Daily Service: Christian Hospitality 2

Part 2 of the 10 things you should know about Christian Hospitality

3. Hospitality makes room for different kinds of hosts and guests.

Every Christian is called to practice hospitality, but that does not mean that everyone practices it in the same way. We practice hospitality by sharing our resources and our needs, by serving as both host and guest, as Jesus did when he walked this earth. Hospitality works on the same principle as tithing. You are either giving, or you are receiving. You are either building up the body, or you need the body to build you up. All of us have a stake in hospitality because Jesus does.

4. Hospitality is the Benedict option on mission.

St. Benedict, the 6th century father of western monasticism whose response to the collapse of Roman civilization helped preserve the Christian faith, has received renewed attention with Rod Dreher’s 2017 publication of The Benedict Option: A Strategy for Christians in a Post-Christian Nation. We Butterfields practice almost-daily hospitality, including table fellowship, Bible reading, psalm singing, and prayer. This comes out in the wash as Benedict option on mission. The invitation is wide open, and sometimes we spill into three rooms. Dining nightly with brothers and sisters from the church has developed deep familial bonds. Over the years, we have learned how to help each other without being asked. We are a set-apart people. We love the church, and we extol her virtues, and we call others to come into God’s family.

At our house, some people come early, and some people come late. Some people come because they want to know why all the cars are parked outside our house. Some people bring food. Some people bring friends. This feast of grace is our mainstay, and we intentionally seek out unbelievers to join us. We are distinctly set apart for Christ, and we are invested in the world, serving others, beckoning others to taste and feel that the Lord is good.

Is this awkward? Yes. But how else will your unsaved neighbor know that the throne of God brings grace to some, but judgment to others? How will he know that the culture of sexual freedom and personal autonomy has duped him and stolen his integrity as an image bearer of a Holy God?

Hospitality is good for the giver because it puts our lives and hearts on display.

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Just Like Riding a Bike — Thought Spirals

For the last year or so, some of my students have been discussing the possibility of me starting a YouTube channel in which I discuss and answer questions about Jesus. When the discussion first started, it seemed like a fun challenge to take on, but with teaching full-time and working on my PhD, there just […]

Just Like Riding a Bike — Thought Spirals
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Fox’s Book of Martyrs

https://www.biblestudytools.com/history/foxs-book-of-martyrs/

Edited by William Byron Forbush This is a book that will never die — one of the great English classics. . . . Reprinted here in its most complete form, it brings to life the days when “a noble army, men and boys, the matron and the maid,” “climbed the steep ascent of heaven, ‘mid peril, toil, and pain.” “After the Bible itself, no book so profoundly influenced early Protestant sentiment as the Book of Martyrs. Even in our time it is still a living force. It is more than a record of persecution. It is an arsenal of controversy, a storehouse of romance, as well as a source of edification.” 

Fox’s Book of Martyrs is in the public domain and may be freely used and distributed.

Archbishop Cranmer 


Dr. Thomas Cranmer was descended from an ancient family, and was born at the village of Arselacton, in the county of Northampton. After the usual school education he was sent to Cambridge, and was chosen fellow Jesus College. Here he married a gentleman’s daughter, by which he forfeited his fellowship, and became a reader in Buckingham College, placing his wife at the Dolphin Inn, the landlady of which was a relation of hers, whence arose the idle report that he was an ostler. His lady shortly after dying in childbed; to his credit he was re-chosen a fellow of the college before mentioned. In a few years after, he was promoted to be Divinity Lecturer, and appointed one of the examiners over those who were ripe to become Bachelors or Doctors in Divinity. It was his principle to judge of their qualifications by the knowledge they possessed of the Scriptures, rather than of the ancient fathers, and hence many popish priests were rejected, and others rendered much improved. 
He was strongly solicited by Dr. Capon to be one of the fellows on the foundation of Cardinal Wolsey’s college, Oxford, of which he hazarded the refusal. While he continued in Cambridge, the question of Henry VIII’s divorce with Catharine was agitated. At that time, on account of the plague, Dr. Cranmer removed to the house of a Mr. Cressy, at Waltham Abbey, whose two sons were then educating under him. The affair of divorce, contrary to the king’s approbation, had remained undecided above two or three years, from the intrigues of the canonists and civilians, and though the cardinals Campeius and Wolsey were commissioned from Rome to decide the question, they purposely protracted the sentence. 
It happened that Dr. Gardiner (secretary) and Dr. Fox, defenders of the king in the above suit, came to the house of Mr. Cressy to lodge, while the king removed to Greenwich. At supper, a conversation ensued with Dr. Cranmer, who suggested that the question whether a man may marry his brother’s wife or not, could be easily and speedily decided by the Word of God, and this as well in the English courts as in those of any foreign nation. The king, uneasy at the delay, sent for Dr. Gardiner and Dr. Fox to consult them, regretting that a new commission must be sent to Rome, and the suit be endlessly protracted. Upon relating to the king the conversation which had passed on the previous evening with Dr. Cranmer, his majesty sent for him, and opened the tenderness of conscience upon the near affinity of the queen. Dr. Cranmer advised that the matter should be referred to the most learned divines of Cambridge and Oxford, as he was unwilling to meddle in an affair of such weight; but the king enjoined him to deliver his sentiments in writing, and to repair for that purpose to the earl of Wiltshire’s, who would accommodate him with books,a nd everything requisite for the occasion. 
This Dr. Cranmer immediately did, and in his declaration not only quoted the authority of the Scriptures, of general councils, and the ancient writers, but maintained that the bishop of Rome had no authority whatever to dispense with the Word of God. The king asked him if he would stand by this bold declaration, to which replying in the affirmative, he was deputed ambassador to Rome, in conjunction with the earl of Wiltshire, Dr. Stokesley, Dr. Carne, Dr. Bennet, and others, previous to which, the marriage was discussed in most of the universities of Christendom and at home. 
When the pope presented his toe to be kissed, as customary, the earl of Wiltshire and his party refused. Indeed, it is affirmed that a spaniel of the earl’s attracted by the littler of the pope’s toe, made a snap at it, whence his holiness drew in his sacred foot, and kicked at the offender with the other. 
Upon the pope demanding the cause of their embassy, the earl presented Dr. Cranmer’s book, declaring that his learned friends had come to defend it. The pope treated the embassy honorably, and appointed a day for the discussion, which he delayed, as if afraid of the issue of the investigation. The earl returned, and Dr. Cranmer, by the king’s desire, visited the emperor, and was successful in bringing him over to his opinion. Upon the doctor’s return to England, Dr. Warham, archbishop of Canterbury, having quitted this transitory life, Dr. Cranmer was deservedly, and by Dr. Warham’s desire, elevated to that eminent station. 
In this function, it may be said that he followed closely the charge of St. Paul. Diligent in duty, he rose at five in the morning, and continued in study and prayer until nine: between then and dinner, he devoted to temporal affairs. After dinner, if any suitors wanted hearing, he would determine their business with such an affability that even the defaulters were scarcely displeased. Then he would play at chess for an hour, or see others play, and at five o’clock he heard the Common Prayer read, and from this until supper he took the recreation of walking. At supper his conversation was lively and entertaining; again he walked or amused himself until nine o’clock, and then entered his study. 
He ranked high in favor with King Henry, and even had the purity and the interest of the English Church deeply at heart. His mild and forgiving disposition is recorded in the following instance. An ignorant priest, in the country, had called Cranmer an ostler, and spoken very derogatory of his learning. Lord Cromwell receiving information of it, the man was sent to the Fleet, and his case was told to the archbishop by a Mr. Chertsey, a grocer, and a relation of the priest’s. His grace, having sent for the offender, reasoned with him, and solicited the priest to question him on any learned subject. This the man, overcome by the bishop’s good nature, and knowing his own glaring incapacity, declined, and entreated his forgiveness, which was immediately granted, with a charge to employ his time better when he returned to his parish. Cromwell was much vexed at the lenity displayed, but the bishop was ever more ready to receive injury than to retaliate in any other manner than by good advice and good offices. 
At the time that Cranmer was raised to be archbishop, he was king’s chaplain, and archdeacon of Taunton; he was also constituted by the pope the penitentiary general of England. It was considered by the king that Cranmer would be obsequious; hence the latter married the king to Anne Boleyn, performed her coronation, stood godfather to Elizabeth, the first child, and divorced the king from Catharine. Though Cranmer received a confirmation of his dignity from the pope, he always protested against acknowledging any other authority than the king’s, and he persisted in the same independent sentiments when before Mary’s commissioners in 1555. 
One of the first steps after the divorce was to prevent preaching throughout his diocese, but this narrow measure had rather a political view than a religious one, as there were many who inveighed against the king’s conduct. In his new dignity Cranmer agitated the question of supremacy, and by his powerful and just arguments induced the parliament to “render to Caesar the things that are Caesar’s.” During Cranmer’s residence in Germany, 1531, he became acquainted with Ossiander, at Nuremberg, and married his niece, but left her with him while on his return to England. After a season he sent for her privately, and she remained with him until the year 1539, when the Six Articles compelled him to return her to her friends for a time. 
It should be remembered that Ossiander, having obtained the approbation of his friend Cranmer, published the laborious work of the Harmony of the Gospels in 1537. In 1534 the archbishop completed the dearest wish of his heart, the removal of every obstacle to the perfection of the Reformation, by the subscription of the nobles and bishops to the king’s sole supremacy. Only Bishop Fisher and Sir Thomas More made objection; and their agreement not to oppose the succession Cranmer was willing to consider at sufficient, but the monarch would have no other than an entire concession. 
Not long after, Gardiner, in a privat einterview with the king, spoke inimically of Cranmer, (whom he maliciously hated) for assumiong the title of primate of all England, as derogatory to the supremacy of the king. This created much jealousy against Cranmer, and his translation of the Bible was strongly opposed by Stokesley, bishop of London. It is said, upon the demise of Queen Catharine, that her successor Anne Boleyn rejoiced–a lesson this to show how shallow is the human judgment! since her own execution took place in the spring of the following year, and the king, on the day following the beheading of this sacrificed lady, married the beautiful Jane Seymour, a maid of honor to the late queen. Cranmer was ever the friend of Anne Boleyn, but it was dangerous to oppose the will of the carnal tyrannical monarch. 
In 1538, the Holy Scriptures were openly exposed to sale; and the places of worship overflowed everywhere to hear its holy doctrines expounded. Upon the king’s passing into a law the famous Six Articles, which went nearly again to establish the essential tenets of the Romish creed, Cranmer shone forth with all the luster of a Christian patiot, in resisting the doctrines they contained, and in which he was supported by the bishops of Sarum, Worcester, Ely, and Rochester, the two former of whom resigned their bishoprics. The king, though now in opposition to Cranmer, still revered the sincerity that marked his conduct. The death of Lord Cromwell in the Tower, in 1540, the good friend of Cranmer, was a severe blow to the wavering Protestant cause, but even now Cranmer, when he saw the tide directly adverse to the truth, boldly waited on the king in person, and by his manly and heartfelt pleading, caused the Book of Articles to be passed on his side, to the great confusion of his enemies, who had contemplated his fall as inevitable. 
Cranmer now lived in as secluded a manner as possible, until the rancor of Winchester preferred some articles against him, relative to the dangerous opinion he taught in his family, joined to other treasonable charges. These the king himself delivered to Cranmer, and believing firmly the fidelity and assertions of innocence of the accused prelate, he caused the matter to be deeply investigated, and Winchester and Dr. Lenden, with Thornton and Barber, of the bishop’s household, were found by the papers to be the real conspirators. The mild, forgiving Cranmer would have interceded for all remission of publishment, had not Henry, pleased with the subsidy voted by parliament, let them be discharged. These nefarious men, however, again renewing their plots against Cranmer, fell victims to Henry’s resentment, and Gardiner forever lost his confidence. Sir G. Gostwick soon after laid charges against the archbishop, which Henry quashed, and the primate was willing to forgive. 
In 1544, the archbishop’s palace at Canterbury was burnt, and his brother-in-law with others perished in it. These various afflictions may serve to reconcile us to a humble state; for of what happiness could this great and good man boast, since his life was constantly harassed either by political, religious, or natural crosses? Again the inveterate Gardfiner laid high charges against the meek archbishop and would have sent him to the Tower; but the king was his friend, gave him his signet that he might defend him, and in the Council not only declared the bishop one of the best affected men in his realm, but sharpoly rebuked his accusers for their calumny. 
A peace having been made, Henry, and the French king, Henry the Great, were unanimous to have the Mass abolished in their kingdom, and Cranmer set about this great work; but the death of the English monarch, in 1546, suspended the precedure, and King Edwarrd his successor continued Cranmer in the same functions, upon whose coronation he delivered a charge that will ever honor his memory, for its purity, freedom, and truth. During this reign he prosecuted the glorious Reformation with unabated zeal, even in the year 1552, when he was seized with a severe ague, from which it pleased God to restore him that he might testify by his death the truth of that seed he had diligently sown. 
The death of Edward, in 1553, exposed Cranmer to all the rage of his enemies. Though the archbishop was among those who supported Mary’s accession, he was attainted at the meeting of parliament, and in November adjudged guilty of high treason at Guildhall, and degraded from his dignities. He sent a humble letter to Mary, explaining the cause of his signing the will in favor of Edward, and in 1554 he wrote to the Council, whom he pressed to obtain a pardon from the queen, by a letter delivered to Dr. Weston, but which the letter opened, and on seeing its contents, basely returned. 
Treason was a charge quite inapplicable to Cranmer, who supported the queen’s right; while others, who had favored Lady Jane were dismissed upon paying a small fine. A calumny was now spread against Cranmer that he complied with some of the popish ceremonies to ingratiate himself with the queen, which he dared publicly to disavow, and justified his articles of faith. The active part which the prelate had taken in the divorce of Mary’s mother had ever rankled deeply in the heart of the queen, and revenge formed a prominent feature in the death of Cranmer. 
We have in this work noticed the public disputations at Oxford, in which the talents of Cranmer, Ridley, and Latimer shone so conspicuously, and tended to their condemnation. The first sentence was illegal, inasmuch as the usurped power of the pope had not yet been re-established by law. 
Being kept in prison until this was effected, a commission was despatched from Rome, appointing Dr. Brooks to sit as the representative of his holiness, and Drs. Story and Martin as those of the queen. Cranmer was willing to bow to the authority of Drs. Story and Martin, but against that of Dr. Brooks he protested. Such were the remarks and replies of Cranmer, after a long examination, that Dr. Broks observed, “We come to examine you, and methinks you examine us.” 
Being sent back to confinement, he received a citation to appear at Rome within eighteen days, but this was impracticable, as he was imprisoned in England; and as he stated, even had he been at liberty, he was too poor to employ an advocate. Absurd as it must appear, Cranmer was condemned at Rome, and on February 14, 1556, a new commission was appointed, by which, Thirlby, bishop of Ely, and Bonner, of London, were deputed to sit in judgment at Christ-church, Oxford. By virtue of this instrument, Cranmer was gradually degraded, by putting mere rags on him to represent the dress of an archbishop; then stripping him of his attire, they took off his own gown, and put an old worn one upon him instead. This he bore unmoved, and his enemies, finding that severity only rendered him more determined, tried the opposite course, and placed him in the house of the dean of Christ-church, where he was treated with every indulgence. 
This presented such a contrast to the three years’ hard imprisonment he had received, that it threw him off his guard. His open, generous nature was more easily to be seduced by a liberal conduct than by threats and fetters. When Satan finds the Christian proof against one mode of attack, he tries another; and what form is so seductive as smiles, rewards, and power, after a long, painful imprisonment? Thus it was with Cranmer: his enemies promised him his former greatness if he would but recant, as well as the queen’s favor, and this at the very time they knew that his death was determined in council. To soften the path to apostasy, the first paper brought for his signature was conceived in general terms; this once signed, five others were obtained as explanatory of the first, until finally he put his hand to the following detestable instrument: 
“I, Thomas Cranmer, late archbishop of Canterbury, do renounce, abhor, and detest all manner of heresies and errors of Luther and Zuinglius, and all other teachings which are contrary to sound and true doctrine. And I believe most constantly in my heart, and with my mouth I confess one holy and Catholic Church visible, without which there is no salvation; and therefore I acknowledge the Bishop of Rome to be supreme head on earth, whom I acknowledge to be the highest bishop and pope, and Christ’s vicar, unto whom all Christian people ought to be subject. 
“And as concerning the sacraments, I believe and worship int he sacrament of the altar the body and blood of Christ, being contained most truly under the forms of bread and wine; the bread, through the mighty power of God being turned into the body of our Savior Jesus Christ, and the wine into his blood. 
“And in the other six sacraments, also, (alike as in this) I believe and hold as the universal Church holdeth, and the Church of Rome judgeth and determineth. 
“Furthermore, I believe that there is a place of purgatory, where souls departed be punished for a time, for whom the Church doth godily and wholesomely pray, like as it doth honor saints and make prayers to them. 
“Finally, in all things I profess, that I do not otherwise believe than the Catholic Church and the Church of Rome holdeth and teacheth. I am sorry that I ever held or thought otherwise. And I beseech Almighty God, that of His mercy He will vouchsafe to forgive me whatsoever I have offended against God or His Church, and also I desire and beseech all Christian people to pray for me. 
“And all such as have been deceived either by mine example or doctrine, I require them by the blood of Jesus Christ that they will return to the unity of the Church, that we may be all of one mind, without schism or division. 
“And to conclude, as I submit myself to the Catholic Church of Christ, and to the supreme head thereof, so I submit myself unto the most excellent majesties of Philip and Mary, king and queen of this realm of England, etc., and to all other their laws and ordinances, being ready always as a faithful subject ever to obey them. And God is my witness, that I have not done this for favor or fear of any person, but willingly and of mine own conscience, as to the instruction of others.” 
“Let him that standeth take heed lest he fall!” said the apostle, and here was a falling off indeed! The papists now triumphed in their turn: they had acquired all they wanted short of his life. His recantation was immediately printed and dispersed, that it might have its due effect upon the astonished Protestants. But God counter worked all the designs of the Catholics by the extent to which they carried the implacable persecution of their prey. Doubtless, the love of life induced Cranmer to sign the above declaration: yet death may be said to have been preferable to life to him who lay under the stings of a goaded conscience and the contempt of every Gospel Christian; this principle he strongly felt in all its force and anguish. 
The queen’s revenge was only to be satiated by Cranmer’s blood, and therefore she wrote an order to Dr. Pole, to prepare a sermon to be preached March 21, directly before his martyrdom, at St. Mary’s, Oxford. Dr. Pole visited him the day previous, and was induced to believe that he would publicly deliver his sentiments in confirmation of the articles to which he had subscribed. About nine in the morning of the day of sacrifice, the queen’s commissioners, attended by the magistrates, conducted the amiable unfortunate to St. Mary’s Church. His torn, dirty garb, the same in which they habited him upon his degradation, excited the commiseration of the people. In the church he found a low mean stage, erected opposite to the pulpit, on which being placed, he turned his face, and fervently prayed to God. 
The church was crowded with persons of both persuasions, expecting to hear the justification of the late apostasy: the Catholics rejoicing, and the Protestants deeply wounded in spirit at the deceit of the human heart. Dr. Pole, in his sermon, represented Cranmer as having been guilty of the most atrocious crimes; encouraged the deluded sufferer not to fear death, not to doubt the support of God in his torments, nor that Masses would be said in all the churches of Oxford for the repose of his soul. The doctor then noticed his conversion, and which he ascribed to the evident working of Almighty power and in order that the people might be convinced of its reality, asked the prisoner to give them a sign. This Cranmer did, and begged the congregation to pray for him, for he had committed many and grievous sins; but, of all, there was one which awfully lay upon his mind, of which he would speak shortly. 
During the sermon Cranmer wept bitter tears: lifting up his hands and eyes to heaven, and letting them fall, as if unworthy to live: his grief now found vent in words: before his confession he fell upon his knees, and, in the following words unveiled the deep contrition and agitation which harrowed up his soul. 
“O Father of heaven! O Son of God, Redeemer of the world! O Holy Ghost, three persons all one God! have mercy on me, most wretched caitiff and miserable sinner. I have offended both against heaven and earth, more than my tongue can express. Whither then may I go, or whither may I flee? To heaven I may be ashamed to lift up mine eyes and in earth I find no place of refuge or succor. To Thee, therefore, O Lord, do I run; to Thee do I humble myself, saying, O Lord, my God, my sins be great, but yet have mercy upon me for Thy great mercy. The great mystery that God became man, was not wrought for little or few offences. Thou didst not give Thy Son, O Heavenly Father, unto death for small sins only, but for all the greatest sins of the world, so that the sinner return to Thee with his whole heart, as I do at present. Wherefore, have mercy on me, O God, whose property is always to have mercy, have mercy upon me, O Lord, for Thy great mercy. I crave nothing for my own merits, but for Thy name’s sake, that it may be hallowed thereby, and for Thy dear Son, Jesus Christ’s sake. And now therefore, O Father of Heaven, hallowed be Thy name,” etc. 
Then rising, he said he was desirous before his death to give them some pious exhortations by which God might be glorified and themselves edified. He then descanted upon the danger of a love for the world, the duty of obedience to their majesties, of love to one another and the necessity of the rich administering to the wants of the poor. He quoted the three verses of the fifth chapter of James, and then proceeded, “Let them that be rich ponder well these three sentences: for if they ever had occasion to show their charity, they have it now at this present, the poor people being so many, and victual so dear. 
“And now forasmuch as I am come to the last end of my life, whereupon hangeth all my life past, and all my life to come, either to live with my master Christ for ever in joy, or else to be in pain for ever with the wicked in hell, and I see before mine eyes presently, either heaven ready to receive me, or else hell ready to swallow me up; I shall therefore declare unto you my very faith how I believe, without any color of dissimulation: for now is no time to dissemble, whatsoever I have said or written in times past. 
“First, I believe in God the Father Almighty, Maker of heaven and earth, etc. And I believe every article of the Catholic faith, every word and sentence taught by our Savior Jesus Christ, His apostles and prophets, in the New and Old Testament. 
“And now I come to the great thing which so much troubleth my conscience, more than any thing that ever I did or said in my whole life, and that is the setting abroad of a writing contrary to the truth, which now here I renounce and refuse, as things written with my hand contrary to the truth which I thought in my heart, and written for fear of death, and to save my life, if it might be; and that is, all such bills or papers which I have written or signed with my hand since my degradation, wherein I have written many things untrue. And forasmuch as my hand hath offended, writing contrary to my heart, therefore my hand shall first be punished; for when I come to the fire it shall first be burned. 
“And as for the pope, I refuse him as Christ’s enemy, and Antichrist, with all his false doctrine.” 
Upon the conclusion of this unexpected declaration, amazement and indignation were conspicuous in every part of the church. The Catholics were completely foiled, their object being frustrated, Cranmer, like Samson, having completed a greater ruin upon his enemies in the hour of death, than he did in his life. 
Cranmer would have proceeded in the exposure of the popish doctrines, but the murmurs of the idolaters drowned his voice, and the preacher gave an order to “lead the heretic away!” The savage command was directly obeyed, and the lamb about to suffer was torn from his stand to the place of slaughter, insulted all the way by the revilings and taunts of the pestilent monks and friars. 
With thoughts intent upon a far higher object than the empty threats of man, he reached the spot dyed with the blood of Ridley and Latimer. There he knelt for a short time in earnest devotion, and then arose, that he might undress and prepare for the fire. Two friars who had been parties in prevailing upon him to abjure, now endeavored to draw him off again from the truth, but he was steadfast and immovable in what he had just professed, and publicly taught. A chain was provided to bind him to the stake, and after it had tightly encircled him, fire was put to the fuel, and the flames began soon to ascend. 
Then were the glorious sentiments of the martyr made manifest; then it was, that stretching out his right hand, he held it unshrinkingly in the fire until it was burnt to a cinder, even before his body wa sinjured, frequently exclaiming, “This unworthy right hand.” 
His body did abide the burning with such steadfastness that he seemed to have no more than the stake to which he was bound; his eyes were lifted up to heaven, and he repeated “this unworthy right hand,” as long as his voice would suffer him; and using often the words of Stephen, “Lord Jesus, receive my spirit,” in the greatness of the flame, he gave up the ghost. 

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The Pastor in Prayer: Being a Choice Selection of C.H. Spurgeon’s Sunday Morning Prayers.

Chapter 6
Sitting Over Against the Sepulchre

‘And there was Mary Magdalene, and the
other Mary, sitting over against the sepulchre’
(Matt. 27:6).

Most glorious Lord God, it is marvellous in our eyes that Thou shouldst become incarnate, that Thy Son should take our flesh upon Him. It surprises us greatly that the Lord of Life should condescend to die, and that the incorruptible One should be laid in the grave. We are full of loving gratitude, we are also full of adoring wonder. When we have stood at the sepulchre and looked into it and thought of Jesus having lain there, when we have seen it open and knew that it was empty, we bless Thy name that even He died and was buried, and magnify Thee that He is risen again from the dead. These great facts concerning our divine Lord are the foundation of our confidence in Him. We bless Thee that they have been attested by such four-fold witness, and yet further that afterwards He appeared alive to so large a number of those who knew Him, that the fact of His rising from the dead might never be questioned again. We do not question it, our hearts devoutly believe the fact, but Lord, we want by Thy Holy Spirit to know the facts in their living power. We wish that we might have fellowship with our Lord, who is our Head, in all this. Oh, that we might know how to die with Him, and to live with Him in newness of life.

O God, we do rejoice that the old man was crucified with Him. We would daily mortify the flesh with its affections and lusts. We wish to be to the world, to sin, to selfishness as dead and buried men; as dead men, out of mind, so would we be. Oh, that no faculty might hear the voice of the charmer when it charms us towards sin! may we be delivered from the mere power to obey the lusts of the flesh and the temptations of the devil. May grace so sanctify us that we may reckon ourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

O God, we have too much of the ill alive about us. Go on to crucify it: let it die and, painful and lingering though the death may be, may we reckon the thing to be dead, because it is crucified, and never treat it as though it were a living thing to be fed and to have provision made for it: but let it die and let it be buried. May those of us who bear in our body the marks of the Lord Jesus be solemnly concerned that our baptism should be no fiction; but that we should be really baptized into the death of Christ with all the fulness of the deadening power that is about the sacred burial by fellowship with Him. And, O Lord, give us more and more to have the new life; yea, and to have it more abundantly, for this is one of the objects of His coming. May the new life always rule us, may we walk by its power, may we have strength through its influence, may we be elevated by its energies, may we be indeed entirely subjugated, as to our own entire manhood, to the control of the Holy Spirit through the new-born life. We do pant for this.

We ask especially on this Lord’s Day, that we may be in the Spirit, and know the fulness of His quickening power. May we do nothing after the dead manner of formality. May there be no dead hymn, nor dead prayer. Lord, give the preacher life. Oh, give the hearers life. Oh, may this be living worship this morning, the bowing not of heads alone, but of hearts, and the closing not alone of the eyes to things that can be seen, but the closing of the eyelids of the thought to everything worldly.

O Lord, imprison us in the grave of Christ today, that within those sacred walls we may find a chamber where our Lord shall manifest Himself to us, as He doth not unto the world.

A spring shut up, a fountain sealed art Thou, O Christ, to us, and we would be such to Thee; a garden enclosed for our Beloved, wherein He may take His delights. Our soul shall sing for joy, ‘I am my beloved’s, and my beloved is mine; he feedeth among the lilies.’

Oh! for a day’s release from every care! Now break the bands of our yoke. And oh, that we could live above care in the week-days too, casting all our care on Him who careth for us, and leaving all in those wise hands that rule the world, and can well rule our mean affairs. Today, gracious Lord, reproach Thy children and comfort them, also rebuke and reprove as may seem good unto Thee; but Oh, sanctify us for the skies, and prepare us for the place which Thou art preparing for us. The Lord be very mindful of all his sick servants at home, of any that are under depression of spirit, and especially of such as are near to die.

Oh, be very gracious to all Thy children under temptation, and if any are in very sharp trial, and are also conscious of having brought it upon themselves, which makes the trial worse than ever, yet of Thy mercy do Thou let the fulness of the power of Thy grace be manifest in them, that in the ages to come they may, with all saints declare the exceeding riches of Thy power and love in Christ Jesus.

And now, Lord, bless the unconverted that come into this house today, or into any other place of worship. Be pleased to save them; let the eternal purpose be fulfilled in many today. Oh, bring home Thy prodigal children, and let such as are coming home be met by the loving Father, and may such as have come home have a feast of fat things today. May elder brethren today be made better tempered, be made more into sympathy with the great Father!

May there be blessings all round today for all of us, and so may we together bless and magnify Thine august and sacred name. O Thou one God of Israel, whom we worship, let others worship whom they may; the God of Abraham, of Isaac, and of Jacob is our God for ever and ever, and we worship Thee, O Jehovah Elohim, in the name of Jesus Christ Thine only-begotten Son. Amen.

SERMON: No. 1404 (24 March 1878).

SCRIPTURE: Matthew 27:44-61; Mark 15:42-47; Luke 23:50-56; John 19:38-42; Romans 6:1-13.
The Pastor in Prayer: Being a Choice Selection of C.H. Spurgeon’s Sunday Morning Prayers.

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addiction — tessykayler’s blog

waking so early in the morning, looking out to my window, feeling the fresh air, the next thing i thought of was my phone, unfortunately for me while running , i missed my step and i roll down the stairs, i cried and wished i was never so addicted to my phone. still feeling the […]

addiction — tessykayler’s blog
Good post, thanks.


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#Welcome all nations and peoples

#Guam welcomes all visitors

It was an okay Friday but I really wasn’t paying too much attention. Here’s what I see for Guam Christian Blog for 02 August 2019: 101 views, 83 visitors, 34 likes, 236 followers (no change). USA barely topped the list with 22 views, India was close behind with 20, South Africa was at 13, Australia at 10, Italy and Canada tie for fifth place with 5 views each.

#USA
#India
#South Africa
#Australia
#Italy (first time in the top 5)
#United Kingdom

#Outreach: that the world may KNOW JESUS.

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Daily Bible Reading 03 August 2019

Bible Reading Enhances Any Day (BREAD)

Daily Bible Reading: Esther 8-9, 1 Thessalonians 3


Esther 8:3-6 (NKJV) Now Esther spoke again to the king, fell down at his feet, and implored him with tears to counteract the evil of Haman the Agagite, and the scheme which he had devised against the Jews. And the king held out the golden scepter toward Esther. So Esther arose and stood before the king, and said, “If it pleases the king, and if I have found favor in his sight and the thing seems right to the king and I am pleasing in his eyes, let it be written to revoke the letters devised by Haman, the son of Hammedatha the Agagite, which he wrote to annihilate the Jews who are in all the king’s provinces. For how can I endure to see the evil that will come to my people? Or how can I endure to see the destruction of my countrymen?”


1 Thessalonians 3:8-9 (KJV) For now we live, if ye stand fast in the Lord. For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God;

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Today’s Theme Song: Who am I?

38th Parallel – Who Am I?

Artist: 38th Parallel

Album: Turn The Tides

Genre: Rock

Made like a mirror to reflect His glory
But the glass got smashed, bought a counterfeit story
We gave into pride, sacrificed life, on that day we died inside
Outside we ignited a rebellion, an infectious disease
That labels us felons cold and alone, ever wandering in search of a home

Hearts breaking, hands shaking in time with our hearts vibrating
We say bridges to yesterday are burned
Seasons over, all those leaves have turned we cannot look down
We can never keep our gaze locked on the ground
As we stand with wide wide eyes as our world comes crashing down

Who am I to say I’m right?
Who am I to say you’re wrong?
Play judge, look you in the eye
Who am I to throw the stones?

Who am I to say I’m right?
Who am I to say you’re wrong?
Play judge, look you in the eye
Who am I to throw the stones?

Now I remember when trust went for free
Sold for a smile on the face of a fantasy
Truth found her home in the pages of fairy tales
Decadent words formed the phrases for dreams that failed
Now trust is a costly commodity giving it away is the mark of absurdity
And truth is a homeless traveler hoping in the night to be found

Hearts breaking, hands shaking in time with our hearts vibrating
We say bridges to yesterday are burned
Seasons over, all those leaves have turned we cannot look down
We can never keep our gaze locked on the ground
As we stand with wide wide eyes as our world comes crashing down

Who am I to say I’m right?
Who am I to say you’re wrong?
Play judge, look you in the eye
Who am I to throw the stones?

Who am I to say I’m right?
Who am I to say you’re wrong?
Play judge, look you in the eye
Who am I to throw the stones?

And we wave goodbye to our innocence
And we wave goodbye to our ignorance
And we wave goodbye to our nursery mindsets
Abandoning cribs of complacence

And we wave goodbye to our innocence
And we wave goodbye to our ignorance
And we wave goodbye to our nursery mindsets
Abandoning cribs of complacence

Who am I to say I’m right?
Who am I to say you’re wrong?
Play judge, look you in the eye
Who am I to throw the stones?

Who am I to say I’m right?
Who am I to say you’re wrong?
Play judge, look you in the eye
Who am I to throw the stones?

Written by: AARON NORDYKE, AARON DAVID NORDYKE, DAVID HENTSCHEL, JEFF BARTON, JEFF ARTHUR BARTON, MARK JENNINGS, MARK MICHAEL JENNINGS, NATHAN RIPPKE, NATHAN ALAN RIPPKE, NICK MOROCH, SHANE MOE, SHANE PHILIP MOE, TOM 00 SALTA, TONY MCANANY

Lyrics © Warner Chappell Music, Inc.

Daily Bible Verse

Verse of the Day

But this is the covenant that I will make with the house of Israel after those days, saith Jehovah: I will put my law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be my people: Jeremiah 31:33 ASV

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