648

Oh that we had this zeal for the Lord and His church! May the Lord restore the abundance of Zion!

Excerpts from the 1648 deliverance of the church of Scotland, “Act for Censuring Ministers for their Silence, and not Speaking to the Corruptions of the Time.”

The Generall Assembly, taking to their serious consideration the great scandals which have lately encreased, partly through some ministers, their reserving and not declaring of themselves against the prevalent sins of the times, partly through the spite, malignity, and insolency of others, against such ministers as have faithfully and freely reproved the sins of the times without respect of persons;

For ministers:

Such as shall be found not applying their doctrine to corruptions, which is the pastorall gift—cold, and wanting of spirituall zeal—flatterers, and dissembling of publick sins, and especially of great personages in their congregations—that all such persons be censured according to the degree of their faults, and continuing therein be deprived.

…Tis also hereby recommended to the severall Presbyteries and Provinciall Synods, that they make speciall enquiry and triall concerning all the ministery in their bounds; and if any be found too sparing, generall, or ambiguous, in the foresaid applications and reproofs, that they be sharply rebuked, dealt with, and warned to amend, under the pain of suspension from their ministery.

…if there be any who do neglect and omit such applications and reproofs, and continue in such negligence after admonition and dealing with them, they are to be cited, and, after due triall of the offence, to be deposed—for be ing pleasers of men rather then servants of Christ—for giving themselves to a detestable indifferency or neutrality in the cause of God, and for defrauding the souls of people; yea, for being highly guilty of the blood of souls, in not giving them warning.

And for the people:

And in case any minister, for his freedom in preaching, and faithfull discharge of his conscience, shall be, in the face of the congregation or elsewhere, upbraided, railed at, mocked, or threatened—or if any injury or violence be done to his person—or any stop and disturbance made to him in the exercise of his ministeriall calling, the Presbyterie of the bounds shall forthwith enter in processe with the offender, and whoever he be, charge him to satisfie the discipline of the Kirk by publick repentance; which if any do not, or refuse to do, that then the Presbyterie proceed to excommunication against him.

https://www.british-history.ac.uk/church-scotland-records/acts/1638-1842/pp166-200#h2-0017

Disturbing The Peace Of The Church With Truth

Posted here in honor of Rev. Michael Spangler, a “troubler of Israel” for the love of Israel and its God in truth. HT: Michael Hunter

From "A Pastoral Letter by the Associate Presbytery of the Carolinas to the People Under Their Care" (1826):

One of those popular sentiments, by which the light of divine truth is obscured, its influence weakened, and its authority set aside, is, That we should not disturb the peace of the church by contending for divine truth and institutions. This sentiment is urged with much vehemence and apparent christian zeal, and followed by a correspondent practice. If, however, the zeal expended for this sentiment, were employed, without its attendant acrimony, in defence of truth, it might be useful.

There is, perhaps, no one error, so fatal in its consequences as this popular principle, because, not only may every error, however gross, be introduced under its shield, but it takes away the church's weapon of defence. The sentiment is plausible, but neither the dictate of divine authority, or of sound reason. To shew that it flatly contradicts the holy scripture, it is sufficient only to ask, Did the prophets, apostles, or our Lord himself act on this principle? or did they teach it? Did not Elijah contend for pure worship, and ordinances? Did not Josiah, Jeremiah, Ezekiel, and others contend for God's truth and law? and were they not under express injunctions to do so? Who can read Ezekiel's instructions, chapter 33, without surprise at the popularity of the sentiment we oppose? Did not our Lord himself warn and reprove? did he not maintain, against opponents, the perfection of the divine law, and the purity of divine worship? for an example, see Mark vii. 1-13. And do not all the apostles warn, and reprove, and enjoin this as a duty on all gospel ministers? Did not Paul reprove Peter himself, and that openly? Did he not forewarn Timothy, that the time would come, when they would not endure sound doctrine, but would with itching ears, heap up to themselves teachers? Was not this his time to warn Timothy not to reprove error, if such silence had been a christian duty indeed? But on the contrary, his solemn charge, was to reprove, rebuke, and exhort; to watch in all things; to endure afflictions; to make full proof of his ministry: II. Tim. iv. 1-5. And again, of what spirit are the last admonitions of Christ to the churches of Asia? But time would fail in noting authorities. The holy scriptures give no instructions to gospel ministers, if injunctions to warn, admonish, and reprove, are not given.

Connected with the above sentiment, it is urged, That an error introduced, or held by a professed believer, should be spared; that charity requires forbearance respecting his mistakes. But error is seldom introduced into the church by any other. It is not generally the professed infidel that makes the innovation. It was not such that introduced and supported errors among the Galatians, and became the objects of Paul's severe reproofs. It is not the professed infidel, that shall, according to prophecy, in the latter days, give heed to seducing spirits: 1 Tim. iv. 1. Nor was it the professed infidel, whom Isaiah had commission to warn and reprove: Isa. lviii. 1. Cry aloud, spare not; lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins.

But is it said these were notorious sinners, and under gross apostacy? not more so, than many, who are found at present, pleading for this silence. Give the former their claims, which are as well founded as the latter. Are those whom we reprove, church members? so were the objects of Isaiah's reproof. Do our opponents wear the appearance of piety? so did they. “Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinance of justice; they take delight in approaching to God.” Isa. lviii. 2.

Or whom did our Lord, when on earth, reprove with severity? were they not the professors of religion? members of a church of high and ancient privilege? But an end is put to all contention for truth, and such injunctions of holy scripture must be unmeaning, or inapplicable and useless, if the doctrines and institutions of God's word, must not be supported, when they are neglected, or opposed by professors of religion.

Besides, Satan has nothing to do, in order to introduce any error, with which he chooses to subvert the church, but to employ a professor of religion for this purpose. He can thus introduce it with impunity, when it is sheltered from the reproofs of holy scripture by its patron; and with more plausibility and efficiency for the purpose of deception; because it is clothed with the appearance of sanctity, and protected by the name of piety.

Nor is it unworthy of notice, that if all this plea for unconditional peace were well founded, our reforming forefathers were most uncharitable, narrow-minded, and unchristian in their spirit, in contending against Popery, Prelacy, Arminianism, and Socinianism, and we should yet have been enveloped in the darkness of the 15th century. No excuse for their conduct is possible, if the objection, which we oppose be admitted. They opposed a church of the greatest antiquity, and boasting of numerous saints; they continued their opposition, under the severest charges of a spirit of division, of irreligion, and a want of charity. If we only contend for the truth, and against error, charges against us, of illiberality and want of charity, are of the same spirit with those against our forefathers.

Calvin On Romans 16:18, Marks Of A False Teacher

Romans 16:18 “For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.”

Calvin's commentary:

He mentions an unvarying mark, by which false prophets are to be distinguished from the servants of Christ; for they have no care for the glory of Christ, but seek the benefit of their stomach. As, however, they deceitfully crept in, and by assuming another character, concealed their own wickedness, he at the same time pointed out, in order that no one might be deceived, the arts which they adopted -- that they ingratiated themselves by a bland address. The preachers of the gospel have also their courtesy and their pleasing manner, but joined with honesty, so that they neither soothe men with vain praises, nor flatter their vices: but impostors allure men by flattery, and spare and indulge their vices, that they may keep them attached to themselves. He calls those simple who are not cautious enough to avoid deceptions.

Romans 16:18 identifies two features of false teachers:

1. They are not concerned for Christ’s glory but for their own pleasures.

2. They deceitfully creep in through alluring men with the use of “bland speech”, “flattery”, “vain praises”, and “soothing” speech—indulging others’ sins to keep their favor.

The gospel minister is instead:

1. A man who seeks the glory of Christ above his own pleasures.

2. Gospel preaching has a fitting manner. It certainly has its own courteousness and pleasantness, but it is joined with an honesty that does not flatter, spare or indulge vices, and is not designed to attach men to oneself but to the glory of Christ.

So, don’t be simple, and so led astray.

The Subjection Of A Wife To Her Husband: Daniel Cawdrey, Westminster Divine

"Question. What is the main duty of the wife? Answer. Subjection, or submission to her husband, (Genesis 3: 16).

Question. What does this subjection consist of? Answer. In these two things: an acknowledgment of his superiority over her. In her respect to him, as her superior.

Question. How does it appear that her husband is her superior? Answer. God has given it to him, (Genesis 3: 16). Nature teaches it, in the weakness of all females, and so, inferior to the males, (1 Peter 3: 7). His titles imply superiority, as lord (1 Peter 3: 6), guide (Proverbs 2: 17), head (1 Corinthians 11: 3). He represents Christ, and she represents the church, (Ephesians 5: 23). Woman was made for the man, not the man for the woman, (Genesis 2: 18, 1 Corinthians 11: 8-9).

Question. What reason is there for this acknowledgement? Answer. Because man is the ground of all true subjection, and obedience, as to the ordinance of God.

Question. How is she supposed to respect him? Answer. In two things: reverence and obedience.

Question. What is her reverence to him? Answer. Inward, or outward.

Question. What is her inward reverence? Answer. A high esteem of him, for his place’ sake, as her lord and head, by the ordinance of God, which is called fear, (1 Peter 3: 2) and reverence, (Ephesians 5), a reverential fear.

Question. Where is this fear manifested? Answer. By her care to please him, (1 Corinthians 7: 34). By her joy in pleasing him, (Proverbs 31: 12). By her grief in offending him.

Question. How is her outward fear or reverence shown? Answer. By her behavior and speech."

- (Kindle Locations 1338-1373). Puritan Publications. Kindle Edition.

Example Is More Effectual Than Precept: The Reformed Catholic Family, J. Merle D’Aubigne (free ebook)

This is a powerful excerpt from a short book, “Family Worship” by the Swiss minister and historian, J. Merle D’Aubigne (1794–1872). This book is available at the link below for free from our friends at Chapel Library. The book explores the proper motives for family worship and provides sound guidance for the venerable practice:

Parents! If your children do not meet with a spirit of piety in your houses; if, on the contrary, your pride consists in surrounding them with external gifts, introducing them into worldly society, indulging all their whims, letting them follow their own course, you will see them grow vain, proud, idle, disobedient, impudent, and extravagant!

They will treat you with contempt; and the more your hearts are wrapped up in them, the less they will think of you. This is seen but too often to be the case. But ask yourselves if you are not responsible for their bad habits and practices; and your conscience will reply that you are; that you are now eating the bread of bitterness that you have prepared for yourself. May you learn thereby how great has been your sin against God in neglecting the means which were in your power for influencing their hearts. And may others take warning from your misfortune, and bring up their children in the Lord!

Nothing is more effectual in doing this than an example of domestic piety. Public worship is often too vague and general for children, and does not sufficiently interest them. As to the worship of the closet, they do not yet understand it. A lesson learned by rote, if unaccompanied by anything else, may lead them to look upon religion as a study like those of foreign languages or history. Here, as everywhere, and more than elsewhere, example is more effectual than precept.

They are not merely to be taught out of some elementary book that they must love God, but you must show them God is loved. If they observe that no worship is paid to that God of Whom they hear, the very best instruction will prove useless. But by means of family worship, these young plants will grow “like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither” (Psa 1:3). Your children may leave the parental roof, but they will remember in foreign lands the prayers of the parental roof, and those prayers will protect them.

Free ebook “Family Worship” from Chapel Library:

Free ebook link

Godliness Evidenced When Against The Stream: Richard Baxter

I know law, and custom, and education, and friends, when they side with godliness, are a great advantage to it, by affording helps, and removing those impediments that might stick much with carnal minds. But truth is not your own, till it be received in its proper evidence; nor your faith divine, till you believe what you believe, because God is true who doth reveal it; nor are you the children of God, till you love him for himself; nor are you truly religious, till the truth and goodness of religion itself be the principal thing that maketh you religious. It helpeth much to discover a man's sincerity, when he is not only religious among the religious, but among the profane, and the enemies, and scorners, and persecutors of religion: and when a man doth not pray only in a praying family, but among the prayerless, and the deriders of fervent constant prayer: and when a man is heavenly among them that are earthly, and temperate among the intemperate and riotous, and holdeth the truth among those that reproach it and that hold the contrary: when a man is not carried only by a stream of company, or outward advantages, to his religion, nor avoideth sin for want of a temptation, but is religious though against the stream, and innocent when cast (unwillingly) upon temptations; and is godly where godliness is accounted singularity, hypocrisy, faction, humour, disobedience, or heresy; and will rather let go the reputation of his honesty, than his honesty itself. 

From Richard Baxter’s “Christian Directory”  http://a.co/0rbSMSd

It’s Easier To Get New Religion Than To Get A New Heart: A Warning From Baxter

 “Either a religion made up of loose opinions, like the familists, ranters, libertines, and antinomians, and the Jesuits too much; or else made up of trifling formalities, and a great deal of bodily exercise, and stage actions, and compliments, as much of the popish devotion is: and a little will draw a carnal heart to believe a carnal doctrine. It is easier to get such a new religion, than a new heart. And then the devil tells them that now they are in the right way, and therefore they shall be saved. A great part of the world think their case is good, because they are of such or such a sect or party...”

If you’ve engaged in social media for long, you surely have seen at least some religious conversions and de-conversions. The modern context puts everything on display, making observations of human tendencies as easy as a click away. Even for the well-grounded Christian, it can be disconcerting to see someone falling into various doctrinal and practical sins. Or, it can be disappointing to see people stay in unbiblical churches, opinions, and practices when you hoped better for them. Particularly troubling is when someone seemed to know and love Christ and his Word, but later falls to a sect with a false gospel, false worship, false piety.

Sometimes the problem is less severe, at least outwardly. In our context, there are so many religious options that a person can simply find whatever degree of soundness they can tolerate and settle there, until they again are strongly challenged (by the Word or Providence) in the particulars of their own life before God. Then they simply move on again to somewhere that feels easier to the flesh.

In this quotation from Baxter’s Christian Directory he warns of two kinds of sects that appeal to this sort: on one side are those that are of “loose opinions” (what I call “free range”) and on the other side are those that excel in man-made religious activities (exotic liturgies, false worship, special works or missions, and extras of all sorts.) So then, as you see if you are observant and wise, times have not changed! These great Scylla and Charybdis still wreck many souls. As Baxter says, “It is easier to get such a new religion, than a new heart.”

They Live On Earth But Their Citizenship Is In Heaven: The Epistle to Diognetus

The Epistle to Diognetus is an early, apologetically oriented, Christian writing (c. 150-250 AD). It survived into the modern era by only one manuscript that eventually was destroyed in the Franco-Prussian War. You can find the text online in many places, one of which is here: http://www.earlychristianwritings.com/text/diognetus-roberts.html

​The letter feels quite familiar to modern Christians and contains some beautifully written sections. This one describes the place of the Christian Church in the world: 

​​For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring. They have a common table, but not a common bed. They are in the flesh, but they do not live after the flesh. They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life. They are poor, yet make many rich; they are in lack of all things, and yet abound in all; they are dishonoured, and yet in their very dishonour are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless; they are insulted, and repay the insult with honour; they do good, yet are punished as evil-doers. When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred.

Always In Christ Alone: Baxter On Sanctification

I am continuing slowly through Richard Baxter’s monumental Directory and am sharing various ideas and quotations I have found particularly encouraging. Immediately preceding this quotation, he has been challenging the person who wants to please God to rid himself of any thought of self-merit or deserved acceptance before God in anything but Jesus Christ. Conversion and the beginnings of new life are only in and by Christ, but so it the way of sanctification and ultimate victory:  

 Alas! without Christ,

we know not how to live an hour;

nor can have hope or peace in any thing we have or do;

nor look with comfort either upward or downward, to God, or the creature;

nor think without terrors of our sins, of God, or of the life to come.

Resolve, therefore, that as true converts,

you are wholly to live upon Jesus Christ,

and to do all that you do by his Spirit and strength;

and to expect all your acceptance with God upon his account.

Bavinck: The Unanimous Opinion Of The Reformed Regarding Covenant Children

Herman Bavinck, Reformed Dogmatics Volume 4, p. 56 

“Reformed theologians unanimously agreed on the following points:

1. That the benefits of the covenant of grace were usually distributed by God in connection with the means of grace; hence regeneration is in connection with the Word;

2. That God, however, is not bound to these means, and hence he could also take an unusual route and regenerate and save especially young children without the Word;

3. That he, as a rule, worked that way in the case of children of believers who were taken by death before reaching the age of discretion;

4. That the baptized children of believers who were part of the life of the congregation had to be considered elect and regenerate until the contrary was evident from what they said and did; and

5. That this however, was a judgment of charity, which must indeed be the rule for our attitude toward these children but cannot claim to be infallible.

On the other hand, from the very beginning there was disagreement over whether the children of believers, to the extent that they were elect, were regenerated already before, or in, or only after baptism.  Some—like Martyr, a Lasco, Dathenus, Alting, Witsius, Voetius, Mastricht—tended to favor the first view.  But the majority—Calvin, Beza, Musculus, Ursinus, de Bres, Acronius, Cloppenburg, Walaeus, Maccovius, Bucanus, Turretin, Heidegger, and others—left the question undecided.”