Five Dollar Friday at Ligonier

Items available today are:

1. Reasons for Duty

Book by Dr. John Gerstner

Reasons for Duty is Dr. John Gerstner’s exposition of the Ten Commandments. In his foreword, Dr. R.C. Sproul says, “The gospel saves us not from duty, but unto duty, by which the law of God is established.

2. Believing God: Twelve Biblical Promises Christians Struggle to Accept

eBook by Dr. R. C. Sproul

In his latest book, Believing God: 12 Biblical Promises Christians Struggle to Accept, Dr. R.C. Sproul Jr. challenges Christians to take a second glance at the promises of God in the Bible in order to see anew the grandeur of what God has committed Himself to do for His people. Sproul explores twelve of the most significant promises in Scripture, methodically unpacking each divine pledge.

3. Basic Training

DVD Teaching Series by Dr. R. C. Sproul

All Christians must be well grounded in the basics of the Christian faith in order for them to grow into maturity. In this series, Dr. R.C. Sproul gives a concise explanation of the fundamental doctrines of Christianity in the Apostles’ Creed. It is especially useful for those who have little to no Christian background and need to learn the basic doctrines of Christianity.

4. Welcome to a Reformed Church

Book by Rev. Daniel Hyde

“Who are these guys?” That was the question the teenage Daniel R. Hyde posed to his father when he first encountered “Reformed” believers. With their unique beliefs and practices, these Christians didn’t fit any of the categories in his mind.

5. Developing Christian Character

Audio & Video Download Teaching Series by Dr. R. C. Sproul

In Developing Christian Character, Dr. R.C. Sproul observes the apostle Paul’s teaching on the fruit of the Spirit in Galatians 5. He also addresses aspects of Christian growth, such as our assurance of salvation and our confidence in the sovereignty of God.

6. Church and State

Audio Download Teaching Series by Dr. R. C. Sproul

In this series, Dr. R.C. Sproul addresses the role of the church in government and the role of government in the church. He explains that government has been established by God to enforce order and stability in our land, and he shows how Jesus own teaching stresses the proper role of government. Also, in identifying the proper relationship between the church and state, Dr. Sproul examines the issue of civil disobedience.

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Christian Behavior at The Big Store

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Justification by an Imputed Righteousness
By John Bunyan


[First Position] continued…

3. As we are said to suffer with him, so we are said to die, to be dead with him; with him, that is, by the dying of his body. ‘Now, if we be dead with Christ, we believe that we shall also live with him’ (Romans 6:8). Wherefore he saith in other places, ‘Brethren, ye are become dead to the law by the body of Christ’; for indeed we died then to it by him. To the law— that is, the law now has nothing to do with us; for that it has already executed its curse to the full upon us by its slaying of the body of Christ; for the body of Christ was our flesh: upon it also was laid our sin. The law, too, spent that curse that was due to us upon him, when it condemned, killed, and cast him into the grave. Wherefore, it having thus spent its whole curse upon him as standing in our stead, we are exempted from its curse for ever; we are become dead to it by that body (Romans 7:4). It has done with us as to justifying righteousness. Nor need we fear its damning threats any more; for by the death of this body we are freed from it, and are for ever now coupled to a living Christ.[1]

4. As we are said thus to be dead, so we are said also to rise again by him— ‘Thy dead men,’ saith he to the Father, ‘shall live, together with my dead body shall they arise’ (Isaiah 26:19). And again, ‘After two days he will revive us; in the third day— we shall live in his sight’ (Hosea 6:2).

Both these scriptures speak of the resurrection of Christ, of the resurrection of his body on the third day; but behold, as we were said before to suffer and be dead with him, so now we are said also to rise and live in God’s sight by the resurrection of his body. For, as was said, the flesh was ours; he took part of our flesh when he came into the world; and in it he suffered, died, and rose again (Hebrews 2:14). We also were therefore counted by God, in that God-man, when he did this; yea, he suffered, died, and rose as a common head.[2]

Hence also the New Testament is full of this, saying, ‘If ye be dead with Christ’ (Colossians 2:20). ‘If ye then be risen with Christ’ (Colossians 3:1). And again, ‘He hath quickened us together with him’ (Colossians 2:13). ‘We are quickened together with him.’ ‘Quickened,’ and ‘quickened together with him.’ The apostle hath words that cannot easily be shifted or evaded. Christ then was quickened when he was raised from the dead. Nor is it proper to say that he was ever quickened either before or since. This text also concludes that we—to wit, the whole body of God’s elect, were also quickened then, and made to live with him together. True, we also are quickened personally by grace the day in the which we are born unto God by the gospel; yet afore that, we are quickened in our Head; quickened when he was raised from the dead, quickened together with him.

[1] How full of consolation is this voice from the tomb! Lowth’s translation is very striking— ‘Thy dead shall live, my deceased; they SHALL arise. Awake and sing, ye that dwell in the dust; for thy dew is as the dew of the dawn! But the earth shall cast forth, as an abortion, thy deceased tyrants.’ Antichrist shall ‘cease from troubling,’ and be only seen afar off in torments.—Ed. (George Offor’s original footnote)

[2] Christ (amazing love!) ‘was made a curse for us,’ and thereby redeemed us from the curse of the law. He subjected himself to the law in active as well as passive obedience, and his obedience even to death was for our justification.—Mason.

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Book of Martyrs – John Bunyan

by John Foxe

Chapter Nineteen

An Account of the Life and Persecutions of John Bunyan

This great Puritan was born the same year that the Pilgrim Fathers landed at Plymouth. His home was Elstow, near Bedford, in England. His father was a tinker and he was brought up to the same trade. He was a lively, likeable boy with a serious and almost morbid side to his nature. All during his young manhood he was repenting for the vices of his youth and yet he had never been either a drunkard or immoral. The particular acts that troubled his conscience were dancing, ringing the church bells, and playing cat. It was while playing the latter game one day that “a voice did suddenly dart from Heaven into my soul, which said, ‘Wilt thou leave thy sins and go to Heaven, or have thy sins and go to Hell?'” At about this time he overheard three or four poor women in Bedford talking, as they sat at the door in the sun. “Their talk was about the new birth, the work of God in the hearts. They were far above my reach.”

In his youth he was a member of the parliamentary army for a year. The death of his comrade close beside him deepened his tendency to serious thoughts, and there were times when he seemed almost insane in his zeal and penitence. He was at one time quite assured that he had sinned the unpardonable sin against the Holy Ghost. While he was still a young man he married a good woman who bought him a library of pious books which he read with assiduity, thus confirming his earnestness and increasing his love of religious controversies.

His conscience was still further awakened through the persecution of the religious body of Baptists to whom he had joined himself. Before he was thirty years old he had become a leading Baptist preacher.

Then came his turn for persecution. He was arrested for preaching without license. “Before I went down to the justice, I begged of God that His will be done; for I was not without hopes that my imprisonment might be an awakening to the saints in the country. Only in that matter did I commit the thing to God. And verily at my return I did meet my God sweetly in the prison.”

His hardships were genuine, on account of the wretched condition of the prisons of those days. To this confinement was added the personal grief of being parted from his young and second wife and four small children, and particularly, his little blind daughter. While he was in jail he was solaced by the two books which he had brought with him, the Bible and Fox’s “Book of Martyrs.”

Although he wrote some of his early books during this long imprisonment, it was not until his second and shorter one, three years after the first, that he composed his immortal “Pilgrim’s Progress,” which was published three years later. In an earlier tract he had thought briefly of the similarity between human life and a pilgrimage, and he now worked this theme out in fascinating detail, using the rural scenery of England for his background, the splendid city of London for his Vanity Fair, and the saints and villains of his own personal acquaintance for the finely drawn characters of his allegory.

The “Pilgrim’s Progress” is truly the rehearsal of Bunyan’s own spiritual experiences. He himself had been the ‘man cloathed in Rags, with his Face from his own House, a Book in his hand, and a great Burden upon his Back.’ After he had realized that Christ was his Righteousness, and that this did not depend on “the good frame of his Heart”—or, as we should say, on his feelings—”now did the Chains fall off my legs indeed.” His had been Doubting Castle and Sloughs of Despond, with much of the Valley of Humiliation and the Shadow of Death. But, above all, it is a book of Victory. Once when he was leaving the doors of the courthouse where he himself had been defeated, he wrote: “As I was going forth of the doors, I had much ado to bear saying to them, that I carried the peace of God along with me.” In his vision was ever the Celestial City, with all its bells ringing. He had fought Apollyon constantly, and often wounded, shamed and fallen, yet in the end “more than conqueror through Him that loved us.”

His book was at first received with much criticism from his Puritan friends, who saw in it only an addition to the worldly literature of his day, but there was not much then for Puritans to read, and it was not long before it was devoutly laid beside their Bibles and perused with gladness and with profit. It was perhaps two centuries later before literary critics began to realize that this story, so full of human reality and interest and so marvelously modeled upon the English of the King James translation of the Bible, is one of the glories of English literature. In his later years he wrote several other allegories, of which of one of them, “The Holy War,” it has been said that, “If the ‘Pilgrim’s Progress’ had never been written it would be regarded as the finest allegory in the language.”

During the later years of his life, Bunyan remained in Bedford as a venerated local pastor and preacher. He was also a favourite speaker in the non-conformist pulpits of London. He became so national a leader and teacher that he was frequently called “Bishop Bunyan.”

In his helpful and unselfish personal life he was apostolic. His last illness was due to exposure upon a journey in which he was endeavouring to reconcile a father with his son. His end came on the third of August, 1688. He was buried in Bunhill Fields, a church yard in London.

There is no doubt but that the “Pilgrim’s Progress” has been more helpful than any other book but the Bible. It was timely, for they were still burning martyrs in Vanity Fair while he was writing. It is enduring, for while it tells little of living the Christian life in the family and community, it does interpret that life so far as it is an expression of the solitary soul, in homely language. Bunyan indeed “showed how to build a princely throne on humble truth.” He has been his own Greatheart, dauntless guide to pilgrims, to many.

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