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 We May Suffer Now but ~

[b]Quote:

[i]We suffer now, but...

OUR SUFFERING WILL END [/b]

Therefore you now have sorrow; but I will see you again and your heart will rejoice, and your joy no one will take from you. (John 16:22)

What the Bible says - Reasons for our suffering - Our proper response - Old Testament only

WHAT THE BIBLE SAYS (click on the underlined verses to read them on Site below)

The earth will pass away. Rev 21:1-4, 1 Jn 2:15-17 (see also The Earth will be destroyed).

We are only a vapor that appears for a little while and then vanishes. James 4:13-17, Ps 39:5-7

The things we see now (this world) are temporary, while the things we do not see are eternal. 2 Cor 4:16-18

In the world we will have trouble, but take heart because He has overcome the world. Jn 16:33

Life is like childbirth – pain while on earth turns to joy when we see Jesus. Jn 16:20-22

The suffering of this present earth are not worthy to be compared with the future glory. Rom 8:15-26

After we suffer, God will restore us and make us strong, firm and steadfast. 1 Peter 5:8-11

When suffering, our confidence of a better and enduring possession in heaven will be richly rewarded. Heb 10:34-39

We are suffering now for the kingdom of God. 2 Thes 1:5-7

We groan waiting for our adoption. Romans 8:23-25

We will be glad with exceeding joy (if we suffered for Him). 1 Pet 4:12-15

REASONS FOR OUR SUFFERING

We suffer now so that our faith, of greater worth than gold, may be proved genuine and result in praise, glory and honor. 1 Peter 1:3-9

Sorrow produces repentance leading to salvation. It also produces other godly characteristics. 2 Cor 7:9-11

Ultimately, if we partake in Christ's suffering, our suffering will bring exceeding joy. 1 Pet 4:12-15

Suffering occurs so that we might trust in God and not ourselves. 2 Co 1:8-11

Suffering keeps us humble and lets God's strength work in us. 2 Cor 12:7-10

We suffer so that we can comfort others. 2 Cor 1:3-7

Our current light affliction is working for us a more eternal weight of glory. 2 Cor 4:16-18

God's discipline here is painful, but it reaps later rewards. Heb 12:7-11

Our suffering now is evidence of the righteousness of God's judgment later when he takes vengeance justly. 2 Thes 1:4-10

We are obligated to suffer for Christ. Php 1:29-30

We are promised to suffer persecution. 2 Tim 3:12-13

OUR PROPER RESPONSE

We should be patient for the Lord's return (like a farmer waits for rain), and we should strengthen and stabilize our hearts for the Lord's return. James 5:7-11

We should not lose heart while fixing our eyes on eternal things and knowing that the troubles we have are only momentary. 2 Cor 4:16-18

We should be sober, diligent, resist the devil (steadfast in the faith), knowing that we are not alone in our sufferings. 1 Peter 5:8-11

We should bear Jesus' reproach while we seek the city that is to come. Heb 13:12-14

We should be faithful during our suffering (even to death), and He will give us life. Revelation 2:10

Examples of patience: A farmer, the prophets and Job. In the end, the Lord is compassionate and merciful to those who trust Him. James 5:7-11

We should remember the suffering Jesus endured from others - and for us. Heb 12:3 (See Christ's Example)

OLD TESTAMENT ONLY

We are only a vapor that appears for a little while and then vanishes. Ps 39:5-7 [/i]


[b]Quote:

[i]Some people are cruel, but...

LET GOD JUDGE AND TAKE VENGEANCE [/b]


It is a righteous thing with God to repay with tribulation those who trouble you, and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven. (2 Thes 1:6-7)


What the Bible says - You still must love them - Our proper response - Examples - Old Testament only


WHAT THE BIBLE SAYS (click on the underlined verses to read them on site below)

Vengeance is for the Lord to give. We should rather show love to our enemies. Rom 12:17-21

God understands the terrible wickedness of people, and He will take vengeance. Ps 94:1-23

God preserves the faithful, and fully repays the proud. Ps 31:23-24

The only way to understand injustice is with an eternal Godly perspective. Ps 73:12-20

In God's perspective, a person's life is very short, and then comes judgment. Ps 90:3-12

God will judge and take vengeance on those who trouble you and those that do not know Him. 2 Thes 1:5-10

Our suffering now is evidence of the righteousness of God's judgment later when he takes vengeance justly. 2 Thes 1:4-10

All people will die once and then face judgment. Heb 9:27-28

People's days are like a flower - it flourishes, then is blown away. Isaiah 40:5-8 , Ps 103:15-22

Men and their glory will wither away like the grass. 1 Peter 1:22-25, James 1:9-11

God will judge the people. The wicked will be eaten. Isaiah 51:5-8

God will make a sudden end of all who sin at the great day of the Lord. Zeph 1:17-18

The wicked will be cut off. Ps 37:32-40

At the Messiah's coming, He will burn his enemies . Psalms 97:1-6

The promised Messiah will strike the earth and slay the wicked. Isaiah 11:1-5

Even those in Heaven are told to wait for God's judgment and vengeance. Re 6:11



[b]OUR PROPER RESPONSE[/b]

We should show love to our enemies. Vengeance is for the Lord to give. Rom 12:17-21 (See Love)

We should remember the suffering Jesus endured from others - and for us. Heb 12:3 (see examples)

We should not rejoice when our enemy has problems. It is for God to deal with wrath. Pr 24:17-20

We should give to our enemy when there is a need and let God take care of rewards and punishment. Pr 25:22

We should bless those who persecute us. Rom 12:14

We should seek the Lord, as well as righteousness and humility - then we may be safe in the day of God's anger. Zeph 2:1-3

We should wait on the Lord and trust Him. Ps 37:18-40

We should not fear the wicked. Ps 49:5-9

We should not fear the reproach of men or their insults. Isaiah 51:5-8

When we suffer, we should commit our souls to God, the Judge, in doing good. 1 Pe 4:19


EXAMPLES

We should follow Christ's example of not retaliating and committing Himself to Him who judges. 1 Pe 2:21-25

Jesus was oppressed and afflicted - yet He did not open His mouth. Is 53:7-10 (Read how Jesus suffered: Mt 27:27-31, Lk 22:41-44 , Jn 19:17, Is 53:1-12 )

Even when dying, Jesus' heart was loving toward His enemies. Lk 23:33-36

Steven, also, when he was being stoned was loving toward his persecutors. Ac 7:59-60

Jeremiah was mocked and persecuted, yet he knew that God would carry out His vengeance. Jer 20:7-13

David had many enemies. He was silent and prayed and put his hope in the Lord. Ps 38:12-22

Even when David loved his enemies, they hated him. David responded with prayer. Ps 110:1-7

Example of David's prayer: Asking for mercy, praising God, and trusting that God would deliver him from his enemies. Ps 110:25-31

David had many tears because of his enemies. When he was afraid, he trusted in God and praised Him. Ps 56:2-11

David waited silently for God alone who was his rock, defense, refuge and salvation. Ps 62:1-12

OLD TESTAMENT ONLY

God understands the terrible wickedness of people, and He will take vengeance. Ps 94:1-23

God preserves the faithful, and fully repays the proud. Ps 31:23-24

The only way to understand injustice is with an eternal Godly perspective. Ps 73:12-20

In God's perspective, a person's life is very short, and then comes judgment. Ps 90:3-12

People's days are like a flower - it flourishes, then is blown away. Isaiah 40:5-8 , Ps 103:15-22

God will judge the people. The wicked will be eaten. Isaiah 51:5-8

God will make a sudden end of all who sin at the great day of the Lord. Zeph 1:17-18

The wicked will be cut off. Ps 37:32-40

At the Messiah's coming, He will burn his enemies. Psalms 97:1-6

The promised Messiah will strike the earth and slay the wicked. Isaiah 11:1-5

We should not rejoice when our enemy has problems. It is for God to deal with wrath. Pr 24:17-20

We should give to our enemy when there is a need and let God take care of rewards and punishment. Pr 25:22

We should seek the Lord, as well as righteousness and humility - then we may be safe in the day of God's anger. Zeph 2:1-3

We should wait on the Lord and trust Him. Ps 37:18-40

We should not fear the wicked. Ps 49:5-15

We should not fear the reproach of men or their insults. Isaiah 51:5-8

Jesus was oppressed and afflicted - yet He did not open His mouth. Is 53:7-10

Jeremiah was mocked and persecuted, yet he knew that God would carry out His vengeance. Jer 20:7-13

David had many enemies. He was silent and prayed and put his hope in the Lord. Ps 38:12 -22

Even when David loved his enemies, they hated him. David responded with prayer. Ps 110:1-7

Example of David's prayer: Asking for mercy, praising God, and trusting that God will deliver him from his enemies. Ps 110:25-31

David had many tears because of his enemies. When he was afraid, he trusted in God and praised Him. Ps 56:2-11

David waited silently for God alone who was his rock, defense, refuge and salvation. Ps 62:1-12 [/i]


[url=http://crossroad.to/heaven/]More Shalom in Suffering[/url]


Shalom~Shalom !

 2007/11/23 2:25
rowdy2
Member



Joined: 2007/1/21
Posts: 528
Southern USA

 Re: We May Suffer Now but ~

Thanks HE_Reigns

This is one I will put in my saved file.


_________________
Eddie

 2007/11/23 6:00Profile









 Re: We May Suffer Now but ~

LORD Bless you Eddie.


[url=https://www.sermonindex.net/modules/newbb/viewtopic.php?mode=viewtopic&topic_id=20525&forum=45&start=0&viewmode=flat&order=0][b]Where else could we go?[/b][/url]




 2007/11/23 15:47
pastorfrin
Member



Joined: 2006/1/19
Posts: 1406


 Re: We May Suffer Now but ~

Thank you Sister for this thread,

This is really good; love all the examples from the word, enough scripture to keep one busy in study for sometime.

This reminds me of a wonderful book on suffering I had forgotten about until your reminder. I will post the link, title, and table of contents, and I encourage anyone interested in the subject of suffering to read it. This book speaks of a mindset I believe the church needs today.

Hebrews 12:1-4
Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, [2] Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. [3] For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. [4] Ye have not yet resisted unto blood, striving against sin.


http://www.bibleviews.com/evenuntodeath.html#VI


The title is:
EVEN UNTO DEATH
The Heroic Witness of The Sixteenth- Century Anabaptist
By John Christian Wenger



Table of Contents

Forward
Preface

I. THE SWISS CRADLE OF ANABAPTISM
The Spread of Anabaptism
The First Martyr in Zurich
George Blaurock, Evangelist
Michael Sattler and the Seven Articles
Pilgram Marpeck
Anabaptist Tracts
Swiss Anabaptism and Other Movements

II. ANABAPTISTS IN THE NETHERLANDS
Meichior Hofmann
The Kingdom of Münster
The Philips Brothers
Menno Simons, Christocentric Churchman
Leenaert Bouwens
Gillis
Martyrdom Escaped

III. ANABAPTISTS AND THE BIBLE
Basic Christian Doctrines
Some Doctrinal Issues
Centrality of the Scriptures
Footwashing Observed Literally
Attitude Toward the Old Testament

IV. THE CHURCH AND THE SACRAMENTS
A Free Church
Freedom of Conscience
No Sacramentalism
Spiritual Status of Children
Christian Baptism
The Lord's Supper
Restoration of the Apostolic Church
Society Must Be Evangelized
The Church Must Exhibit God's Will
State and Church Contrasted
The Church Must Be Disciplined
Limitations of Public Discipline
No Fellowship with Apostates

V. THE CHRISTIAN LIFE
Repentance Is First
Justified by Faith
Anabaptist Emphases
Faithful Discipleship to the Prince of Peace

VI. EVEN UNTO DEATH
A Man of God Burned
A Cloud of Witnesses
Legal Procedures Employed
Sentence of Death of Anneken Heyndricks, Surnamed De Viaster
A Martyr Epistle
Two Lovers Die for Jesus
Survival and Renewal
An Ancient Chronicler's Summary

NOTES AND ACKNOWLEDGMENTS

BIBLIOGRAPHY


So know one thinks I am promoting the Anabaptist movement, let me say our church is not Anabaptist, though I do believe and teach much of this doctrine, we are considered
Non-denominational.
Suffering for Christ sake is one I believe is taught throughout the scripture, thus if you do not mind me taking the liberty Sister, may I share from the last two segments of chapter V of this book some segments on suffering. I once again do encourage the reading of this book, it will bless you.


Anabaptist Emphases
In 1572 Jan Wouters van Kuijck was living in Dordrecht in Holland, moving about frequently so as not to be apprehended by the authorities. Somehow the bailiff learned where he was residing and came with his beadles to capture Jan. He met them at the door and when they asked, "Does Jan van Kuijck live here?", he replied in a loud voice that he was the man. (He spoke loudly to warn his wife to flee, which she promptly did successfully.) He was tortured and scourged in the prison and finally burned at the stake on March 28, 1572. He wrote a dozen letters which have been preserved. To his only daughter he wrote a description of those of true faith which is an excellent summary of the emphases of the Anabaptists of the sixteenth century on the necessity of each believer taking up his cross:
[When you come to years of understanding] Diligently search . . . the holy Scriptures and you will find that we must follow Christ Jesus and obey Him unto the end; and you will also truly find the little flock who follow Christ. And this is the sign: they lead a penitent life; they avoid that which is evil, and delight in doing what is good; they hunger and thirst after righteousness; they are not conformed to the world; they crucify their sinful flesh more and more every day, to die unto sin which wars in their members; they strive and seek after that which is honest and of good report; they do evil to no one; they pray for their enemies; they do not resist their enemies; their words are yea that is yea, and nay that is nay; their word is their seal; they are sorry that they do not constantly live more holily, for which reason they often sigh and weep. Let not this however be the only sign by which you may know who follows Christ; but [they are] also these, namely who bear the cross of Christ, for He says: "If any man will come after me, let him deny himself, and take up his cross daily, and follow me."[8]
Jan also submitted a letter to the authorities, the bailiff, the burgomasters, the aldermen, and the council of the city of Dordrecht. The following brief extracts illustrate the thinking of a typical Anabaptist:
I, Jan Wouters, your prisoner, not for any crime but for the sake of my faith, which is nevertheless right before my God, wish you, you ministers of God, that He would grant you all a prosperous, peaceful, healthy, long life; and understanding [of how] rightly to use your office in punishing the evil [that is, evildoers] and protecting the good. . . .
I confess that I was a zealous papist in my youth, which I heartily regret . . . Afterwards God opened my blind eyes . . . And He revealed to and gave me, poor sinful man, the faith of the truth by which we are saved. . . . This faith and the inward baptism constrained me to the obedience of His Word to fulfill His righteousness. Hence I confess that I was baptized upon my faith . . . according to the command of Christ, renouncing the devil, the world, the pope, and his adherents.
I confess Christ Jesus alone as the way, the truth, and the life. And there is none other name given to men whereby we can be saved, except through Christ alone. I further confess that it is certain that the customs of the priests and of all the "shaved" are the broad way to damnation. . . .
I also confess that I have attended the assembly of the believers so often that I cannot count it. . . . I confess that I am a sinful man and need every day to confess my sins be fore my God and daily to die unto sin more and more . . .
I also confess that I did not marry my wife secretly that no one should see it, but before the church of God; for marriage is honorable . . . O my God, count it not sin to him who took me away, for it is a bitter cup to me to part from wife and child because we love one another so much. . . .
Finally, deal mercifully with me, innocent one, and think that I too am a man, for hereafter he "shall have judgment without mercy that hath shewed no mercy." . . . I confess one Lord, one faith, one God, one Father of all, who is above all, and in all believers. I believe only what the holy Scriptures say, and not what men say. Farewell. Written in my bonds.[9]
Before Jan was taken to the place of execution, his mouth was gagged so that he could not speak to the people who would assemble for his burning. Somehow he managed to get rid of the gag. A fellow believer pressed close to him on the way to the stake and said, "Strive valiantly, dear Brother, you will suffer no more hereafter." Jan pulled open his shirt and showed him his body bloody from the scourging as he replied, "I already bear in my body the marks of the Lord Jesus."
Just before the fire was kindled he looked over the crowd and cried, "Adieu and farewell, my dear brethren and sisters, I will herewith commend you to the Lord, to the Lord who shed His blood for us." Then as the fire was about to initiate his slow death he prayed, "O God, who art my strength, I commend my spirit into Thy hands." Thus perished another of several thousand free-church martyrs.

 2007/11/23 21:24Profile









 Re:



Thank you for this book Pastor. It [i]is[/i] incredible.

 2007/11/24 0:26
pastorfrin
Member



Joined: 2006/1/19
Posts: 1406


 Re: We May Suffer Now but ~

A Martyr Epistle

The martyrs frequently found it possible to smuggle letters from prison to their relatives and fellow believers. Here is a sample letter:

Know, my beloved wife, that yesterday about three o'clock I had written you a letter, which I now send you. I could not send it then, for soon afterwards the margrave came here to torture us; hence I was not able to send the letter, for then all four of us were one after another severely tortured, so that we have now but little inclination to write; however, we cannot forbear; we must write to you.

Cornelis the shoemaker was the first; then came Hans Symons, with whom also the captain went down into the torture chamber. Then thought I: "We shall have a hard time of it; to satisfy him." My turn came next-you may think how I felt. When I came to the rack, where were the lords, the order was: "Strip yourself, or tell where you live." I looked distressed, as may be imagined. I then said: "Will you ask me nothing further then?" They were silent.

Then thought I: "I see well enough what it means, it would not exempt me from the torture," hence I undressed, and fully resigned myself to the Lord, to die. Then they racked me dreadfully, twisting off two cords, I believe, on my thighs and shins; they stretched me out, and poured much water into my body and my nose, and also on my heart. Then they released me, and asked: "Will you not yet tell it?" They entreated me, and again they spoke harshly to me; but I did not open my mouth, so firmly had God closed it.

Then they said: "Go at him again, and this with a vengeance." This they also did, and cried: "Go on, go on, stretch him another foot." Then thought I: "You can only kill me." And thus stretched out, with cords twisted around my head, chin, thighs, and shins, they left me lie, and said: "Tell, tell."

They then talked with one another of my account which J. T. had written, of the linen, which amounted to six hundred and fifty-five pounds; and that it was so much cash and rebate. Then the margrave said: "He understands the French well"; and I lay there in pain. Again I was asked: "Will you not tell it?" I did not open my mouth. Then they said: "Tell us where you live; your wife and children, at all events, are all gone away." In short, I said not a word. "What a dreadful thing," they said. Thus the Lord kept my lips, so that I did not open them; and they released me, when they had long tried to make me speak.

By me, your weak husband, Christian Langedul, in prison at Antwerp, the 12th of August 1567. I have not fully recovered yet from the torture, as may be imagined; but I trust it is all well; do not grieve too much about it. If J. T. could bring along my account book, I should be glad; I should show him everything, or write it down for him. Bring us something to seal letters with.[2]

From the book, Even Unto Death By John Christian Wenger

 2007/11/24 19:35Profile









 Re: He's Preparing the hearts of His Sheep ~


Thank you Pastorfrin. That is an incredible book.

[b]November 26th Devotional Sermon by George H. Morrison

"The Anguish of the Light"

[i]But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions[/i] Heb_10:32

Battle After Illumination[/b]

"This is a very remarkable conclusion to a verse that suggests the blessings of the light: it is one of those suggestive anticlimaxes that are so familiar to students of the Scriptures. No blessing is nobler than illumination. It tells of the benediction of the light. It speaks of a life that has arisen from darkness and moved into the glorious shining of the sun. And yet, when we expect to hear of summer's gladness and to catch the sound of music in the blue heaven, we hear of battle with its blood and misery and the cry and agony of wounded men. After illumination a great joy? We should have looked for some conclusion such as that. After illumination a great sense of liberty and a peace that the world cannot take away? Scripture does not deny these blessed consequences, but in its splendid fidelity to all experience it says that after illumination may come battle.

[b]Illumination of the Intellect[/b]

Think first then of the illumination of the intellect and of all that follows on the light of knowledge. That is not always liberty and power: sometimes a conflict which is very terrible ensues. When Eve in the virgin paradise of God ate of the tree of the knowledge of good and evil, her eyes were opened and she was illuminated with the light that never was on sea or land; and yet that light did not bring peace to Eve, neither gladness nor any rest of heart, but only the sorrow of a weary struggle. The more we know, the more we want to know. The more we know, the more we cannot know. And doubts are born and speculations rise and much that once seemed certain grows unstable until at last, wearied and perplexed, not through the power of darkness but of light, a man begins to realize how grim is the struggle that succeeds illumination.

Nor is that consequence less notable in the lesser field of personal experience. There are those who can recall the struggle that followed the clear shining of the light. Take for instance a young man, a student, who has been trained in a pious home. There he accepted without serious questioning the faith of his father and mother. Their character commended it to him—he saw it lived and therefore felt it true—and in a faith that never had been shaken, he joined in worship and bowed his knee in prayer. There are many who never lose that childhood's faith. They grow as the lily and spread their roots as Lebanon. It is no necessary witness of superiority that a man should have come to his own by way of agony. But often, with ail that light of knowledge which the years bring to most of us today, there falls a different story to be written. Illumination comes by what we read; it flashes upon us in our college lectures. And the world is different and God and man are different from all that we cherished in our childhood's days. And then begins that time of stress and strain, so bitter and yet so infinitely blessed, through which a man must fight his way alone to faith and peace and character and God. There is a strife that is nobler than repose. There is a battle more blessed than quiescence. There is a stress and strain which comes when God arises and cries to a heart "Let there be light." All which, so modern that it seems but yesterday, is yet so old that Scripture understands it, hinting not vaguely in our text of the struggle that succeeds illumination.

[b]Illumination of the Heart[/b]

Think next of the illumination of the heart. The illumination of the heart is Love. Just as the light of the intellect is truth, so the light of every heart is love. Without love the heart is always dark, and with love the heart is always light. The commonest dwelling becomes a palace with it, and there is sunshine for the dreariest day. And all the wealth and joy of fame and whirl of fashion can never irradiate this heart of ours like love. He who dwelleth in love dwelleth in God, and he who dwelleth in God is in the light. The luster of the heart is always there, but it is unlighted until love comes in. And now call to remembrance the former days in which, after ye were illuminated, ye endured a great fight of afflictions. Many years ago some of you mothers here gathered your firstborn child into your arms, and there was such gladness in those eyes of yours that every neighbor saw your life illuminated. And now as you look back upon it all and think of all that has come and gone since then, you know the sorrows that have followed love. What sleepless nights—what hours of weary watching—what seasons of agony when death was near! What struggle to do that which was hard to do when wills were rebellious and lips untruthful. All this has followed the illumination that came when the love of motherhood was born, and all this is the anguish of the light. Let a man love his work, and in that light he shall be led to many a weary wrestling. Let a man love his land, and in that light he shall take up burdens that are not easily borne. Let a man love his risen and living Savior, and in that light his life shall be a battlefield as he wrestles daily not with flesh and blood but with the principalities and powers of darkness. Love has its triumphs, but it has its tortures. Love has its paradise and it has its purgatory. Love has its mountains of transfiguration, and its olive gardens where the sweat is blood. Love is the secret of the sweetest song that ever was uttered by human lips, and love is the secret of the keenest suffering that ever pierced the heart.

[b]lllumination of the Will[/b]

Then observe how true this is of the illumination of the will. For our will like our intellect has its great hours when in the light of heaven we see light. It may be we had been groping in the darkness not seeing clearly what our duty was. And choice was difficult, so much depended on it: there was so much to win, so much to lose. And then it may be in one radiant hour never to be forgotten through the years, we heard as it were a voice behind us saying, "This is the way: walk ye in it." Very probably we had prayed about it, for it is in such seasons that men learn to pray. We cried, "It is not in man that walketh to direct his steps: Lord, lead me, for I know not which way is best." And then, perhaps by some word from friendly lips or by some providence or disappointment, clear as the sun shining in the heavens we saw what for us must be the path of duty. Such hours of high and resolute decision are among the greatest hours of human life. There is not a power or faculty we have that is not illuminated by the glory of them. And yet the struggle and torment that preceded them when we were stumbling and groping towards a decision may not be half so terrible and searching as the struggle and the strain that follow after. Never are things renounced so sweet to man as in the season when they are renounced. Never is the alternative so winning as in the hour when it has been rejected. Never do things given up appeal to us so sweetly and so subtly and so secretly as in the season when we have turned our back upon them and set our faces bravely toward the dawn. The most difficult task in life is not to win; the most difficult task is to keep what we have won: never to falter from the verdict of our high and radiant hours when the shadows deepen, never to go back on our decisions, never to listen again to any voices which in our worthiest and purest moments we knew to be the voices of the enemy. That is the reason why all great decisions ought to be reinforced by prayer.

There is no weapon on earth like prayer for helping us to keep what we have won. For prayer unites us to the living Christ, touches the vilest of us with the touch of heaven, and brings to our aid that power of perfect living which was witnessed long ago in Galilee. Tasks in hours of insight willed must be through days of gloom fulfilled, but in the gloomiest day a man may lift his heart up and draw for his need out of the grace of Jesus.

[b]Illumination of Conscience[/b]

And in closing I want you to take our text in regard to the illumination of the conscience. Do you remember when conscience was illuminated what a great fight of afflictions you endured? That may have happened many years ago when you were young and ardent and impressionable, and yet so unsearchable are the ways of God that perhaps it is happening to some of you now, after many prayerless, careless, and hardening years. You recall how David after a great sin hardened his heart and justified himself. And then by the word of Nathan the prophet there flashed on his conscience the light of a holy God. Whereupon that mighty soul, after he was illuminated, broke out into that penitential agony which has come ringing down the ages and shall ring on forever: "Create within me a clean heart, O God, and renew a right spirit within me. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow." That is not the crying of despair nor of the soul that has forfeited the everlasting mercy: it is the eternal crying of the human conscience that has been irradiated by the light of God.

My brother and sister, if God has so come to you, He will never leave you nor forsake you. He has a purpose of peace towards your soul that has been destined from the bosom of eternity. He has begun His saving work in you which only awaits the fullness of response to result in the blessedness of power and in the rest and liberty of heaven."

 2007/11/26 16:58
pastorfrin
Member



Joined: 2006/1/19
Posts: 1406


 Re:

Two Lovers Die for Jesus

Some of the cases were especially moving. In 1573 a young Anabaptist and his wife, John and Janneken van Munstdorp by name, were arrested in a meeting of Dutch Anabaptists and imprisoned at Antwerp. From his prison cell Jan addressed a loving letter to his bride of less than a year:
An affectionate greeting to you, my beloved wife, whom I love from the heart and greatly cherish above every other creature, and must now forsake for the truth, for the sake of which we must count all things loss and love Him above all. I hope though men separate us here that the Lord will again join us together in His eternal kingdom where no one will be able to part us and we shall reign forever in the heavenly abode. . .
Adieu and farewell, my lamb, my love; adieu and farewell to all that fear God; adieu and farewell until the marriage of the Lamb in the New Jerusalem. Be valiant and of good cheer; cast the troubles that assail you upon the Lord and He will not forsake you; cleave to Him and you will not fall. Love God above all; have love and truth; love your salvation and keep your promises to the Lord.
John was executed first, by burning at the stake. Janneken was spared to bear her child. Soon after his martyrdom she gave birth to a little daughter to whom she gave her own name. Before her death, also at the stake, Janneken wrote a moving letter to her little child. The letter set forth the familiar sixteenth-century Anabaptist belief in the cross of the Christian disciple. After reporting how her parents had died, and entreating her not to be ashamed of her executed parents, she continued her letter thus:
Hence, my young lamb for whose sake I still have and have had great sorrow, seek when you have attained your understanding this narrow way though there is sometimes much danger in it according to the flesh, as we may see and read if we diligently examine and read the Scriptures, that much is said concerning the cross of Christ. And there are many in this world who are enemies of the cross, who seek to be free from it among the world and to escape it. But, my dear child if we would with Christ seek and inherit salvation we must also help bear His cross. And this is the cross which He would have us bear: to follow His footsteps and to help bear His reproach, for Christ Himself says: "Ye shall be persecuted, killed, and dispersed for my name's sake." Yea, He Himself went before us in this way of reproach, and left us an example that we should follow His steps; for, for His sake all must be forsaken, father, mother, sister, brother, husband, child, yea, one's own life. . .
And, my dear child, this is my request of you. since you are still very little and young-I wrote this when you were but one month old-as I am soon now to offer up my sacrifice by the help of the Lord I leave you this: "That you fulfill my request, always uniting with them that fear God; and do not regard the pomp and boasting of the world, nor the great multitude whose way leads to the abyss of hell, but look at the little flock of Israelites who have no freedom any where and must always flee from one land to the other as Abraham did, that you may hereafter obtain your fatherland. For if you seek your salvation it is easy to perceive which is the way that leads to life, or the way that leads into hell. . . ."
I leave you here. Oh, that it had pleased the Lord that I might have brought you up! I should so gladly have done my best with respect to it; but it seems that it is not the Lord's will. And though it had not come thus, and I had remained with you for a time, the Lord could still take me from you; and then, too, you should have to be without me-even as it has now gone with your father and myself: that we could live together but so short a time when we were so well joined; since the Lord had so well mated us that we would not have forsaken each other for the whole world. And yet we had to leave each other for the Lord's sake. So I must also leave you here, my dearest lamb; the Lord that created and made you now takes me from you: it is His holy will. I must now pass through this narrow way which the prophets and martyrs of Christ passed through and many thou sands who put off the mortal clothing, who died here for Christ, and now they wait under the altar till their number shall be fulfilled, of which number your dear father is one. And I am now on the point of following him. . . .
I herewith commend you to the Lord and to the com forting Word of His grace, and bid you adieu once more. I hope to wait for you; follow me, my dearest child.
Once more adieu, my dearest upon earth; adieu and nothing more; adieu, follow me; adieu and farewell . . .[3]

From the book, EVEN UNTO DEATH By John Christian Wenger


 2007/11/26 19:01Profile
pastorfrin
Member



Joined: 2006/1/19
Posts: 1406


 Re:

An Ancient Chronicler's Summary

One of the finest accounts of the persecution of the Anabaptists is that given by one of the chroniclers of the Hutterian Brethren, excerpts of which follow:
. . . Many were dealt with in wonderful ways, rare and unheard-of, often by day and by night, with great craftiness and roguery; also with many sweet and smooth words, by monks and priests, by doctors of theology, with much false teaching and testimony, with many threats and menaces, with insults and abuse, yea, with lies and dreadful slanders, but they did not [succeed in making] them despondent.
As some of them lay in grievous imprisonment they sang hymns of praise to God, as those who are in great joy. Some did likewise as they were being led out to death and the place of execution; as those going to meet the bridegroom at a wedding they sang out joyfully with uplifted voice that rang out loudly. Many maidens, when they were to go to the place of execution, adorned themselves, dressing up and making themselves attractive, with the delight of a day of rejoicing, as those who have experienced a heavenly joy-yea, as those who are to pass through the gates of everlasting joy. Others stepped up with a smile on their lips, praising God that they were accounted worthy of dying the death of sincere and Christian heroes, and would not have wished to die [a natural death] in bed. Others exhorted the spectators most earnestly to repentance and amendment of life. Others were cut short and had not received water baptism [but] hastened nevertheless to the baptism of blood, to be baptized therewith for the sake of God's truth, on their living faith- some whom we could name, but of that there is no need. Yea, many who never came to the congregation, and never saw it, but who had merely heard the truth and understood and believed it, remained steadfast therein, so that they were taken away. They did not allow themselves to be terrified or moved by fire, water, sword, or executioner. No human being and nothing on earth could take anything from their hearts, such zealous lovers of God were they. The fire of God burned within them. They preferred to die the bitterest death, yea ten deaths, rather than forsake the truth they had come to know. They would accept nothing as the price of their faith in Christ, no glory, no principality, no kingdom, yea not all the pleasure and wealth of the world, for they had a foundation and an assurance in their faith.
From the shedding of this innocent blood arose Christians everywhere, and fellow believers in all those places here and there; it was not without fruit. Many were moved thereby to serious thought, and to order their life, their thinking and striving, in preparation for the future. Finally the executions were carried on in many places at night, as in the county of the Tirol. The executions were done in secret and and at night, so that not many people would see, hear, or know of them. They were also done elsewhere than at the customary places of execution because they killed them illegally, condemning the innocent, sometimes murderously with out a sentence.
In some places they filled the prisons and jails with them, as did the Count Palatine on the Rhine, supposing that they could dampen and extinguish the fire of God. But in prison they sang and were joyful. Nothing was of any avail. The enemies outside, who thought that the prisoners in jail should be fearful, themselves became much more afraid, and did not know what to do with them. For they became aware, for the most part, of their innocence. Many lay in jails and prisons, some for a shorter and some for a longer time, some for many years. They endured all sorts of torture and pain. Some had holes burned through their cheeks after which they were released. A portion of them got out in an upright manner through the help of God, some through wonderful and special means and providences of God, and thereafter persevered in the faith unwaveringly until God took them.
Everywhere much slander and evil was spoken of them, that they had goats-feet and ox-hoofs, and that when they gave people to drink out of a little flask, thereafter they had to do like they. They also lied about them that they had their wives in common - - - that they slew and ate their children. . . .
But when our Lord Jesus Christ will come in flaming fire, with many thousands of angels, to hold the judgment on his great Day, everything will again come forth. The earth will bring out the blood which it drank in, and will not hide its slain. The sea shall give up its dead which are therein, which have been burned to dust and ashes, and they shall arise and come forth. That will be a different judgment from that which the world now holds. . . .
But the holy martyrs of God who are now in every distress will enter upon and receive a beautiful crown, a glorious kingdom, a great joy, a heavenly rest, an eternal life, an everlasting salvation, an eternal and immeasurably weighty and excellent glory. The suffering of this present time is not worthy of that glory which no eye has seen, nor ear heard, nor has it entered into any human heart, nor is any tongue so eloquent as to be able to speak what God has prepared for those who love Him. This blessedness and glory shall have no temporal place and no end, but shall endure from eternity to eternity for ever and ever.[4]
Soli Deo Gloria!


From the book, EVEN UNTO DEATH By John Christian Wenger


 2007/11/28 5:03Profile









 Re:

Again, Thank you pastorfrin for this website. Have learned a great deal of [i]why[/i] they were persecuted and how they have been misrepresented since and sometimes by their supposed own, and what we have in common with them, owe to them, and more - [i]will have in common with them[/i] in the end.



Snippets from [url=http://www.bibleviews.com/evenuntodeath.html][b]Even Unto Death[/b][/url]

"Grebel and his friends now faced a crisis. They were officially forbidden to hold any more Bible study meetings. What should they do? They met together quietly that Saturday night, January 21, 1525, to think and pray and deliberate. An account of this meeting has been preserved in a sixteenth-century Anabaptist tome, The Oldest Chronicle of the Hutterian Brethren, the account probably having its source in a participant, George Blaurock. The group evidently came together to discuss how best to cope with the latest mandate of the Council. The Chronicle reports that "anxious fear" came upon them, and they were "moved in their hearts." Thereupon they knelt in prayer and called upon God to "enable them to do His divine will." An amazing scene then transpired. Following the prayer, George Blaurock, a former priest from the Swiss canton of Grisons, stepped up to Conrad Grebel, whom the group recognized as its natural leader, and asked for baptism. Blaurock knelt before Grebel and was baptized forthwith! The Chronicle rather naïvely explains that "at that time there was no ordained minister to perform such work." The others then asked George Blaurock to baptize them, which he did at once. Perhaps even more astonishing is the report: "Each ordained the other to the ministry of the Gospel." Thus the mandate which was intended to suppress forever the minority party which agitated for a free church, led instead to the actual establishment of the first free church! The die was cast, and Grebel either had to yield to what he felt was a mandate which violated his conscience, or defy the Zurich Council in the name of Christ. As a Christian he felt that he had no choice but to follow the Apostles of old and "obey God rather than men."

Grebel's immediate concern, of course, remained the abolition of the Mass, for he saw no possibility of moving forward to the establishment of a truly New Testament church until the central papal ceremony was abolished. His deepest longing was to witness the creation of a free church of converted disciples such as one finds in the first-century Acts of the Apostles.

With the exception of Grebel, who died of the plague before the executioner was able to do away with him, most of the early leaders were executed for the "crime" of practicing the baptism of adults, and for setting up free churches, that is, congregations which were not a part of a state or territorial church. State churches were established by civil law as the required religion of the territory.

George Blaurock, Evangelist - The first man baptized by Conrad Grebel on January 21, 1525. On August 24,1529 he was severely tortured, and on September 6 burned at the stake. He was executed on a fivefold charge: (1) he left the priesthood, (2) taught against infant baptism, (3) repudiated the Mass, (4) rejected the confessional, and (5) taught that people should not pray to Mary the mother of Christ. It has been estimated that he won a thousand converts in the short period of his evangelistic career.


The Anabaptists have often been accused of legalism, of being weak on the doctrine of justification by faith, of having a low view of grace. The fact is that they asserted the New Testament doctrine of salvation by faith alone in the very strongest terms. Ponder this gem from Menno Simons's Confession of the Distressed Christians, 1552:

Think not, beloved reader, that we boast of being perfect and without sins. Not at all. As for me I confess that often my prayer is mixed with sin and my righteousness with unrighteousness; for by the grace of God I feel (if I but observe the anointing which is in me) when I compare my weak nature to Christ and His commandment, what kind of flesh I have inherited from Adam. If God should judge us according to our deserts and not according to His great goodness and mercy, then I confess with the holy David that no man could stand before His judgment. . . . Therefore it should be far from us that we should comfort ourselves with anything but the grace of God through Christ Jesus. For He it is and He alone and none other who has perfectly fulfilled the righteousness required by God. . . . For Christ's sake we are in grace; for His sake we are heard; and for His sake our faults and failings which are committed against our will are remitted. For it is He who stands between His Father and His imperfect children with His perfect righteousness, and with His innocent blood and death, and intercedes for all those who believe on Him. . . .

Notice, my dear reader, that we do not believe nor teach that we are to be saved by our merits and works. . . .[4]

In The True Christian Faith, Menno explained:

All the truly regenerated and spiritually minded conform in all things to the Word and ordinances of the Lord. Not because they think to merit the atonement of their sins and eternal life. By no means. In this matter they depend upon nothing except the true promise of the merciful Father, given in grace to all believers through the blood and merits of Christ . . . a truly believing Christian is thus minded that he will not do otherwise than that which the Word of the Lord teaches and enjoins. . . .5

I have read recently that they write that there is but one good work which saves us, namely faith; and but one sin that will damn us, namely unbelief. I will let this pass with out finding fault, for where there is a genuine, true faith there also are all manner of genuine, good fruits. On the other hand, where there is unbelief there also are all manner of evil fruits. Therefore salvation is properly ascribed to faith, and damnation to unbelief.[6]

The true evangelical faith which makes the heart upright and pious before God moves, changes, urges, and constrains a man so that he will always hate the evil and gladly do the things which are right and good. . . . It is unnecessary to admonish or warn those who sincerely believe that the wages of sin is death, that drunkards, liars, fornicators, adulterers, the avaricious, idolators, those who despise God, hate, shed blood, swear falsely, steal, etc., shall not inherit the kingdom of Christ. . . . For their faith which is sealed unto them by the Spirit through the Word teaches them that the end thereof is death.[7]

Menno placed on the title page of each of his books, "For no other foundation can anyone lay than that which is laid, which is Jesus Christ."



The Anabaptists first of all looked at the moral and spiritual level of the populations about them and pronounced them as for the most part in need of evangelism. Such people are not born again, they declared; they are lost. They imagine that they are Christians because as infants they were baptized but they give no evidence of new life in Christ. "They console them selves," declared Thomas von Imbroich, "only with this, namely, 'I am a Christian; for I am baptized.' Thus they speak, thinking that it is sufficient if one is only baptized; but they know little what baptism signifies. For they have not yet drank of the living fountain. . . .

In the second place, the Anabaptists denied the right of any ruler to determine the faith of his subjects. For them, only Christ was the Lord of the conscience.22 No man dared to step into the sacred realm of faith to specify what other men should believe, be he judge, ruler, king, or emperor. The Anabaptists wanted to follow the Scriptures as closely as God gave them grace. But in attempting to do so they ran straight into the hands of the law, for Anabaptism was made a capital crime in one land after another.[23]In his Foundation Menno Simons protested to the civil authorities:

But the reviling, betraying, and agitation of the priests and your unmerciful mandates and edicts must be our scriptures, and your rackers, hangmen, wrath, torture chambers, water and stake, fire and sword (O God) must be our instructors and teachers, to whom we sorrowful children must listen in many places, and finally make good with our possessions and lifeblood. . . . This I know for certain, that all bloodthirsty preachers and all rulers who propose and practise these things are not Christ's disciples. The hour of accounting when you depart this life will teach you the truth.[24]

Finally, the Anabaptists declared that no ruler had the right to hinder the free teaching of God's Word. Since the whole state church system was an unscriptural and unfortunate arrangement, so far as they were concerned, they cared nothing at all for any sort of state recognition of their clergy. Indeed, although they did choose and ordain deacons, preachers, and elders (bishops), they made little difference between the ordained and the unordained; all members were expected to be born-again witnesses of Jesus Christ, authorized by him to tell the Good News of salvation from sin through Jesus Christ. Because of their doctrine of nonresistance they tended to arouse suspicion when they traveled without arms, especially without the common sword or rapier. Then when they refused to set up drinks in inns, and when they ventured to speak a word to a stranger about the salvation of his soul, and when they bowed their heads in silent prayer at the beginning and end of their meals, someone was sure to summon the authorities with the report that the Anabaptist sectarians had arrived. In many cases they were summarily executed, even without a formal trial. Thus they continued to go out as sheep in the midst of wolves, seeking for those who were willing to amend their lives and live according to the Word of Christ, even though large numbers of their members were imprisoned, tortured, drowned, beheaded, strangled, and burned."


Bottonline: [i]Soli Deo Gloria![/i]

 2007/11/29 14:38





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