Half a lifetime ago now, as I was hitting golf balls at a driving range, the older man in the next booth offered me his brand-new, state-of-the-art, high-tech, large-headed driver. “Try this one, son,” he said. He insisted. I laid aside my old wooden-headed club (it cost £5 secondhand) and tried his ultramodern metal-headed version. The ball flew off the clubface and was still in the air as it flew past my earlier attempts. Suddenly, golf seemed easier, my swing so much more powerful.

I couldn’t believe it. Nor could I afford my own high-tech driver. But, I thought, this must be what the resurrection body in the state of glory is like. No longer weak, but powerful; obedience no longer a struggle against the world, the flesh, and the devil—but natural, the smooth and happy tempo of a sin-free world. If I can enjoy this new technology in a golf shot, how wonderful it will be to live in the full blaze of God’s presence.

Read more, by Sinclair Ferguson

Así dice el apóstol Santiago (Santiago 5:13). Así también adoraban al Señor todos los puritanos de Nueva

Inglaterra en sus reuniones de iglesia del día del Señor, cantando salmos a capella de versiones métricas y rimadas del salterio. Esta era la adoración antigua de nuestros antepasados piadosos, la cual creían que era una ordenanza del Nuevo Testamento.

Con el fin de despertar entre los cristianos de Nueva Inglaterra la práctica de cantar los salmos, estamos ofreciendo copias gratuitas de Los salmos métricos de David (1650) a las que respondan desde cualquier lugar de Nueva Inglaterra. Si desea intentar cantar los salmos, intente unirse aquí. Para obtener una de estas copias gratuitas, escríbame a: mjives dot refparish at gmail dot com. Incluya su dirección, y se lo enviaremos por correo.

Considere cómo Juan Calvino recomienda el cantar salmos en su prefacio al salterio de Ginebra de 1543:«Por tanto, ¿qué se ha de hacer? Pues tener canciones no solamente honestas, sino también santas, las cuales nos sean como aguijones para incitarnos a orar y alabar a Dios, a meditar en sus obras, a fin de amarlo, temerlo, honrarlo y glorificarlo. Mas esto que dices. Agustín es cierto, que nadie puede cantar nada digno de Dios, sino lo que ha recibido de Él. Por lo cual, cuando hayamos andado por todas partes par buscar aquí y allá, no encontraremos mejores canciones ni más apropiadas que los Salmos de David; los cuales el Espíritu Santo le dictó e hizo. Y por consiguiente, cuando los cantamos, estamos seguros que Dios nos pone en la boca las palabras, como si Él mismo cantara en nosotros, para exaltar Su gloria. Por lo cual, Crisóstomo exhorta tanto a hombres como a mujeres y niños pequeños, a que se acostumbren a cantarlos, a fin de que esto sea una meditación para asociarse a la compañía de los ángeles.»


Thus, the Apostle James (Jas. 5:13). And thus, the New England Puritans who universally worshipped the Lord in their Lord’s day meetings with a capella psalm singing to metrical, rhymed versions of the Psalter. This was the old worship of our godly forefathers, which they believed was a New Testament ordinance.

In the interests of reviving psalm-singing among Christians in New England, we are offering three free copies of The Pslams of David in Metre (1650) to the first three who respond from anywhere in New England — provided you don’t already belong to a psalm-singing (EP) church or already have a copy. If you would like to try signing the psalms, try joining in here. To get one of these free copies, drop me a note at mjives dot refparish at gmail dot com with your address, and we’ll drop it in the mail.

Consider John Calvin’s commendation of psalm-singing in his preface to the Geneva Psalter of 1543:

So what are we to do? We should have songs that are not only upright but holy, that will spur us to pray to God and praise Him, to meditate on His works so as to love Him, to fear Him, to honour Him, and glorify Him. For what St. Augustine said is true, that one can sing nothing worthy of God save what one has received from Him. Wherefore though we look far and wide we will find no better songs nor songs more suitable to that purpose than the Psalms of David, which the Holy Spirit made and imparted to him. Thus, singing them we may be sure that our words come from God just as if He were to sing in us for His own exaltation. Wherefore, Chrysostom exhorts men, women, and children alike to get used to singing them, so as through this act of meditation to become as one with the choir of angels.”

Creo que cuando las personas miran el bautismo, tienen una comprensión limitada de por qué Jesús ordenó que bauticemos a Sus discípulos. La mayoría de las personas probablemente asocian el agua con la limpieza, que es una conexión precisa dado el mensaje del profeta Ezequiel de que Dios rociaría agua sobre Su pueblo (Ez. 36:25). La limpieza del pecado, sin embargo, es solo un elemento en el significado e importancia del bautismo.

Lea más aquí, por J. V. Fesko.

R.L. Dabney. “. . . the expository method (understood as that which explains extended passages of Scripture in course) [must] be restored to that equal place which it held in the primitive and Reformed Churches; for, first, this is obviously the only natural and efficient way to do that which is the sole legitimate end of preaching, convey the whole message of God to the people.”

R. B. Kuiper. “In short, expository preaching demands that, by careful analysis of each text within its immediate context and the setting of the book to which it belongs, the full power of modern exegetical and theological scholarship be brought to bear upon our treatment of the Bible. The objective is not that the preacher may parade all this scholarship in the pulpit. Rather, it is that the preacher may speak faithfully out of solid knowledge of his text, and mount the pulpit steps as, at least, “a workman who has no need to be ashamed, rightly handling the word of truth.”

Ligon Duncan. “Expository preaching is the faithful explanation and application of the Bible in which the text of Scripture supplies the matter of the preacher’s exhortations rather than the preacher using the text as an occasion for his own expostulations, however helpful they may be.”

I. Those whom God effectually calleth he also freely justifieth;a not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous: not for anything wrought in them, or done by them, but for Christ’s sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them,b they receiving and resting on him and his righteousness by faith; which faith they have not of themselves, it is the gift of God.c

a. Rom 3:248:30. bJer 23:6Rom 3:2224-2527-284:5-85:17-191 Cor 1:30-312 Cor 5:1921Eph 1:7Titus 3:57. c. Acts 10:4413:38-39Gal 2:16Eph 2:7-8Phil 3:9.

-Westminster Confession of Faith (1646), 11.1

“No other sufficient cause can possibly be assigned of this propagation the gospel, but only God’s own power. Nothing else can be devised as the reason of it but this. Their was certainly some reason Here was a great and wonderful effect the most remarkable change that ever was in the face of the world of mankind since the flood; and this effect was not without some cause. Now, what other cause can be devised but only the divine power? It was not the outward strength of the instruments which were employed in it. At first, the gospel was preached only by a few fishermen, who were without power and worldly interest to support them. It was not their craft and policy that produced this wonderful effect; for they were poor illiterate men. It was not the agreeableness of the story they had to tell to the notions and principles of mankind. This was no pleasant able: a crucified God and Saviour was to the Jews a stumbling-block, and to the Greeks foolishness. It was not the agreeableness of their doctrines to the dispositions of men: for nothing is more contrary to the corruptions of men than the pure doctrines of the gospel. This effect therefore can have proceeded from no other cause than the power and agency of God: and if the power of God was what was exercised to cause the gospel to prevail, then the gospel is his word; for surely God does not use his almighty power to promote a mere imposture and delusion.”

-Jonathan Edwards (1703–1758)

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