GRACE LIBRARY DIGEST

When Life is Unfair - When The Wicked Prosper

2012-01-29T10:20:00.001-05:00

PSALM 73

The End of the Wicked Contrasted with That of the Righteous.

A Psalm of Asaph.

1 Surely God is ^agood to Israel,

To those who are ^bpure in heart!

2 But as for me, ^amy feet came close to stumbling,

My steps ¹had almost slipped.

3 For I was ^aenvious of the ¹arrogant

As I saw the ^bprosperity of the wicked.

4 For there are no pains in their death,

And their ¹body is fat.

5 They are ^anot ¹in trouble as other ²men,

Nor are they ^bplagued ³like mankind.

6 Therefore pride is ^atheir necklace;

The ^bgarment of violence covers them.

7 Their eye ¹bulges from ^afatness;

The imaginations of their heart ²run riot.

8 They ^amock and ¹wickedly speak of oppression;

They ^bspeak from on high.

9 They have ^aset their mouth ¹against the heavens,

And their tongue ²parades through the earth.

10 Therefore ¹his people return to this place,

And waters of ^aabundance are ²drunk by them.

11 They say, “^aHow does God know?

And is there knowledge ¹with the Most High?”

12 Behold, ^athese are the wicked;

And always ^bat ease, they have increased in wealth.

13 Surely ^ain vain I have ¹kept my heart pure

And ^bwashed my hands in innocence;

14 For I have been stricken ^aall day long

And ¹^bchastened every morning.

15 If I had said, “I will speak thus,”

Behold, I would have betrayed the ^ageneration of Your children.

16 When I ^apondered to understand this,

It was ¹troublesome in my sight

17 Until I came into the ¹^asanctuary of God;

Then I perceived their ^bend.

18 Surely You set them in ^aslippery places;

You cast them down to ¹^bdestruction.

19 How they are ¹^adestroyed in a moment!

They are utterly swept away by ^bsudden terrors!

20 Like a ^adream when one awakes,

O Lord, when ^baroused, You will ^cdespise their ¹form.

21 When my ^aheart was embittered

And I was ^bpierced ¹within,

22 Then I was ^asenseless and ignorant;

I was like ¹a ^bbeast ²before You.

23 Nevertheless ^aI am continually with You;

You have taken hold of my right hand.

24 With Your counsel You will ^aguide me,

And afterward ^breceive me ¹to glory.

25 ^aWhom have I in heaven but You?

And ¹besides You, I desire nothing on earth.

26 My ^aflesh and my heart may fail,

But God is the ¹strength of my heart and my ^bportion forever.

27 For, behold, ^athose who are far from You will ^bperish;

You have ¹destroyed all those who ²^care unfaithful to You.

28 But as for me, ^athe nearness of God is my good;

I have made the Lord ¹God my ^brefuge,

That I may ^ctell of all Your works.

^aPs 86:5

^bPs 24:4; 51:10; Matt 5:8

^aPs 94:18

¹Lit were caused to slip

^aPs 37:1; Prov 23:17

¹Or boasters

^bJob 21:7; Ps 37:7; Jer 12:1

¹Or belly

^aJob 21:9; Ps 73:12

¹Lit in the trouble of men

²Or mortals

^bPs 73:14

³Lit with

^aGen 41:42; Prov 1:9

^bPs 109:18

¹Lit goes forth

^aJob 15:27; Ps 17:10; Jer 5:28

²Lit overflow

^aPs 1:1

¹Or they speak in wickedness; From on high they speak of oppression

^bPs 17:10; 2 Pet 2:18; Jude 16

^aRev 13:6

¹Or in

²Lit walks

¹Or His

^aPs 23:5

²Lit drained out

^aJob 22:13

¹Lit in

^aPs 49:6; 52:7

^bJer 49:31; Ezek 23:42

^aJob 21:15; 34:9; 35:3

¹Or cleansed my heart

^bPs 26:6

^aPs 38:6

¹Lit my chastening

^bJob 33:19; Ps 118:18

^aPs 14:5

^aEccl 8:17

¹Lit labor, trouble

¹Lit sanctuaries

^aPs 27:4; 77:13

^bPs 37:38

^aPs 35:6

¹Lit ruins

^bPs 35:8; 36:12

¹Lit become a desolation

^aNum 16:21; Is 47:11

^bJob 18:11

^aJob 20:8

^bPs 78:65

^c1 Sam 2:30

¹Or image

^aJudg 10:16

^bActs 2:37

¹Lit in my kidneys

^aPs 49:10; 92:6

¹Or an animal

^bJob 18:3; Ps 49:20; Eccl 3:18

²Lit with You

^aPs 16:8

^aPs 32:8; 48:14; Is 58:11

^bGen 5:24; Ps 49:15

¹Or with honor

^aPs 16:2; Phil 3:8

¹Or with

^aPs 38:10; 40:12; 84:2; 119:81

¹Lit rock

^bPs 16:5

^aPs 119:155

^bPs 37:20

¹Or silenced

²Lit go to a whoring from

^cEx 34:15; Num 15:39; Ps 106:39; Hos 4:12; 9:1

^aPs 65:4; Heb 10:22; James 4:8

¹Heb YHWH, usually rendered Lord

^bPs 14:6; 71:7

^cPs 40:5; 107:22; 118:17

New American Standard Bible : 1995 update. 1995 (Ps 73:1-28). LaHabra, CA: The Lockman Foundation.

73:1 God is good. What clouded the psalmist’s heart and troubled his relationship with the Lord has been resolved.

73:2 my feet had almost stumbled. An obedient life is often compared to a walk along a straight path (Prov. 1–9). The psalmist describes doubt and skepticism with the image of falling off a path.

73:6 pride is their necklace. The prosperity of the wicked leads to the deeper sins of pride and violence.

73:7 eyes swell out. A figure for a heart made insensitive by overindulgence (1 John 2:16).

73:9 against the heavens. The proud are not afraid to talk as if they had created the world themselves, leaving God behind (Acts 20:22).

73:13 in vain. These verses show the poet’s attitude before he resolved the issue in his mind.

73:15 If I had said. If he had broadcast his doubts and complaints before coming to a solution, he would have instilled doubt in the community of God.

73:16 this. That is, the prosperity of the wicked and the suffering of the righteous.

73:17 into the sanctuary. The change came for him when he entered the presence of God revealed in the temple.

their end. Though the wicked may prosper for a time, their final lot is destruction. See “The Final Judgment” at Matt. 25:41.

73:20 Like a dream. God will come in judgment against the wicked. When He does, their prosperity will seem like a dream.

73:22 brutish and ignorant. His negative emotions blocked clear thinking about God and His ways.

73:23 you hold my right hand. God is close to the worshiper to counsel and guide him.

73:24 to glory. While some take this to refer to earthly fame and reputation, it is more likely a reference to eternal glory. Nothing will break the intimate fellowship the psalmist enjoys with God (Rom. 8:38, 39).

The Reformation Study Bible: English Standard Version. 2005 (R. C. Sproul, Ed.) (799). Orlando, FL; Lake Mary, FL: Ligonier Ministries.

Mark 7:24-30

2012-01-22T15:58:00.006-05:00

The Syrophoenician Woman

24 Jesus got up and went away from there to the region of Tyre. And when He had entered a house, He wanted no one to know of it; yet He could not escape notice.

25 But after hearing of Him, a woman whose little daughter had an unclean spirit immediately came and fell at His feet.

26 Now the woman was a Gentile, of the Syrophoenician race. And she kept asking Him to cast the demon out of her daughter.

27 And He was saying to her, “Let the children be satisfied first, for it is not good to take the children’s bread and throw it to the dogs.”

28 But she answered and said to Him, “Yes, Lord, but even the dogs under the table feed on the children’s crumbs.”

29 And He said to her, “Because of this answer go; the demon has gone out of your daughter.”

30 And going back to her home, she found the child lying on the bed, the demon having left. ^{^[1]}

Matthew Henry

Verses 24–30

See here, I. How humbly Christ was pleased to conceal himself. Never man was so cried up as he was in Galilee, and therefore, to teach us, though not to decline any opportunity of doing good, yet not to be fond of popular applause, he arose from thence, and went into the borders of Tyre and Sidon, where he was little known; and there he entered, not into a synagogue, or place of concourse, but into a private house, and he would have no man to know it; because it was foretold concerning him, He shall not strive nor cry, neither shall his voice be heard in the streets. Not but that he was willing to preach and heal here as well as in other places, but for this he would be sought unto. Note, As there is a time to appear, so there is a time to retire. Or, he would not be known, because he was upon the borders of Tyre and Sidon, among Gentiles, to whom he would not be so forward to show himself as to the tribes of Israel, whose glory he was to be.

II. How graciously he was pleased to manifest himself, notwithstanding. Though he would not carry a harvest of miraculous cures into those parts, yet, it should seem, he came on purpose to drop a handful, to let fall this one which we have here an account of. He could not be hid; for, though a candle may be put under a bushel, the sun cannot. Christ was too well known to be long incognito-hid, any where; the oil of gladness which he was anointed with, like ointment of the right hand, would betray itself, and fill the house with its odours. Those that had only heard his fame, could not converse with him, but they would soon say, “This must be Jesus.’ ’ Now observe,

1. The application made to him by a poor woman in distress and trouble. She was a Gentile, a Greek, a stranger to the commonwealth of Israel, an alien to the covenant of promise; she was by extraction a Syrophenician, and not in any degree proselyted to the Jewish religion; she had a daughter, a young daughter, that was possessed with the devil. How many and grievous are the calamities that young children are subject to! Her address was, (1.) Very humble, pressing, and importunate; She heard of him, and came, and fell at his feet. Note, Those that would obtain mercy from Christ, must throw themselves at his feet; must refer themselves to him, humble themselves before him, and give up themselves to be ruled by him. Christ never put any from him, that fell at his feet, which a poor trembling soul may do, that has not boldness and confidence to throw itself into his arms. (2.) It was very particular; she tells him what she wanted. Christ gave poor supplicants leave to be thus free with him; she besought him that he would cast forth the devil out of her daughter, v. 26. Note, The greatest blessing we can ask of Christ for our children is, that he would break the power of Satan, that is, the power of sin, in their souls; and particularly, that he would cast forth the unclean spirit, that they may be temples of the Holy Ghost, and he may dwell in them.

2. The discouragement he gave to this address (v. 27); He said unto her, “Let the children first be filled; let the Jews have all the miracles wrought for them, that they have occasion for, who are in a particular manner God’s chosen people; and let not that which was intended for them, be thrown to those who are not of God’s family, and who have not that knowledge of him, and interest in him, which they have, and who are as dogs in comparison of them, vile and profane, and who are as dogs to them, snarling at them, spiteful toward them, and ready to worry them.’ ’ Note, Where Christ knows the faith of poor supplicants to be strong, he sometimes delights to try it, and put it to the stretch. But his saying, Let the children first be filled, intimates that there was mercy in reserve for the Gentiles, and not far off; for the Jews began already to be surfeited with the gospel of Christ, and some of them had desired him to depart out of their coasts. The children begin to play with their meat, and their leavings, their loathings, would be a feast for the Gentiles. The apostles went by this rule, Let the children first be filled, let the Jews have the first offer; and if their full souls loathe this honeycomb, Lo, we turn to the Gentiles!

3. The turn she gave to this word of Christ, which made against her, and her improvement of it, to make for her, v. 28. She said, “Yes, Lord, I own it is true that the children’s bread ought not to be cast to the dogs; but they were never denied the crumbs of that bread, nay it belongs to them, and they are allowed a place under the table, that they may be ready to receive them. I ask not for a loaf, no, nor for a morsel, only for a crumb; do not refuse me that.’ ’ This she speaks, not as undervaluing the mercy, or making light of it in itself, but magnifying the abundance or miraculous cures with which she heard the Jews were feasted, in comparison with which a single cure was but as a crumb. Gentiles do not come in crowds, as the Jews do; I come alone. Perhaps she had heard of Christ’s feeding five thousand lately at once, after which, even when they had gathered up the fragments, there could not but be some crumbs left for the dogs.

4. The grant Christ thereupon made of her request. Is she thus humble, thus earnest? For this saying, Go thy way, thou shalt have what thou camest for, the devil is gone out of thy daughter, v. 29. This encourages us to pray and not to faint, to continue instant in prayer, not doubting but to prevail at last; the vision at the end shall speak, and not lie. Christ’s saying that is was done, did it effectually, as at other times his saying, Let it be done; for (v. 30) she came to her house, depending upon the word of Christ, that her daughter was healed, and so she found it, the devil was gone out. Note, Christ can conquer Satan at a distance; and it was not only when the demoniacs saw him, that they yielded to his power (as ch.3:11), but when they saw him not, for the Spirit of the Lord is not bound, nor bounded. She found her daughter not in any toss or agitation, but very quietly laid on the bed, and reposing herself; waiting for her mother’s return, to rejoice with her, that she was so finely well.^{^[2]}

NIGTC
A Gentile Woman (7:24–30)

TEXTUAL NOTES

24. The inclusion of καὶ Σιδῶνος after Τύρου, while very widely attested, is best understood as an assimilation to the familiar joint designation in Mt. 15:21, possibly also influenced by the mention of Sidon along with Tyre in 7:31 (where again the reading of the majority offers a simple Τύρου καὶ Σιδῶνος against the reading Τύρου alone [better supported there than here] followed by διὰ Σιδῶνος).

28. The inclusion of ναί in the majority of MSS is generally accounted for as a further assimilation to Matthew. But its strong attestation suggests the alternative possibility that it was omitted from the tradition represented by P⁴⁵D W etc. because it was misunderstood as turning the woman’s reply into a meek acceptance of Jesus’ words (which it certainly is not) rather than, as it should be read, a firm repudiation of his οὐκ ἔστιν καλόν. The substitution of ἀλλά after κύριε in D suggests such a misunderstanding. I therefore think it more likely that ναί belongs to the original text in Mark, as in Matthew.

This remarkable story of another abortive attempt to ‘retreat’ from the scene of action and conflict (cf. 6:31–34) leaves many readers uncomfortable, since it suggests that Jesus was genuinely reluctant to help the woman, and was only persuaded to do so by her persistence and debating skill, as a grudging concession rather than as a matter of principle. In Matthew’s version, with its more marked tone of reluctance and even rejection, and its apparently even more ‘racist’ language, the problem becomes more acute. But it is hard to believe that Mark would have recorded the story at this point in his gospel if he saw it as anything less than a strong affirmation of Jesus’ openness to the Gentiles; he has after all already recorded Jesus’ positive response to an even more severe case of demon possession in a Gentile in 5:1–20. This pericope follows the liberating principle of 7:15, 19, and leads on to further acts of healing and relief apparently among Gentile people. Within that sequence this pericope marks the further opening of the door rather than an attempt to swing it shut again.

Misunderstandings of the pericope spring largely from the failure to read it as a whole. It is a dialogue within which the individual sayings function only as parts of the whole, and are not intended to carry the weight of independent exegesis on their own. The whole encounter builds up to the totally positive conclusion of vv. 29–30, while the preceding dialogue serves to underline the radical nature of this new stage in Jesus’ ministry into which he has allowed himself to be ‘persuaded’ by the woman’s realism and wit. He appears like the wise teacher who allows, and indeed incites, his pupil to mount a victorious argument against the foil of his own reluctance. He functions as what in a different context might be called ‘devil’s advocate’, and is not disappointed to be ‘defeated’ in argument. As a result the reader is left more vividly aware of the reality of the problem of Jew-Gentile relations, and of the importance of the step Jesus here takes to overcome it. The woman’s ‘victory’ in the debate is a decisive watershed as a result of which the whole future course of the Christian movement is set not on the basis of Jewish exclusivism but of sharing the ‘children’s bread’.

The mention of ‘bread’ again (cf 6:35–44, 52), shortly to be taken up in a further feeding story, this time for the benefit of Gentiles (8:1–10), and then made the subject of Jesus’ rebuke of his disciples’ lack of understanding in 8:14–21, suggests that this pericope forms part of a developing ‘bread’ motif. Bread here is an image for the blessings of the Messiah’s ministry to his own people and, following on from this incident, among the Gentiles. In that connection the reader may well be led to ponder on the contrast between the disciples’ failure to understand about ‘bread’ (6:52, to be picked up again in 8:14–21) and this Gentile woman’s ability to understand and turn to her advantage Jesus’ bread metaphor. If so, this pericope serves to undergird the developing Marcan theme of the disciples’ lack of insight which we noted at 6:52, and which has just been repeated in 7:18.

The incident is, formally speaking, an exorcism, though the dialogue and its implications are ultimately more important than the specific problem solved. Whereas previous exorcism stories have focused on the unique authority of Jesus in direct confrontation with the resident demon(s), in this one the cure is effected at a distance and without any personal contact between Jesus and either the demon or the possessed person. This unusual feature may be connected with the Gentile context, since the only other examples of healing at a distance in the gospels (Mt. 8:5–13/Lk. 7:1–10; Jn. 4:46–54) probably also involve a Gentile subject or subjects. The inappropriateness of the Jewish Messiah entering a Gentile house (so most obviously Mt. 8:7–8, punctuating v. 7 as a question as I am sure it must be) thus further underscores the racial element. The distant cure also, of course, serves to emphasise in a new way the authority of Jesus, whose word alone, without his physical presence, has power to dismiss the demon.

24 Apart from the Gentile location, this pericope starts in a way already familiar in Mark’s narrative: Jesus wishes to get away from public attention (cf. 1:35; 3:13; 4:10; 6:31–32), uses a ‘house’ for the purpose (cf. 1:29; 2:1; 3:20; 7:17), but is unable to escape those in need (cf. 1:32–33, 36–37, 45; 2:2; 3:7–12, 20; 6:33–34). And after 3:8 we cannot be surprised that even in τὰ ὅρια Τύρου his fame has preceded him. Mark does not tell us that Jesus visited Tyre itself, merely its ὅρια, the administrative district for which it was responsible. Mark’s Jesus is not generally a frequenter of cities, still less pagan ones, but remains out in the countryside (cf. 8:27). Tyre, whose territory adjoined northern Galilee, had long been an important trading city. It had close links with Palestine, particularly under Herod the Great, and its coinage was widely circulated there; indeed, it exercised considerable economic dominance over the neighbouring area of Galilee (Stock, 210–13). But it was clearly foreign territory, and Josephus, Ap. 1.70, describes the Tyrians as ‘notoriously our bitterest enemies’.

25–26 Few of those who approached Jesus had so much against them, from an orthodox Jewish point of view. She was, first of all, a woman, and therefore one with whom a respectable Jewish teacher should not associate. She was a Gentile, as the double designation Ἑλληνίς, Συροφοινίκισσα emphasises. And her daughter’s condition might be expected to inspire fear and/or disgust, while the ‘uncleanness’ of the demon suggests ritual impurity. That Jesus ultimately responded to a request from such a suppliant, and even that he was prepared to engage her in serious dialogue, is typical of his unconcern for convention when it stood in the way of his mission.

Following the discussion of purity in vv. 1–23 Mark’s regular term for a demon, πνεῦμα ἀκάθαρτον, here has special force—it was not only her racial origin which made her ‘unclean’. While Ἕλλην, like Ἑλληνιστής, might in a different context refer to language and culture rather than strictly to racial origin, there is no doubt that here it carries its normal biblical connotation of Gentile (as opposed to Jewish), and the term Συροφοινίκισσα (the prefix Συρο- distinguishes the Phoenicians of the Levant from those of North Africa around Carthage) reinforces the point. That such a woman chose to approach a Jewish healer, and even fell at his feet, indicates either desperation or a remarkable insight into the wider significance of Jesus’ ministry (and into the biblical pattern of salvation history). The subsequent dialogue suggests at least an element of the latter.

27 Jesus’ response, though nowhere near as brutal as in Matthew, is certainly not diplomatic. It takes the form of a παραβολή, the form of teaching we have been taught to associate with οἱ ἔξω (4:11). The whole tone of the sentence is negative to the point of offensiveness, and suggests that Jesus has no intention of helping the woman. The use of κυνάρια seems to add gratuitously to the offence, since dogs were regarded by the Jews, and probably equally by their Semitic neighbours, as unclean animals. Biblical references to dogs (except in the story of Tobit) are always hostile. To refer to a human being as a ‘dog’ is deliberately offensive or dismissive (cf. 2 Sa. 16:9; Ps. 22:16; Phil. 3:2); Jews typically referred to Gentiles as dogs. The diminutive form (used in biblical literature only in this pericope), perhaps indicates the status of the dogs in Jesus’ image as dogs of the house rather than of the yard, but it does not remove the harshness of picturing Gentiles en masse as ‘dogs’ as opposed to ‘children’. It is the sort of language a Gentile might expect from a Jew, but to find it in a saying of Jesus is shocking.

The inclusion of πρῶτον softens the blow a little, in that it suggests that there may still be a legitimate place for the dogs after the children have been satisfied (χορτάζομαι [see 6:42] indicates to eat one’s fill, not just have a taste), but the Gentiles remain at the end of the queue. πρῶτον thus suggests the same salvation history which Paul declares in Rom. 1:16, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι. This was, of course, the actual sequence of the Christian mission in the apostolic period, and indeed as a salvation-historical programme it recapitulates the biblical concept of mission based on the special choice of Israel as the centre from which God’s blessings will spread out to other nations, as it is expressed from Gn. 12:2–3 onwards (cf. Is. 2:2–4; 49:6, etc.). But as a response to the Gentile woman’s request it is very harsh, and does not encourage her to expect help at the present time. At best it is ‘a challenge to the woman to justify her request’ (Hooker). Fortunately she is equal to the challenge, and persists where many would have capitulated.

28 Jesus’ image (and his inclusion of πρῶτον) have given the woman the cue she needs, and enable her, on the basis of his own saying, to refute his οὐκ ἔστιν καλόν and replace it with a defiant Ναί, κύριε (see Textual Note)—‘Yes, it is right’. By using the vocative κύριε (its only appearance in Mark, in striking contrast with Matthew) the woman recognises Jesus’ authority and her dependence on his help, but need not convey any more specific theological insight; it is an appropriate address to a distinguished stranger. The following words, even though not introduced by a γάρ as in Matthew, express the foundation for her confidence. Granted that the children have priority, the dogs, too (καί), have a legitimate share in the food available. Jesus’ own image is thus pressed to its full extent, and provides the basis for her request to be granted, not refused. It is a remarkable twist to the argument, and one which displays as much humility on the woman’s part as it does shrewdness. She does not dispute the lower place which Jesus’ saying assumes for the Gentiles, and even accepts without protest the offensive epithet ‘dog’, but insists that the dogs, too, must have their day. Putting it more theologically, the mission of the Messiah of Israel, while it must of course begin with Israel, cannot be confined there. The Gentiles may have to wait, but they are not excluded from the benefits which the Messiah brings. On this basis, she is bold enough to pursue her request; even the crumbs will be enough.

29–30 Διὰ τοῦτον τὸν λόγον makes it clear that the woman’s response, and the attitude which it reveals, has changed Jesus’ apparent intention. It is of course impossible now to be sure on the basis of the printed text alone whether his words were designed to provoke such a response, or whether he genuinely did intend to refuse her request and was persuaded by her argument. Much may have been conveyed by tone of voice and gesture. But Mark, by placing the incident in the setting of the opening up of Jesus’ ministry to the Gentiles (see pp. 294–95), suggests that his initial reluctance should be taken with a pinch of salt (see introductory comments on this pericope). It is, however, the woman’s remarkable saying, whether deliberately evoked by Jesus or not, which has secured her request. The dialogue, rather than the exorcism, remains the focus of interest in the pericope. No account of the exorcism is offered, and no word of command recorded; the removal of the demon is simply spoken of as already a past event (ἐξελήλυθεν).^{^[3]}

^{^[1]} New American Standard Bible : 1995 update. 1995 (Mk 7:24–30). LaHabra, CA: The Lockman Foundation.

^{^[2]} Henry, M. (1996). Matthew Henry's commentary on the whole Bible : Complete and unabridged in one volume (Mk 7:24–30). Peabody: Hendrickson.

^{^[3]} France, R. T. (2002). The Gospel of Mark : A commentary on the Greek text (295–299). Grand Rapids, Mich.; Carlisle: W.B. Eerdmans; Paternoster Press.

Reading Charles Hodge

2012-01-08T07:48:00.002-05:00

Romans 9:6-24

Remarks

1. If descent from Abraham, participation in all the privileges of the theocracy, the true and only church, failed to secure for the Jews the favour of God, how foolish the expectation of those who rely on outward ordinances and church-relations as the ground of their acceptance, vs. Rom 9:6-13.

2. The doctrine of the sovereignty of God in the choice of the objects of his mercy should produce,

1. The most profound humility in those who are called according to his purpose. They are constrained to say, "Not unto us, not unto us, but unto thy name be all the glory."

2. The liveliest gratitude, that we, though so unworthy, should from eternity have been selected as the objects in which God displays "the riches of his glory."

3. Confidence and peace, under all circumstances, because the purpose of God does not change; whom he has predestinated, them he also calls, justifies, and glorifies.

4. Diligence in the discharge of all duty, to make our calling and election sure. That is, to make it evident to ourselves and others, that we are the called and chosen of God. We should ever remember that election is to holiness, and consequently to live in sin, is to invalidate every claim to be considered as one of "God's elect."

3. As God is the immutable standard of right and truth, the proper method to answer objections against the doctrines we profess, is to appeal to what God says, and to what he does. Any objection that can be shown to be inconsistent with any declaration of Scripture, or with any fact in providence, is sufficiently answered, vs. Rom 9:15,17.

4. It should, therefore, be assumed as a first principle, that God cannot do wrong. If he does a thing, it must be right. And it is much safer for us, corrupt and blinded mortals, thus to argue, than to pursue the opposite course, and maintain that God does not and cannot do so and so, because in our judgment it would be wrong, vs. Rom 9:15-19.

5. All cavilling against God is wicked. It is inconsistent with our relation to him as our Creator. It is a manifestation of self-ignorance, and of irreverence toward God, ver. Rom 9:20.

6. What proof of piety is there in believing our own eyes, or in receiving the deductions of our own reasoning? But to confide in God, when clouds and darkness are round about him; to be sure that what he does is right, and that what he says is true, when we cannot see how either the one or the other can be, this is acceptable in his sight. And to this trial he subjects all his people, vs. Rom 9:20-24.

7. If the manifestation of the divine glory is the highest end of God in creation, providence, and redemption, it is the end for which we should live and be willing to die. To substitute any other end, as our own glory and advantage, is folly, sin, and self-destruction, vs. Rom 9:17, 22, 23.

8. The fact that God says to some men, "Let them alone;" that "he gives them up to a reprobate mind;" that he withholds from them, in punishment of their sins, the influences of his Spirit, should fill all the impenitent with alarm. It should lead them to obey at once his voice, lest he swear in his wrath that they shall never enter into his rest, vs. Rom 9:17,18.

9. We and all things else are in the hands of God. He worketh all things after the counsel of his own will. The Lord reigns, let the earth rejoice, vs. Rom 9:14-24.

Listen on Bible Gateway

Romans 9:6-24

New American Standard Bible (NASB)

⁶ But it is not as though ^(A)the word of God has failed. ^(B)For they are not all Israel who are descended from Israel; ⁷ nor are they all children ^(C)because they are Abraham’s ^[a]descendants, but: “^[b]^(D)THROUGH ISAAC YOUR ^[c]DESCENDANTS WILL BE NAMED.” ⁸ That is, it is not the children of the flesh who are ^(E)children of God, but the ^(F)children of the promise are regarded as ^[d]descendants. ⁹ For this is the word of promise: “^(G)AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON.” ¹⁰ ^(H)And not only this, but there was ^(I)Rebekah also, when she had conceived twins by one man, our father Isaac; ¹¹ for though the twins were not yet born and had not done anything good or bad, so that ^(J)God’s purpose according to His choice would ^[e]stand, not ^[f]because of works but ^[g]because of Him who calls, ¹² it was said to her, “^(K)THE OLDER WILL SERVE THE YOUNGER.” ¹³ Just as it is written, “^(L)JACOB I LOVED, BUT ESAU I HATED.”

¹⁴ ^(M)What shall we say then? ^(N)There is no injustice with God, is there? ^(O)May it never be! ¹⁵ For He says to Moses, “^(P)I WILL HAVE MERCY ON WHOM I HAVE MERCY, AND I WILL HAVE COMPASSION ON WHOM I HAVE COMPASSION.” ¹⁶ So then it does not depend on the man who wills or the man who ^(Q)runs, but on ^(R)God who has mercy. ¹⁷ For the Scripture says to Pharaoh, “^(S)FOR THIS VERY PURPOSE I RAISED YOU UP, TO DEMONSTRATE MY POWER IN YOU, AND THAT MY NAME MIGHT BE PROCLAIMED ^[h]THROUGHOUT THE WHOLE EARTH.” ¹⁸ So then He has mercy on whom He desires, and He ^(T)hardens whom He desires.

¹⁹ ^(U)You will say to me then, “^(V)Why does He still find fault? For ^(W)who resists His will?” ²⁰ On the contrary, who are you, ^(X)O man, who ^(Y)answers back to God? ^(Z)The thing molded will not say to the molder, “Why did you make me like this,” will it? ²¹ Or does not the potter have a right over the clay, to make from the same lump one vessel ^[i]for honorable use and another ^[j]for common use? ²² ^[k]What if God, although willing to demonstrate His wrath and to make His power known, endured with much ^(AA)patience vessels of wrath ^(AB)prepared for destruction? ²³ And He did so to make known ^(AC)the riches of His glory upon ^(AD)vessels of mercy, which He ^(AE)prepared beforehand for glory, ²⁴ even us, whom He also ^(AF)called, ^(AG)not from among Jews only, but also from among Gentiles.

Footnotes:

Romans 9:7 Lit seed
Romans 9:7 Lit in
Romans 9:7 Lit seed
Romans 9:8 Lit seed
Romans 9:11 Lit remain
Romans 9:11 Lit from
Romans 9:11 Lit from
Romans 9:17 Lit in
Romans 9:21 Lit for honor
Romans 9:21 Lit for dishonor
Romans 9:22 Lit But

Cross references:

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New American Standard Bible (NASB)

Marks of Love for Jesus

2011-12-11T10:36:00.003-05:00

excerpt from A Christian's Reasonable Service
Wlhelus A'Brakel

First, if you correctly understand the nature and deeds of love which have been presented in the previous chapter, you will be convinced that what has been said there is descriptive of true love. Examine now your heart in light of this in the presence of an omniscient God—being assured that if there is love, you do not have it of yourself but that it is a gift of God‘s grace to you—and if you thus compare yourself with matters presented in that chapter, you will have to say, ―Truly, I love Jesus!

Secondly, place all that you love upon earth next to Jesus and observe then toward which side your heart leans. Would you rather be in the presence of those whom you love dearly, or would you rather be with Jesus if you were given and permitted to delight yourself in His love? Do you prefer money, valuables, and that which is beautiful, and delightful—or do you prefer Jesus? I do not ask for your judgmental observation, but what the issues of your heart are. If you were to make such a comparison, would you not say: ―For me it is a thing of great importance. It is Jesus and Jesus only. Everything else, apart from Jesus, would only be grievous to me. To have Jesus, however, while having to do without everything else, would gratify me, and I would wilfully forsake everything for Jesus‘ sake as long as I might live with Jesus in the enjoyment of love toward Him.

Thirdly, if you had the assurance that you were saved, would you then have everything you desire? Would you then live joyously and peacefully? Do you say: ―I would rejoice in this; however, it would not gratify me in this life. I must have Jesus and I must live in the enjoyment of mutual love with Him. If I would have to stay away
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from Him in this life, I would end my days in sorrow. It is not sufficient for me to receive the benefits of Jesus. Rather, my desire is after His Person and to live with Jesus in love. ‗Jesus only‘ is the wish of my heart, and, instead of everything else and while having to do without everything else, Jesus is sufficient for me.

Fourthly, what is the reason for your sorrow? What is the focus of your yearning? When are things well with you? Is it when you earn a profit, are loved by many, and have success in everything according to your wishes? Is your answer: ―No, but in the midst of prosperity I become sorrowful if I think that my Jesus has departed. If I hear or see someone who loves Jesus, my heart is overwhelmed, my tears quietly run down my cheeks, I lift my eyes upward toward Jesus, and I sigh, ‗Where could my faithful, sweet, and beloved Jesus be? Why does He tarry so long?‘ He is my love, my joy, my life, my rest, my all, and I can no longer live in estrangement from Him. Oh, that He would turn to me, visit me, kiss me with the kisses of His mouth, and ignite my love by His love! How I would then delight myself, and how I would sit under the canopy of His overshadowing love! I would become drunk with love. And if He refreshes me with His presence, the earth is too low and the world too small for me. My soul then wishes to be delivered from this and I must be in heaven. Then I long to depart and be with Christ, which is far better. Here soul and body are too weak to endure the influences of love; here Jesus departs again; after light comes darkness; and after warmth, coldness. Therefore, oh blessed eternity! Oh, to be eternally with Jesus!

Fifthly, tell me, why do you go to church? Why do you turn to your Bible? Why do you so frequently seek for solitude? What do you do there? What do you seek there? Do you answer: ―My Jesus is gone; He has departed; I seek Him whom my soul loveth. I mourn over my foolishness that I did not open unto Him when He knocked. There I mourn that I have caused Him to depart due to my sin and that I have grieved His Holy Spirit. There I sigh, weep, and pour out my bitter complaints. There I become discouraged when I think how others live in the enjoyment of love, how sweet Jesus is to them, that I must always stand from afar, and that Jesus hides Himself from me and does not allow Himself be found of me. For that reason I go to hear His Word if per adventure He might be there; for that reason I turn to my Bible if perhaps I might hear His voice there. For that reason I frequent the fellowship of the godly, if peradventure He might be pleased to reveal Himself in love to me there.‖ It is thus Jesus whom you are after.

Sixthly, with whom do you associate in the world—with worldly
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people or with the godly? Do you say: ―I can readily reply to that. Worldly and natural men have the stench of death, and I thus cannot tolerate to be in their presence. I consider them to be a detriment to me and I am not able to unite my heart with them. They are repulsive to me, and their religious conversation is abominable to me, since I perceive that they neither know Jesus nor are sincere of heart. They become intolerable to me if I perceive that they oppose those who are truly godly. If, however, I find someone who loves the Lord Jesus, such a person is precious in my eyes and my heart is wonderfully united with such a person—even if I have never before met or heard of this person. Those who love Jesus are glorious to me; my heart yearns for them; I love them, and with my entire heart I am one with them. With them I wish to be esteemed and despised, and with them I wish to live and die. I rejoice when I meet them, and deem myself too insignificant to be in their presence. Yet it is to my comfort, and I deem myself happy if I, as the least, may have fellowship with them and be their servant.

Consider all this together. Even a natural man would maintain that such a disposition is a loving disposition, and that such deeds are true evidences of love. You yourself must be convinced of this—particularly if you read what has been said in the previous chapter. If you were to secretly listen to someone and would notice that his heart was thus engaged, would you not consider him to be happy? Would you not say to yourself, ―Truly, this person loves Jesus‖? Would you not love this person? Would not your affection for Jesus be stirred up? As you turn to yourself, you are indeed convinced that the above-mentioned disposition and motions are to be found in you. Therefore you must come to the following conclusion: ―I cannot deny it and I do not want to deny it: I do and must say that I love Jesus, even though a quiet fear stirs somewhat within me.‖

Neither allow yourself to be robbed of this, nor rob yourself of it—either by thinking that this is a matter too great for you or that you would deceive yourself, or because you are so sinful. Cast these thoughts away from you as being harmful to you, for they will prevent the sweet exercises of communion and the free communion with Jesus as being your own, and you being His. The livelier your faith is that you love Jesus—even though there is much that ought not to be there—the more love you will beget. Life is life and truth is truth.

Reading a'Brakel

2011-09-11T10:11:00.001-04:00

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CHAPTER SIXTY-SIX
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Patience
Contentment and self-denial engender patience, which in Greek is  (hupomone). It is a compound consisting of  (hupo)—which occasionally means through, sometimes under, and sometimes over—and  (meno), which means to remain. The combination yields  (hupomeno; that is, to remain, to remain steadfast, to persevere), and also  (hupomone) patience. It means as much as: to overcome suffering, to remain the same during suffering, to move beyond suffering, and to remain steadfast. In our language it is a derivative of patient, which in turn in a derivative of the Latin verb pati, to suffer. Patience is thus the ability to endure suffering.
Patience is the believer‟s spiritual strength which he has in God whereby he, in the performance of his duty, willingly, with composure, joyfully, and steadfastly endures all the vicissitudes of life, having a hope that the outcome will be well.
Patience is to be strong in God. Spiritual valor or strength which we discussed in chapter 62 consists of the following: 1) a trusting in God‘s help, whereby one courageously undertakes his duty; 2) steadfastness, whereby one continues and perseveres in his duty; 3) patience, whereby one repels all that comes against this duty, so that it is no impediment. Patience is thus a type of strength or valor. Valor is a courageous disposition whereby the believer perceives the vicissitudes of life as being capable of hindering him. He not only understands the necessity of conquering them, but also of bringing glory to his Lord. As a champion he thus overcomes these circumstances. The patient person derives such strength from God. Spiritual life is feeble, the body is tender and readily suffers if not well, the flesh is evil and would readily
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succumb under discomforting events. However, the patient person takes hold of the strength of the Lord, and in this strength proceeds. ―Blessed is the man whose strength is in Thee‖ (Ps 84:5); ―Through God we shall do valiantly‖ (Ps 60:12). The exercise of patience is a task of great magnitude. It is valiant to endure affliction well, to take hold of God‘s strength, and to be engaged by reason of this strength. It brings matters to a glorious end.
The subject—that is, the seat of this virtue—is the soul of the believer. The unconverted are entirely incapable of being patient. They do indeed also endure affliction—yes, they encounter severe trials. Some who are motivated either by glory, or by the unavoidability of the circumstances can endure them manfully, doing so without any display of fear, anxiety, or pain. They cannot be patient, however, since they do not have a divine duty in view, desiring to uphold this duty and to perform it well. They do not derive their help from God through Christ, and they have no hope that the outcome will be well, for there are no promises for them. Therefore even though they steel themselves in their affliction, they are not patient. However, patience is the ornament of a Christian. A believer views himself as being reconciled with God, and considers all affliction to come to him from God in order to promote his welfare. He has promises that the outcome will be glorious and therefore only believers exercise patience. ―Here is the patience of the saints‖ (Rev 14:12). In order to demonstrate that no one can be patient except he be a believer, faith and patience are frequently conjoined (cf. Titus 2:2; 2 Tim 3:10; 2 Thess 1:4). Patience most particularly resides in the soul. This virtue neither consists in a boasting with the mouth, nor in a restraint of one‘s gestures, but is of an internal nature which in turn manifests itself externally. It is through the custom, not so much of suffering, but of continually exercising herself to possess this virtue, that the soul will acquire a patient disposition and propensity; the soul will then be patient. ―In your patience possess ye your souls‖ (Luke 21:19). An impatient person does not have control over his heart; it is of no use to him. However, a patient person has his heart under control and makes use of it as such, permitting no inordinate thoughts and motions to be entertained in the heart relative to affliction.
The object of patience is all the vicissitudes of life, that is, all manner of affliction. The tribulations, both bodily and spiritual, of the righteous are many—those that come upon them without human intervention, as well as those that come their way by means of men—be it during a peaceful time for the church or during time of persecution for the Word‘s sake. Some tribulations are light, some
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are more severe, others are dreadful, and there can even be a cruel death. They are all grievous to man and are capable of both assaulting faith and tossing it to and fro—and if it were possible, to drive out hope, love, and other virtues, as well as their manifestations. Patience opposes this, doing so not to be delivered from affliction (for that would be in vain), but in order to endure it. The patient believer will not allow himself to be deterred from his virtuous intentions and their manifestations. He will neither permit himself to exercise these virtues in a lesser degree of holiness nor with less boldness. Thus, the soul perseveres in her affliction and continues to endure her affliction; yes, she prevails that much more strenuously and derives strength from her weakness. In view of this, patience is called ―the enduring of the same sufferings‖ (2 Cor 1:6). This is neither to suggest that one finds delight in affliction, nor that a person may and must not pray for deliverance; rather, he must suffer in subjection to the will of God.
The Essence or Nature of Patience
The essence or nature of patience consists in the enduring of affliction willingly, with composure, joyfully, and steadfastly.
(1) We endure affliction if we take the cross upon ourselves as being laid upon us by the Lord (Matt 16:24), follow Jesus with that cross, and perform our duty as between God and the soul only, as well as toward our neighbor. With that cross one proceeds—even if it were from Jerusalem to Golgotha—in order to die. Irrespective of whether it is a wooden, iron, or leaden cross, believers do not wish to exchange it. They desire to have it, for it suits them best, and they thus carry it to heaven.
(2) It is a willing enduring of affliction. Affliction is certainly contrary to natural desire and it can oppress the soul and body to such an extent that tears will burst forth from our eyes. Nevertheless, such endurance is not forced; it is not of a compulsory nature. Rather, patience embraces this and is willing because the Lord wills it. The Lord‘s will is the soul‘s will—irrespective of whether this is Mt. Tabor or Golgotha. God‘s will is God‘s will, and this renders everything welcome and delightful. ―... the spirit indeed is willing‖ (Matt 26:41); ―The cup which My Father hath given Me, shall I not drink it‖ (John 18:11).
(3) It is exercised with composure or a quietness of spirit. Patience precludes murmuring, discouragement—and if our affliction is inflicted by men, it also precludes wrath and vengefulness. It does not trouble the soul as a storm would do to a sea, but the soul permits the waves and billows to go over her. Such a soul is as a smooth beach upon
416 which the waves, so to speak, playfully run dead; or she is as a rock which remains immovable and breaks up the sea as it bears down upon it. David endured all manner of affliction in this manner. ―Truly my soul waiteth upon God‖ (Ps 62:1). The church is exhorted to conduct herself as such. ―It is good for a man that he bear the yoke in his youth. He sitteth alone and keepeth silence, because He hath borne it upon him. He putteth his mouth in the dust‖ (Lam 3:27-29). (4) Yes, not only does the patient soul maintain composure, but she even rejoices in affliction, be it that she already enjoys the blessed fruit of this, receives many comforts from the Lord, or suffers for the sake of godliness and for the name of the Lord. This was the wish expressed by the apostle toward the Colossians; namely, that they would be ―strengthened with all might ... unto all patience and longsuffering with joyfulness‖ (Col 1:11). Concerning the Thessalonians he says: You have ―received the word in much affliction, with joy of the Holy Ghost‖ (1 Thess 1:6), and concerning himself he says: ―I am exceeding joyful in all our tribulation‖ (2 Cor 7:4).
(5) The patient person endures affliction with steadfastness. One can have much courage prior to affliction being inflicted, and courageously accept it. If, however, we experience the reality of affliction, and it seems to last quite long, one would desire to cast away this troublesome burden and avoid it—even if would have to sin in doing so. And if we cannot rid ourselves of it, everything is turned upside down within and without, and impatience with all its consequences gets the upper hand. However, patience does not impose limits upon the Lord as to what the measure ought to be, or how long it ought to last. The patient believer is satisfied with the goodness and wisdom of the Lord. He proposes to himself that it may be all his life, for so precious is salvation to him. If deliverance comes earlier than that, he rejoices, and if not, it is also well. He thus endures in patience until his affliction comes to an end. ―But let patience have her perfect work‖ (James 1:4). This is neither to suggest that patience itself is perfect in the godly, nor that it renders something perfect. Rather, one designates something perfect (or complete17) to which the finishing touches have been applied, even though someone else could have performed this task in a far more excellent manner. In like manner, patience adds the finishing touches to our affliction; that is, it lasts as long as the affliction lasts and will not separate itself
17 The Dutch word ―volmaakt‖ can be rendered both as ―perfect‖ and ―complete‖ in English.
417 from affliction prior to that. Such is the exhortation to the congregation of Smyrna: ―Be thou faithful unto death‖ (Rev 2:10).
(6) Patience endures affliction with a hope of a good outcome. In this instance the proverb is true: Hope is the comfort of affliction. Patience cannot exist without hope. When there is no longer hope, patience will no longer be exercised. There is no patience in hell due to the absence of hope. Hope supports patience. ―But if we hope for that we see not, then do we with patience wait for it‖ (Rom 8:25). We err when we define our hope in a good outcome too narrowly, that is, within a certain time frame and by reason of such circumstances. This frequently miscarries, since the Lord‘s ways are not our ways. The patient person therefore holds to the promises of God in an unrestricted sense; namely, that the Lord will not suffer us to be tempted above that we are able; but will with the temptation also make a way to escape, that we may be able to bear it (1 Cor 10:13); that affliction will bring forth the peaceable fruits of righteousness (Heb 12:11); that it will be to our advantage in order that we may become partakers of His holiness (Heb 12:10); that the crown of life will be awarded in consequence of this (Rev 2:10); and that upon much affliction a greater measure of glory ensues (Rev 7:14). The patient person hopes upon these promises and anticipates their fulfillment. Jesus is his example in this, ―who for the joy that was set before Him endured the cross‖ (Heb 12:2). The apostle therefore calls patience the ―patience18 of hope‖ (1 Thess 1:3). The cause of patience is not to be found in man himself. A natural man may clench his teeth, control himself, remain silent, suppress all emotions, and, control himself by way of reason—all this in order to reap the glory of being steadfast. However, he will not be able to make himself patient. Also a godly person will not be able to bring this about in his own strength. The Lord must work it in him and He is therefore called ―the God of patience‖ (Rom 15:5). The Lord grants the godly faith and gives them a lively view that He inflicts this affliction upon them with His fatherly hand. He secretly sustains them by strengthening the inner man. In their affliction He comforts them much according to the soul and permits them to taste His grace. He causes them to perceive the lightness, advantage, and transitory nature of affliction. He shows them how advantageous and glorious the outcome
18 The word ―patience‖ in this text is rendered as ―endurance‖ in the Statenvertaling. There is thus an obvious verbal relationship in the Statenvertaling between Heb 12:2 and 1 Thess 1:3.
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will be. This causes them to be quiet and encouraged. They are then willing to suffer, and tribulation will then work patience, and that experience and hope which maketh not ashamed.
The purpose and result of patience is that believers may execute their duty well. The patient person does not end in his affliction, his suitable disposition, in enduring his affliction well, and in the manifestation of a patient disposition. He has something much higher in view. He possesses his soul in patience in order not to be hindered in his performance, but rather to be more capable of carrying out his task. He does so by his own personal godly exercises, by letting his light shine forth, by manifesting a godly walk among men, by being an example to others, by leading others to Christ, and by boldly confessing Him. That is his objective, and that he seeks. He perceives that affliction would hinder him in this if he were not to behave himself well. He furthermore perceives that in behaving well, his affliction will be to his advantage in pursuing his objective. He therefore strives for patience. Consequently, taking up the cross and following Christ are conjoined: ―If any man will come after Me, let him deny himself, and take up his cross, and follow Me‖ (Matt 16:24). This is also true for patience and running the race: ―Let us run with patience the race that is set before us‖ (Heb 12:1). Patience and other virtues are likewise conjoined: ―And the Lord direct your hearts into the love of God, and into the patient waiting for Christ‖ (2 Thess 3:5); ―Add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity‖ (2 Pet 1:5-7).
The Conviction of the Unconverted
This truth as presented to you is sufficient to convince the unconverted that they are void of this virtue. Whether they are entirely insensitive, or have a gentle disposition, or are able to endure a sickness well, or do so either by bearing up under it by way of reason while perceiving that they cannot be relieved from affliction anyhow and thus exercise patience, or in order to get glory from steeling themselves and being strong—all of this does not constitute patience. From that which has been said they will be able to perceive that their patience is not spiritual strength in God, as being their God in Christ, and that their patience does not issue forth from faith in Christ nor from their union with Him. They will perceive that they do not endure affliction willingly, with composure, joyfully, steadfastly, as having a hope for a good outcome, to
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make them holier, and to lead them to felicity. The reason for this is that they have no basis for appropriating a single promise to themselves. They will perceive that they do not desire patience in order to be more fit to exercise all manner of virtues. Even if some have the appearance of being patient, they are, nevertheless, generally irritable and fretful. They become more wicked and ungodly, and their wrath is expressed toward God Himself; they are as ungodly Israel in the wilderness. At one time they had no bread, then no meat, and then again no water—and they would therefore immediately murmur, depart from God, insist on returning to Egypt, and even blaspheme God. When God chastises such, they will revolt more and more (Isa 1:5). If God does not help, they say, ―Behold, this evil is of the Lord; what should I wait for the Lord any longer‖ (2 Kings 6:33). They wish to be delivered from their affliction at any cost: Flectere si nequeo superos, Acheronta movebol; that is, If God does not want to help me, I shall ask for the help of the devil.Thus, they proceed from wickedness to wickedness until they have brought themselves into hell where patience does not exist.
The Impatience of the Godly
Having had the nature of patience presented to them, the godly will be able to observe on the one hand that they possess this virtue in principle; however, they will also observe on the other hand how much impatience is still to be found within them. When a spiritual cross comes upon them, when it becomes dark, when God hides His countenance and withholds His comforting influences, when He appears to neither hear their prayers nor immediately to grant the desires of their soul, then they are at once discouraged, unbelieving, and irritable. When they are surrounded by all manner of bodily afflictions, and their afflictions are of long duration and of an excessive nature, then where is their patience?
Then, with Jonah, they are peevish (Jon 4:8), and are as discouraged as Israel was, saying, ―The Lord hath forsaken me, and my Lord hath forgotten me‖ (Isa 49:14). They immediately despair and think, ―There is no hope‖ (Jer 2:25); ―My strength and my hope is perished from the Lord‖ (Lam 3:18). If their affliction lasts long and is excessive, their faith falters and they think that all this comes upon them in wrath. Thus, they complain, ―Will the Lord cast off for ever? and will He be favorable no more? Is His mercy clean gone for ever? doth His promise fail for evermore? Hath God forgotten to be gracious? hath He in anger shut up His tender mercies‖ (Ps 77:7-9).
They stumble in regard to God‘s providence (Prov 30:9) and
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accuse the Lord of hardness, saying, ―Thou art become cruel to me: with Thy strong hand Thou opposest Thyself against me‖ (Job 30:21). Then they will question whether the Lord‘s dealings are right, would demand an account of Him as to why He deals thus with them, and contend with the Almighty(Job 40:2). At times despair surfaces, so that the soul chooses strangling and death above life (Job 7:15). ―Oh that I might have my request; and that God would grant me the thing that I long for! Even that it would please God to destroy me; that He would let loose His hand, and cut me off! What is my strength, that I should hope? and what is mine end, that I should prolong my life‖ (Job 6:8-9, 11).
Seeing the prosperity of the wicked, resentment arises in the heart, and they say, ―Behold, these are the ungodly, who prosper in the world; they increase in riches. For all the day long have I been plagued, and chastened every morning‖ (Ps 73:12-14). When they observe that many of the godly prosper in the world, they are envious and think, ―Why do I not fare as they do?‖ If their cross is inflicted upon them by man, they become angry, vengefulness surfaces, and, as a dog, they bite the stone being cast at them.
At times God‘s children, to their shame and grief, become conscious of such turbulence; and, they rightfully ought to be ashamed and grieved, for:
(1) While being impatient, many sins merge together. An impatient person is a breeding ground for all manner of corruptions which grievously pollute the soul. There is unbelief toward God‘s promises, lovelessness and stubbornness toward God‘s will, pride (as if they were superior), envy and vengefulness toward their neighbor, and a holding in esteem the things of this world.
(2) They render themselves unfit to serve the Lord and to edify their neighbor. They offend those that are weak, and cause the world to mock with godliness.
(3) They bring heavier judgments upon themselves, for the Lord will prevail when He executes judgment. They are the cause that their affliction is of longer duration, is more severe, and does not yield the benefit it otherwise would.
(4) They themselves remain restless and anxious due to seeing their sins continually, and not being able to shake off the cross. ―Who hath hardened himself against Him, and hath prospered‖ (Job 9:4). Therefore refrain from impatience, and rather ―humble yourselves under the mighty hand of God, that He may exalt you in due time‖ (1 Pet 5:6); ―Despise not the chastening of the Lord; neither be weary of His correction‖ (Prov 3:11).
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Believers Exhorted to Be Patient
Believers, possess therefore your souls in patience. Give heed to the following motives in order that you may be stirred up to that end.
First, it is your desire to obey the Lord, is it not? How frequently have you not offered yourself to the Lord, saying, ―Lord, what wilt Thou have me to do?‖ The Lord, however, commands you to be patient, and therefore listen to this exhortation as coming from the very mouth of the Lord. The Lord Jesus says to you, ―In your patience possess ye your souls‖ (Luke 21:19); and the apostle says, ―(Be) ... patient in tribulation‖ (Rom 12:12); ―Let us run with patience the race that is set before us‖ (Heb 12:1); ―But let patience have her perfect work‖ (James 1:4).
Secondly, it is a matter of absolute necessity, and you cannot do without it. ―For ye have need of patience, that, after ye have done the will of God, ye might receive the promise‖ (Heb 10:36). There is no other way to heaven except by way of tribulations. You can neither avoid nor sidestep them. On the other hand, there is much work to be done by you in order to promote your sanctification, without which no one will see the Lord. How will you persevere (for you wish to persevere and you will persevere until you are in heaven) except by way of patience? This causes us to accept affliction, not to hinder us in our way, but that it render us fit for the performance of our duty. Therefore strive for this as being absolutely necessary. Exercise yourself in this until you develop a habitual disposition in this respect.
Thirdly, consider where your affliction originates. It does not originate with yourself, for you love yourself too much for this. It does not originate with men, for they cannot so much as move without the will of God, nor pull one of your hairs out. Rather, it is the Lord Himself who sends this upon you—the sovereign Lord whose hand none can stay and to whom no one can say, ―What doest Thou?‖ It is your reconciled Father in Christ who sends this upon you in His wisdom, goodness, and love, doing so to your advantage. ―For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth‖ (Heb 12:9). Would you then render opposition to the Lord? This is indeed neither your desire nor are you able to do so. ―Shall we not much rather be in subjection unto the Father of spirits, and live‖ (Heb 12:9). Say rather, ―I will bear the indignation of the Lord‖ (Mic 7:9); ―I opened not my mouth; because Thou didst it‖ (Ps 39:9). That will be well-pleasing to the Lord.
Fourthly, when considering affliction itself, its nature is not such that you should sin relative to it by way of impatience.
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(1) Affliction is light; the fear of it is ten times greater than the affliction itself. This is unanimously confessed by all who have experienced it, and you will have to admit this as well. Paul calls his great tribulations—to which ours cannot be compared—‖light afflictions‖ (2 Cor 4:17). The reason for their severity is due to your failure to submit yourself to it, for if the apostle judges them to be light, then how do you dare to call them severe? Do not bodily afflictions pertain to the body only? Should you then be so concerned about your body which is but dust and will become dust—and which will also be glorified? Therefore do not act as if a piece of straw is that heavy.
(2) Your affliction is but for a short season; it readily passes by. What is past is past, what is future is not yet upon you, and you do not know what will or will not come. You only have the present. And even that will pass momentarily. Even if the same affliction would last your entire life, it would also not be long, for your life itself is short, it being nothing more than vapor. Such is therefore also true for all affliction in this world. Paul calls it ―our light affliction, which is but for a moment‖ (2 Cor 4:17). Peter says: ―Though now for a season, if need be, ye are in heaviness‖ (1 Pet 1:6). Should you then be impatient concerning affliction which so readily passes by?
(3) The extent of this affliction has been determined. It will last that long—not any shorter or longer. It will be that severe, and this severity will be neither more nor less than the Lord has ordained. The Lord restricted the devil as to the measure in which he could touch Job; he could not add one ounce to it (Job 1-2). Job acknowledged this: ―For He performeth the thing that is appointed for me‖ (Job 23:14). Irrespective of whether you are fretful, discouraged, and desirous to escape it and cast it off, it will remain with you to the end. Is it then not better to take it upon you patiently and to endure it?
Fifthly, affliction is very beneficial; it is medicine for the soul.
(1) It humbles the soul in light of committed sins. ―I, even I, will tear and go away; I will take away, and none shall rescue him ... till they acknowledge their offence‖ (Hos 5:14-15). It causes the soul to be as a weaned child. ―Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child‖ (Ps 131:2). It causes the soul to take pleasure in submitting to the Lord‘s chastisement. ―... if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity‖ (Lev 26:41); ―Humble yourselves therefore under the mighty hand of God‖ (1 Pet 5:6). It causes the soul to be ashamed.
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―Thou hast chastised me, and I was chastised. ... Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed‖ (Jer 31:18-19). It causes the soul to withdraw itself and to be weaned from all things. ―I watch, and am as a sparrow alone upon the house top‖ (Ps 102:7).
(2) It will cause us to cautiously guard against sin and to strive for holiness. ―I shall go softly all my years in the bitterness of my soul‖ (Isa 38:15). This is God‘s objective: ―For they verily for a few days chastened us after their own pleasure; but He for our profit, that we might be partakers of His holiness‖ (Heb 12:10). This was David‘s experience, ―It is good for me that I have been afflicted; that I might learn Thy statutes‖ (Ps 119:71). The prophet bears witness to this: ―For when Thy judgments are in the earth, the inhabitants of the world will learn righteousness‖ (Isa 26:16. Affliction causes the graces in the soul to be lively and active. It is then that prayer-life revives. ―Lord, in trouble have they visited Thee, they poured out a prayer when Thy chastening was upon them‖ (Isa 26:16). Necessity teaches us how to pray. He who is not able to pray ought to become either a sailor or a married man. Faith will then be revived. When Abraham endured a trial of the greatest magnitude, he believed ―against hope ... in hope‖ (Rom 4:18). David says concerning himself, ―I had fainted, unless I had believed to see the goodness of the Lord in the land of the living‖ (Ps 27:13). Then hope is strengthened. ―Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise Him for the help of His countenance‖ (Ps 42:5). Then love is revived. ―Many waters cannot quench love, neither can the floods drown it‖ (Song 8:7). The moon and the stars are seen best when the sun is absent. It is such with love. In bearing the cross the godly perceive that missing the Lord is what weighs them down the most, and when the Lord is near, that their affliction is no affliction. Then they have enough and would rather enjoy communion with God with the cross, than to be estranged from Him without the cross. Believers, since all these matters are indeed your delight and are the desires of your heart, why then would you not also desire the way by which you obtain these matters? And if you desire the way of affliction for its benefits, it behooves you patiently to take this affliction upon you and to endure it as being a wholesome—although bitter—medicine.
Sixthly, patience is a precious ornament and a profitable disposition for a believer. A patient soul is a soul which is childlike, willing, quiet, meek, self-denying, believes, hopes, and loves God. Therefore the patient person is precious and pleasant in God‘s
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sight and a suitable object for God‘s mercies. God also does not leave Himself without witness to such by manifesting His mercy, love, support, comfort, and help for their deliverance. ―...God, that comforteth those that are cast down‖ (2 Cor 7:6); ―Who comforteth us in all our tribulation‖ (2 Cor 1:4); ―But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price‖ (1 Pet 3:4).
Patience renders the cross lighter, so that one can bear it with ease. One will possess his soul, so that inordinate desires are held in check—and the intellect and will shall be under his control in order to utilize them in harmony with God‘s will. In this manner they will reap all the benefits from affliction which we have enumerated above, for affliction as such does not engender these benefits, but they are brought forth through patience in affliction. The Lord is then glorified by us, our neighbors become convinced of the power of godliness, and the godly will thereby be strengthened in their afflictions, being encouraged to bear them also with patience. Then the present affliction and chastisement will have their appropriate effect, and ―afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby‖ (Heb 12:11). One will then rejoice when the Lord has removed the cross and will thank the Lord for this. ―I know, O Lord, that Thy judgments are right, and that Thou in faithfulness hast afflicted me‖ (Ps 119:75); ―O Lord, I will praise Thee: though Thou wast angry with me, Thine anger is turned away, and Thou comfortedst me‖ (Isa 12:1).
Seventhly, hold before yourself the examples of the Lord Jesus and the saints so that you may be stirred up to imitate them in their patience. The Lord Jesus, being such a glorious example for us in our entire walk, is also exemplary in patience. ―... yet He opened not His mouth: He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth‖ (Isa 53:7); ―... but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow His steps‖ (1 Pet 2:20-21).
Add to this the example of all other saints who have gone before you. ―Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy‖ (James 5:10-11).
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Since all those who are now bearers of the crown have been bearers of the cross, you must emulate them in the bearing of the cross in order that, with them, you may inherit the crown of life.
(1) Be sensitive concerning your cross and be on guard against hardness.
(2) Cease from having esteem for all that is to be found in this perishing world. Consider the brevity of time which as yet is left you for affliction.
(3) Consider that the way to heaven is the way of affliction, and that we cannot walk upon this way except by way of patience.
(4) Be continually engaged in exercising faith in the promises and have hope therein that all will certainly come to pass.
(5) Persevere in reading the Word, which has been written for us to teach us patience and to comfort us (Rom 15:4).
(6) Continually pray for patience (Rom 15:5). If with such patience you may exercise yourself in all things—also in the least,—you will increase while you are thus engaged. ―And the Lord direct your hearts into the love of God, and into the patient waiting for Christ‖ (2 Thess 3:5).

Reason and Revelation

2011-08-13T06:43:00.000-04:00

From Bavinck

Reformed Dogmatics v.3

Religious Experience and the Truth Question

[431] The revivals, as noted above, triggered the rise of the new science that is called the psychology of religion and that sometimes seeks to replace all philosophy of religion and dogmatics. Now we assume there will probably be no disagreement over the possibility and legitimacy of examining religious phenomena from a psychological perspective, provided this is done with appropriate sensitivity and respect.

For although being (esse) and perception (percipi) are by no means coextensive, the world exists for us humans solely in and through our consciousness. The content of that consciousness can therefore be considered and studied objectively, in itself and for its own sake, but also subjectively, from a psychological angle. And this psychological study in a remarkable way supplements the former and sheds a striking light on the phenomena that it thus considers, as it were, from below. This is the case in art, science, philosophy, the study of society, and elsewhere and has now become evident in the study of religion as well. The distinctive features in the religious life of a child, a young man or woman, the adult, and the aged; the links between religious development and physical, psychological, and moral development; the connection between religious awakening and puberty; the clarification of conversion through recurring transformations of one’s consciousness; the operation of subliminal forces in the religious process—all that and much more broadens one’s vision, deepens one’s insight into the religious life, and produces valuable results for the theologian, pastor, homilist, missionary, teacher, and nurturer.

But the psychology of religion is still a young science and therefore at times bent on picking fruit before it is ripe. One may extend one’s survey ever so far, but it is still always limited to a few dozen or hundreds of persons. And what do these say over against the millions who remain outside the survey and the investigation of whom would totally upset the conclusion that conversion or awakening is a natural and necessary process of the years of puberty? Further, one may select the persons one studies with ever so much care and formulate the questions one puts to them ever so skillfully; the answers given in response—like all autobiographies, diaries, confessions, conversion stories, and descriptions of personal states and experiences of the soul—can only be used and processed for the purpose intended with extreme caution. Intentional insincerity need not be a factor; but in this area there is such a serious lack of self-knowledge, so much danger of self-deception, such a gap between being and consciousness that one can frequently base very little on those accounts. And when these religious experiences, which often attach very different meanings to the same word, then have to be statistically analyzed, reduced to a single formula, classified, and generalized into laws, the difficulties become so mountainous that people shy away from drawing any general conclusions. In the history of religions, as in sociology and history in general, the search for fixed laws up until now has not met with success. There exists a well-founded fear, therefore, that the psychology of religion will not see its labors bear fruit as speedily as some think.

For example, there is probably a connection between religion and love, between religious awakening and pubescence, but what the nature of that connection is remains obscure. The same is true of the relation between soul and body. Also, it is altogether certain that many religious awakenings occur in the years of puberty, but the number of those that occur before and after that period is not insignificant either. The rule is marked by numerous exceptions. Further, while sudden conversions occur quite frequently in Methodist circles—though certainly not universally—some large Christian churches have never promoted them and have a different view of the way they occur. Finally, it can hardly be denied that many people, when questioned about the religion of their youth, tend to speak more of loss than of gain. And aside from these folks, also Starbuck and Hall recognize that in the period of adolescence not only religious-ethical personalities but also criminals, sex addicts, and drunkards are formed. If in the face of all these facts, one still maintains that conversion is a necessary developmental element in the period of puberty, this can be done only by separating conversion from its entire content and equating it with every transformation of consciousness. For example, there is a kind of conversion without any God concept, as James says somewhere, but also one from virtue to sin as well as from sin to virtue. Detached from its content, hence viewed purely psychologically and as a transformation of consciousness, the two are entirely the same. The psychology of religion can up to a point teach us what conversion often means in the practice of life, under what circumstances it sometimes takes place, what is sometimes passed off as conversion and passes for it; and by the study of persons and testimonies it can still significantly expand our knowledge in this area, but by itself it cannot possibly tell us what the difference is between a true conversion and a pseudoconversion, between worldly grief and godly grief; why conversion takes place in the life of one person and not in the life of another who perhaps lives in much more favorable circumstances, for example, as a member of a pious family; why it occurs in one person’s life in this period, and in another person’s life in a much earlier or later period. The reason is that it has no criterion of its own, and of itself it does not know what conversion is—and has to be. God, in his revelation, alone tells us what it is, or else no one tells us. Most arrogant, accordingly, is the assertion of some psychologists of religion that only psychological factors are operative in conversion and that there is no room for a supernatural factor. It cannot and may not make any pronouncement on this subject, since it only observes the exterior of religious phenomena, and neither here nor anywhere else does it penetrate to the most basic and final ground of the phenomena. The point where the finite touches the infinite and rests in the infinite is everywhere undemonstrable; and what happens in the depths of a human soul, behind one’s consciousness and will, is a mystery even for the person in question, and all the more so for those who are on the outside and have to rely on phenomena. The psychology of religion itself demonstrates this when it links seemingly sudden conversions with impressions and experiences incurred much earlier, and thereby confirms the distinction assumed in Christian churches between regeneration and conversion.

If the psychology of religion nevertheless stands by its preconceived dogma and attempts to explain all religious phenomena in exclusively psychological terms, it will get to the point where, instead, it will destroy the object of its study by robbing it of its true character. Suppose, for example, that it examines the religious phenomenon of prayer. It will, then, immediately discover that prayer consistently and everywhere implies the belief that God exists as a personal God who hears and also answers prayer. Now if the psychology of religion does not wish to stop with the observation of this fact but also wants to, and thinks it can, explain it in psychological terms, then at that very moment it is guilty of denying the nature of prayer. Just as the idealism that is grounded in theoretical knowledge, by removing from observation the implied belief in the reality of the outside world, undermines human knowledge, so the psychology of religion, which denies to metaphysics its right to exist, dissolves religious phenomena into delusions.

From this, moreover, it becomes evident that by the road it has chosen to travel, the psychology of religion can never demonstrate the validity, truth, and value of religion. For as long as in religion, as in law, morality, aesthetics, and so on, we cannot hold everything to be true, good, and beautiful but also acknowledge the existence of abnormal and pathological phenomena, as James and others in fact also do, then, in order to make our judgments, we either have to introduce a norm from another area or attempt to derive such a norm from the religious phenomena themselves. This latter option is the one chosen by pragmatism, a school of philosophy that also counts James as one of its adherents. Not the “roots” but the “fruits” will be the standard for the truth and validity of religious phenomena. Religion, says James, belongs to the “sthenic affections”; it is a vital force, one of “the most important biological functions of mankind.” What matters in religion is not so much what God is as how he is used by us. “Not God, but life, more life … is the end of religion. God is not known, he is used” [James]. By being and exercising such a vital force, religion proves its truth and validity.

This is a remarkable standpoint insofar as James here takes a position directly opposed to that of Kant, with whom he otherwise closely aligns himself. For Kant tried to free virtue completely from all eudaemonism. But here religion and virtue are recommended to us precisely because they foster the general well-being: because of their social utility. Still even with this utilitarian norm, James fails to surmount the difficulty, for if “life force” is the sole criterion for deciding the truth and validity of religion, it remains a question—one that can never be answered by historical research—whether Islam or Buddhism is perhaps in a stronger position than Christianity and whether superstition, which survives in all religions among a large segment of their people, does not come out on top against a purified religion. But aside from that issue, also in the assessment of what “life force” and “the promotion of general well-being” is, one cannot dispense with a firm criterion. For what matters in this connection is not merely vigor, power, brute force, but content. If “value” is proof of “truth,” there must first of all be agreement about that “value.” Pragmatism, to be consistent, would now have to say that that “value” can only be argued by its “value” and so on ad infinitum. Since this is impossible, pragmatism dead-ends unless it turns around and argues the truth and validity of religion by a route other than “value.”

James himself felt this as well when at the end of his work, he poses the question whether and to what degree the psychology of religion proves the existence of a corresponding objective reality and thereby the truth and validity of religion. He answers the question by saying that mysticism with its appeal to immediate revelation and theology and metaphysics with its speculation are powerless to prove it. But humans not only possess an intellect; they also have a heart, feelings, will. By means of the intellect, we reach only the phenomena, “the symbols of reality,” but by the heart, we come into contact with true objective reality, the noumenal world, “with realities in the completest sense of the term.” The heart, accordingly, must be restored to a place of honor. More vigorously even than the intellect in the sciences does this emotional and volitional side of humanity assert itself in the practice of life. It takes us to another view of the world and life than science alone can furnish us. All evaluations, especially religious and ethical evaluations, depend on personal will and are rooted in the heart. “The heart has reasons that reason does not know.”

Actually, in saying this, James is returning to the mysticism he initially rejected. On the foundation of a positivistic science, he attempts to erect the building of an idealistic worldview. To that end he splits the human being into an entity of intellect and one of will, and the world into a phenomenal and a noumenal world, and then says that the two are related to each other as symbol and reality, as menu and dinner. With respect to the unconscious, James, like Myers in his Human Personality and many members of the Society for Psychical Research, adopted the mystical theory, despite the fact that it has been opposed on very strong grounds by Pierce, Jastrow, Hall, and others. Admittedly, James does not go so far as to say that he accepts the indwelling and interior working of all sorts of supernatural agents in the unconscious, the heart, or feelings. But he does say that reality reveals itself and is felt there, that hidden ideas and forces are at work there, that God’s grace works its way through “the subliminal door.” Not without reason, therefore, he calls himself a “supernaturalist,” be it in a highly modified sense.

But the knowledge that James obtains of the supersensual by this route, the route of Schleiermacher and Schopenhauer, is minimal. It comes down to the fact that the truth of religion is demonstrated by psychological study only to the extent that there proves to be “something more” than science, which investigates the phenomena, makes known to us. Objectively, this “something more” is the essence of all religions, just as the corresponding feeling in humans constitutes the core of subjective religion. Of course, no one is satisfied with this “something more” in religion; everyone dresses it up differently and interprets it in his or her own way. These descriptions and explanations form the content of the “overbeliefs” that, though “absolutely indispensable,” still cannot claim objective validity. Everyone, therefore, has and must have his or her own religion, his or her own God. “All ideals are matters of relation.” It is even a question whether religious experience in fact proves or demands the unity of God. For it does not need an absolute power or a being with absolute metaphysical attributes, such as independence, simplicity, personality, and so on. All such attributes are empty titles, stones in place of bread; they offer “a metaphysical monster to our worship.” Religion only needs a higher power. There is perhaps an important truth inherent in polytheism. The infinite diversity of the world comes more into its own in a polytheistic worldview.

With these research results, James himself furnishes proof that the psychology of religion, although it can make important contributions to a better understanding of the religious life, can never, not any more than can the history of religions, replace or make up for dogmatics, philosophy, or metaphysics. It does admittedly teach us, at least to some extent, what religion is, how it is rooted in and links up with human nature as a whole, but it does not say anything about its content, its truth, and its validity. It is a good thing, therefore, to understand that in the end James again moved back to metaphysical territory and took refuge in the mystical background of religious phenomena. We have to choose: either religious phenomena are merely psychological and therefore a delusion (Feuerbach), or they are grounded in a reality that lies behind them. Even modern theologians and philosophers (Biedermann, Pfleiderer, Hartmann, Drews, and others) still assume the existence of an ontological base. The infinite indwells humanity, working in and through it. But because there is no true revelation of God in word and deed, strictly speaking, we know nothing about him. We only feel him in our heart and interpret what we feel in our religious concepts, which have a merely symbolic value. Granted, the idea of revelation is a necessary product of religion, but there is no revelation that factually underlies religion. Hence also on this position all religious phenomena (ideas, sensations) have only a psychological value, and the reality of religion is only sought in a vague and undefinable “essence” of religion. Religion, with all its ideas, sensations, and actions, can only be maintained as reality when it rests in revelation; and then that revelation at once provides the criterion by which religious phenomena (conversion, faith, prayer, and so on) can be assessed.^{^[1]}

Only Revelation Yields Reality and Truth

[432] In distinction from the psychology of religion, a science that can give only an inadequate account of subjective piety, the task of dogmatics is to set forth what the order of salvation is according to the word and thought of God. Knowledge of the Christian life, in its origin and development, can undoubtedly be helpful in teaching the dogmatician to better understand the meaning of Holy Scripture, just as in general it is a requirement for him or her to be a spiritual person able to discern the things of the Spirit (1 Cor. 2:15). But this by no means relieves dogmaticians from—rather only equips them for—the task of reproducing, not their own ideas, nor of writing a conversion history of the sinner, but of putting on display the treasures of salvation that God has caused Christ to acquire for his church and distributes to it by the Holy Spirit. Now Scripture is very effusive in summing up and in describing those benefits. It frequently mentions the same benefits under other names or represents them under other images. In Matthew 4:17, Jesus appears on the scene with the message: “Repent, for the kingdom of heaven has come near,” but in Mark 1:15, he says, “Repent, and believe in the good news,” and in John 3:3, 5, he speaks only of being born again as the way into the kingdom of God.

Elsewhere we are told that only the narrow gate and the hard road lead to life (Matt. 7:13), or that one must hate and leave behind everything to be his disciples (Matt. 10:37ff.). What in the Old Testament is called the “circumcision of the heart” agrees in substance with what in the New Testament is called “regeneration”; and this word, which in John is repeatedly found on the lips of Jesus, is mentioned only once in Paul (Titus 3:5). Hence the idea here is not, anymore than elsewhere in dogmatics, simply to put side by side the concepts occurring in Holy Scripture or to think that the words that dogmatics employs have precisely the same content they have in Holy Scripture. “Regeneration,” “faith,” “conversion,” “renewal,” and so on, after all, here frequently do not denote consecutive components on the road of salvation but sum up in a single word the whole transformation that takes place in humans. “Its expressions are, so to speak, collective concepts, which do not denote either the individual stages, levels, degrees, or phases of development, but rather the completed fact itself.”

For this reason repeated attempts at simplification were made in the order of salvation. Pietism started with this when it placed the “penitential struggle” (Busskampf) and “breakthrough” (Durchbruch) at the center, and Methodism followed suit when it began to speak almost exclusively of conversion and sanctification. Schleiermacher moved rebirth into the foreground, dividing it into conversion and justification, and Ritschl highlighted justification and reconciliation. To the degree that sin is located more in the head or more in the heart (the will), was experienced more as guilt than as a pollution (power), the emphasis falls on justification (reconciliation, forgiveness, “sonship”) or on regeneration (conversion, redemption). The one-sidedness of these two tendencies, therefore, again leads others to combine these benefits and to treat—in the order of salvation—both justification and regeneration. As soon as a people want to avoid one-sidedness, however, the simplification they strive for begins to consist more in name than in substance, for in fact they subsume under a smaller number of categories the same subjects that in the older dogmatics were divided over several chapters. Simplification was frequently also achieved by the mere device of transferring various topics, such as regeneration and conversion, to the domain of ethics or treating justification, regeneration, reconciliation, and election as part of the doctrine of the work of Christ, so that only faith was left for soteriology.²⁵² Over against all these attempts at real or apparent simplification, it is the calling of the dogmatician to proclaim the full counsel of God and to disclose all the benefits that are included in the one splendid work of salvation. As in the doctrine of the Trinity and the person of Christ, dogmaticians will indeed be compelled to sometimes use words that do not occur in Scripture or to assign to them a broader or narrower meaning than they possess in some places there. But their duty is not to repeat Scripture literally word for word but to discover the ideas that are concealed in the words of Scripture and to explicate the relationships between them. The various words and images that the authors of the books of the Old and the New Testament employ all contribute to the disclosure of the pivotal issue from a variety of perspectives and in all its riches and fullness.

Keeping this in mind, one must in the first place note that all the benefits that Christ acquired and distributes to his church are benefits of the covenant of grace. This covenant, though first revealed in the gospel in time, has its foundation in eternity: it is grounded in the good pleasure of God, the counsel of God. Christ was designated from eternity to be the mediator of that covenant and could therefore vicariously atone for his own in time. Hence already in eternity an imputation of Christ to his own and of the church to Christ took place. Between them an exchange occurred, and a mystical union was formed that underlies their realization in history, indeed produces and leads them. In the controversy with neonomianism, some Reformed theologians therefore began to speak of an “eternal justification” or of a “justification from eternity.” The concept that these theologians wanted to express by these terms is recognized by all of them, for Christ indeed from eternity offered himself as surety for his people, took their guilt upon himself, and imputed his righteousness to them in the counsel of peace. But the name they chose for this matter always elicited criticism from many. For not only did they accord to justification a very different meaning than that which it had from ancient times, but they also lost sight of the difference between the decree and its execution, between the “immanent” and the “objectivizing” act. Furthermore, even when it is considered in the decree, the satisfaction of Christ for his own is undoubtedly logically anterior to the forgiveness of their sins and the imputation of the right to eternal life. After all, those who reversed this order would in fact make Christ’s satisfaction superfluous and go down the road of antinomianism. The Reformed were always on their guard against this error as much as they were against that of nomism. Even those among Reformed theologians who accepted a kind of eternal justification never claimed that the exchange between Christ and his church in the pact of redemption already constituted full justification. But they considered it its first component and expressly stated that this justification had to be repeated, continued, and completed in the resurrection of Christ, in the gospel, in the calling, in the testimony of the Holy Spirit by faith and from its works, and finally in the last judgment. Accordingly, not one of them treated or completed [the doctrine of] justification in the locus of the counsel of God or the covenant of redemption, but they all brought it up in the order of salvation, sometimes as active justification before and as passive justification after faith, or also completely after faith. It is of the greatest importance, nevertheless, to hold onto the Reformed idea that all the benefits of the covenant of grace are firmly established in eternity. It is God’s electing love, more specifically, it is the Father’s good pleasure, out of which all these benefits flow to the church.

In the second place, on the Christian position there can be no doubt that all the benefits of grace have been completely and solely acquired by Christ; hence, they are included in his person and lie prepared for his church in him. Nothing needs to be added to them from the side of humankind, for all is finished. And since these benefits are all covenant benefits, were acquired in the way of the covenant, and are distributed in the same covenantal way, there is no participation in those benefits except by communion with the person of Christ, who acquired and applies them as the mediator of the covenant. The covenant of grace, the mystical union, the imputation of Christ to his church and of the church to Christ, all of which are rooted in eternity, are first of all objectively realized in time in the person of Christ, who was crucified, buried, raised, and glorified for and with his church. The bestowal of Christ on the church, therefore, also in this sense precedes the church’s acceptance of Christ by faith. How else could we receive the Holy Spirit, the grace of regeneration, and the gift of faith, all of which after all were acquired by Christ and are his possession? It is therefore not the case that we first repent or are reborn by the Holy Spirit and receive faith without Christ, in order then to go with them to Christ, to accept his righteousness, and are thus justified by Christ. But just as all the benefits of grace come to us from the good pleasure of the Father, so they now proceed from the fullness of Christ. Yet, just as earlier we made a distinction between the decree and its fulfillment, so here we must distinguish between the acquisition and the application of salvation. Kaftan is admittedly correct when he remarks that the doctrines of objective and subjective salvation may not be split up. But, aside from the fact that distinction is something very different from separation, this comment of Kaftan arises from a peculiar view of the benefits of grace. Justification (here equated with atonement) and regeneration (equated with redemption) are viewed by him not as specific moments in the spiritual life of a Christian but as “the saving act of God in Christ, which brings about the whole of Christianity.” The doctrine of the saving work of Christ must first of all be developed as the doctrine of regeneration, justification, and election. What is given in the person of Christ, specifically in his death and resurrection, is not merely an objective presupposition of salvation but is itself the saving act of regeneration and justification. This salvation in Christ is now effected wherever the word of Christ produces and finds faith. By that faith we are, according to God’s will, justified and saved before him. Consequently, all the benefits of salvation are discussed under the rubric of the work of Christ, and only faith is left for the order of salvation. Kaftan, therefore, equates redemption or regeneration with the resurrection,²⁵⁴ and justification or atonement with Christ’s surrender to death. Neither one is actually acquired by Christ, therefore, but is revealed in his death and resurrection,²⁵⁶ and now, in the word, becomes our possession by faith. Now, though it is perfectly correct to posit a most intimate connection between the work of Christ and the benefits of salvation and not to separate them even for a moment or at any point, there is definitely a distinction between what Christ did for us with God and what he now does for us with God, between the work he did in the state of humiliation and the work he does in the state of exaltation, between the acquisition and the application of salvation.

In the third place, it is only in this manner that justice can be done to the work of the Holy Spirit in the salvation of humans. It is remarkable and at the same time most understandable that in the work of Kaftan the person and the work of the Holy Spirit have almost completely dropped out of the order of salvation. It is only stated that the Spirit of God or Christ, by his vital presence in history and the Word, thus inwardly impacts us. The Spirit of Christ comes even less into his own in Herrmann and all who, with Ritschl, are averse to mysticism in religion. According to Herrmann, it is the image of Jesus that must directly affect people inwardly to arouse faith in them. Others tend to focus more on historical “mediations” in upbringing, preaching, church, sacraments, and so on and regard faith more as the fruit of the activity of the Holy Spirit in the church than as the effect that proceeds from the image of the historical Jesus in Scripture. In this connection we further encounter the question whether the Holy Spirit works only historically and mediately through the Word, the sacrament, and so on or also immediately and directly in the human heart.²⁵⁹ Connected with all this, finally, is the fundamental question whether the Holy Spirit is a force, a mind-set, a principle of the new life that proceeds from God, was manifest in the person of Jesus, and presently continues his work in the church, hence whether he is identical with the communal spirit of the church (Schleiermacher), with love (Lombard), with the new and holy life present in believers, or is, with the Father and the Son, the one true God to be praised in all eternity. If the latter is the case, as the Christian church on the basis of Scripture confesses against all Pneumatomachians, we still face the question whether the Holy Spirit always works in the human heart directly and immediately without the Word (Anabaptists), or only by the Word (Lutherans), or exclusively by the sacrament (Rome), or as a rule in connection with the Word. Depending on the answer given to all these questions and points of difference, the order of salvation acquires another character that manifests itself more or less in all subjects (calling, regeneration, and so on).

Reformed theology delineates itself as follows. Along with the whole Christian church, it accepted the Holy Spirit’s consubstantiality with, and personal distinction from, the Father and the Son; but from this position, in keeping with the scriptural data, it deduced that the Holy Spirit is the Spirit of Christ, who, on the one hand, takes everything from Christ and freely binds himself to his Word but who, on the other hand, since the day of Pentecost, dwells personally in the church and in each of its members and fills them with all the fullness of God. All the benefits of salvation that the Father has awarded to the church from eternity and the Son acquired in time are at the same time gifts of the Holy Spirit. Thus Christ by the Spirit, and the Father himself by Christ, incorporates all his children into most intimate fellowship with himself.

In the fourth place, inasmuch as all these benefits of Christ are not an accidental aggregate but organically interconnected, the Holy Spirit distributed them in a certain order. Those who believe will be saved. Regeneration is necessary for us to enter the kingdom of God. Without faith it is impossible to please God. Without holiness no one will see God. Those who persevere to the end will be saved. One cannot obtain the ensuing benefits without having received the preceding ones. Calling, the preaching of the gospel, therefore, precedes all other benefits, for as a rule the Holy Spirit binds himself to the Word. That calling, however, serves not only at the start to invite nonbelievers to faith and repentance but also to admonish and warn, to teach and lead believers permanently. The proclamation of the Word continues without ceasing and to the end of life continues to insist on the mortification of the old and the putting on of the new “man.” It therefore differs depending on the persons to whom and the circumstances in which it addresses them. Peter spoke differently to his hearers on the day of Pentecost, and Paul spoke differently to the Athenians than either of them wrote in his letters to the churches. There is a distinction between mission preaching and church-oriented preaching. Even the administration of the Word in the midst of the congregation now highlights one truth and then another. Sometimes the staff of consolation has to be used, at other times the rod of chastisement. Sometimes one must build; at other times one must break down. The comfort of the promises of the covenant of grace must sometimes alternate from serious exhortation to self-examination. But it is always the same bountiful Word, which the Spirit employs to make the church grow in the grace and knowledge of Christ. The Spirit even employs that Word not only in its public administration in the church but also in the family, the school, in public address, and in reading, in upbringing and education. And this calling (external and internal), with the corresponding acts of faith and repentance (arising from regeneration in the restricted sense), are, as it were, the initiatory benefits by which one obtains those that follow.

In the fifth place, these following benefits can be divided into three groups. Sin is guilt, pollution, and misery: a breach of the covenant of works, a loss of the image of God, and submission to the domination of corruption. Christ redeemed us from all three: by his suffering, by his fulfillment of the law, and by his conquest of death. Thus Christ’s benefits consist in the following: (1) he restores our right relation to God and all creatures (the forgiveness of sins, justification, the purification of our conscience, acceptance as children, peace with God, Christian liberty, and so on); (2) he renews us after God’s image (regeneration in the broad sense, renewal, re-creation, sanctification); (3) he preserves us for our heavenly inheritance and will some day free us from all suffering and death and grant us eternal blessedness (preservation, perseverance, glorification). The first group of benefits is given us by the illumination of the Holy Spirit, is accepted on our part by faith, changes our consciousness, and makes our conscience free. The second group of benefits is conferred on us by the regenerative activity of the Holy Spirit, renews our very being, and redeems us from the power of sin. The third group of benefits is communicated to us by the preserving, guiding, and sealing activity of the Holy Spirit as the guarantee of our complete redemption and wrenches us free in soul and body from the domination of misery and death. The first group of benefits is that which again anoints us as prophets, the second as priests, the third as kings. In the first, our eye is especially directed toward the past, to the historic Christ, to the cross of Golgotha, where our sin was atoned. In the second, our gaze is directed upward to the living Lord in heaven, where he is seated as high priest at the right hand of God’s majesty. In the third, we look forward to Christ’s future, a future in which he will have put all his enemies under his feet and deliver the kingdom to God the Father. These benefits, though distinct, are not separate. Like faith, hope, and love, they form a threefold cord that cannot be broken. It is Christ himself, the crucified and glorified Lord, who by his Word directs our faith to his sacrifice, by his Spirit incorporates us into his fellowship, and by both Word and Spirit prepares and preserves us for heavenly blessedness.

In the sixth place, by way of summary, we must treat four groups of benefits in the order of salvation: calling (with regeneration in a restricted sense, faith, and repentance); justification; sanctification; and glorification. Although the last usually is treated only at the conclusion of dogmatics, in the doctrine of the last things, it nevertheless actually belongs to the way of salvation (via salutis) and is inseparably bound up with the preceding ones. The four groups correspond to what Paul says of Christ (1 Cor. 1:30), “who became for us wisdom from God, and righteousness and sanctification and redemption.” In Romans 8:30, the apostle lists three benefits in which God’s foreknowledge is realized, namely, calling, justification, and glorification. All these benefits are temporal. Similarly, the phrase “he glorified” (ἐδοξασεν) does not refer—at least not exclusively and in the first place—to the glorification that awaits believers after death or after the day of judgment but, as is evident from the aorist, to the glorification that believers, by the renewal of the Holy Spirit (Rom. 8:2, 10; 2 Cor. 3:18; Eph. 3:16), already experience on earth and that is fully unfolded at their resurrection on the last day (1 Cor. 15:53; Phil. 3:21). Hence the phrase ἐδοξασεν includes both sanctification and glorification. And therefore here, too, we encounter four main benefits that Christ acquired for and communicates to his own. Corresponding to these benefits are also the activities of the Holy Spirit and the operations of grace. In calling, the Holy Spirit primarily engages his convicting and teaching role and grants us preparatory, prevenient, and effecting grace. In justification, the comforting role of the Spirit and his illuminating grace are prominent. In sanctification, the Holy Spirit fulfills his sanctifying role and renews us day by day by his cooperating grace. And in the glorification that already begins in this life (2 Cor. 3:18), he fulfills his sealing role and totally restores us by his conserving and perfecting grace to the image of Christ in order that Christ may be the firstborn among many brothers (Rom. 8:29).^{^[2]}

^{^[1]} Bavinck, H., Bolt, J., & Vriend, J. (2006). Reformed Dogmatics, Volume 3: Sin and Salvation in Christ (584–588). Grand Rapids, MI: Baker Academic.

^{^[2]} Bavinck, H., Bolt, J., & Vriend, J. (2006). Reformed Dogmatics, Volume 3: Sin and Salvation in Christ (589–595). Grand Rapids, MI: Baker Academic.

Sanctification Study (Polhill)

2011-07-16T13:13:00.000-04:00

CHAPTER XII

Touching a holy life: It is not from principles of nature; it is the fruit of a renewed, regenerated heart; it issues out of faith and love; it proceeds out of a pure intention towards the will and glory of God; it is humble, and dependant upon the influences of grace; it requires a sincere mortification of sin without any salvo or exception; it stands in an exercise of all graces; it makes a man holy in ordinances, aims, prosperity, adversity, contracts, calling: there is such an exercise of graces as causeth them to grow: The conclusion of the chapter.

HAVING treated of justification, I come in the last place to speak of a holy life; which is an inseparable companion of the other: where grace justifies and pardons, there it heals; where Christ is made righteousness, there he is made sanctification: these twins of grace can never be parted; but ye are sanctified, but ye are justified, saith the apostle. (1 Cor. 6:11.) Justification and sanctification are ever in conjunction, as in God justice and holiness: in Christ the priestly and kingly offices; in the gospel the promises and the precepts; and in the sinner the guilt and the power of sin are in conjunction; so in believers, justification and sanctification are in conjunction: were this conjunction dissolved, the other could not well together consist; the person being justified and yet not sanctified: God’s justice must spare him, yet his holiness must hate him; Christ must satisfy and save him as a priest, yet not command him as a king. The promises must speak comfort to him, yet are the precepts broken by him; the guilt of sin must be done away, yet the power and love of it must remain; but none of these can stand together, neither can justification stand without sanctification.
A holy life is a life separate and consecrated unto God; the life of sense is common to brutes; a life of reason is common to men; but a life of holiness is separate and consecrated unto God. The epicurean would frui carne, enjoy the flesh; the stoic would frui mente, enjoy his mind and reason; but the holy man would frui Deo, enjoy his God. The Jewish doctors call God, סָקום, place, and the holy man makes him such; he would not go out from God, or seek any other being but in him; he would not dwell in the barren region of self or creatures, but in God, the fountain and ocean of all goodness: his works are all wrought in God; his rest and centre are only in his will and glory; he is not his own any longer. The great titles of Creator and Redeemer proper to his God, will not suffer him to be so; it is no less than sacrilege in his eyes to be his own, or so much as in a thought to steal away ought from God, to whom his spirit, soul, body, all is due. His reason is not his own; as one who knows it to be a borrowed light, he resigns it up to God the Father of lights, to be illuminated by him, and to the holy mysteries, to be ruled by them, without asking any why’s or wherefores. Those two words, Deus dixit, God saith, is satisfaction enough to him; his will is not his own, it is not a rule or law to itself. God is indeed such to himself; but the holy man will not perversely imitate God; or like the prince of Tyrus, “Set his heart as the heart of God,” (Ezek. 28:2). He will not snatch at God’s crown, or assume his glory; he knows that his will was made to be subject to God’s, and in that subjection stands his liberty and true freedom. His will doth not stand upon its own bottom, but resigns up itself to his grace to be made free indeed, and to his commands as the supreme law; his affections are not his own; he suffers them not to wander up and down among the creatures, there to gather hay and stubble, a false happiness to himself; but he dispatches them away into the other world, and makes them ascend up to God, the true centre of souls, and fountain of goodness; he surrenders up his soul and all to God: the image of heaven, which is upon him, plainly tells him, that all is due to him who is above; to keep back part of the price or subtract ought from him, is to lie to that Holy Spirit, who hath set his stamp upon every part of the new creature, and by an universal sanctification sealed up the whole man for his own. The life of a holy man is a life κατὰ Θεὸν, according to God. (1 Pet. 4:6.) It aspires after an imitation of the Holy One; it complies with his holy commands, and in all aims at his glory as the supreme end of all. The apostle notably sets forth this consecration of man to God, “They gave themselves to the Lord,” (2 Cor. 8:5.) They would be their own no longer. They surrendered up themselves to God; they dedicated themselves to his will and glory. All christians, nay, almost all men will at least seem to cry up a holy life; but that we may see wherein it doth consist, I shall set down several things.
First, a holy life is not the product of our natural reason and will; that of Pelagius (A Deo habemus quod Homines sumus, à nobis ipsis quod justi sumus; That we are men is from God, that we are just men is from ourselves) is impium effatum, a very wicked saying, such as justly grates upon the ears of good men, because it utterly evacuates the grace of Christ. It is true reason is a very excellent thing: it can dive into nature, and bring up some of the secrets of it. It can teem out many arts and sciences; it can measure out rules and moral virtues to men; but it cannot make a man holy; it can of itself tell us, That God is an infinite, wise, just, good, super-excellent being; but after all is done, it cannot raise up that love to him, which is the spring of a holy life; that love is from God, and a fruit of the Holy Spirit. Bellarmine lays down this very fairly and roundly. Non posse Deum sine ope ipsius diligi, neque ut Authorem naturæ, neque ut largitorem gratiæ, nequè perfectè, neque imperfectè ullo modo; That without the help of grace we cannot love God, neither as the author of nature, nor as the giver of grace, neither perfectly nor imperfectly any way. If reason cannot elevate our love to God, then it cannot produce a holy life, which is a fruit of that love. Further, it may, having the gospel set before it, gather up a great stock of notions touching God, and Christ, and the holy commands in the word, and the incomparable rewards in heaven; but it cannot raise up holy principles and actions in us; if it could, then the very first and rudest draught of Pelagius, which made all grace to consist in doctrinâ et libero arbitrio, must be a very truth; then internal grace, which renews the soul, and rectifies the faculties thereof, must be a fancy needless and altogether superfluous; it is true the will in man is a free princle, but to divine objects it is not at all free till it be made so by grace. There is such a gravedo liberi arbitrii, such a pressure of innate corruption in it, that it cannot ascend above itself to love God above all, and dedicate the life to him. Thus we see that a holy life is too high a thing to issue forth from mere principles of nature, when the apostle tells us “That love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, are fruits of the Spirit.” (Gal. 5:22.) It is no less than profane to put our spirit in the room of God’s, and to say these are the fruits of our reason and will; when again he tells us, that “We are his workmanship, created in Christ Jesus unto good works.” (Ephes. 2:10.) It is horrible presumption in us to put by the new creation, and think that the old may serve the turn for a holy life: I can as easily believe that Jewish fable, that there is in the body a luz, a little bone never putrifying, from whence the resurrection begins, as that there is anything left in fallen man which in itself may become a principle of regeneration and holy living; could there be any such thing found in us, there would be no necessity of grace, but of nature only; a Creator we might praise, but a Redeemer we need not: our own spirit may serve the turn, God’s may be spared.
Secondly. A holy life is the fruit of a renewed and regenerated heart; it is the budding and blossoming of a divine nature in us; in it a man shews himself to be a man off from the old stock of Adam, and to be engrafted into Christ, and as a branch in him to have life and spirit from him to dedicate and consecrate himself unto a God. Without this new state there can be no such thing as a holy life. Upon this account St. Austin tells the Pelagians, those enemies of grace, that they were in their doctrine ruina morum, the ruin of good life. For if you take away that grace which makes the new creatures, there can be no such thing as a holy life; that must stand upon some foundation, and in lapsed nature there is, there can be no other but a new creature. To show this more fully, I shall lay down two things distinctly. The one is this: An unregenerate man cannot lead a holy life. The other is this: A holy life issues out of a principle of regeneration. These two will fully clear the point.
The first thing is, An unregenerate man cannot lead a holy life. I say not, that an unregenerate man cannot become regenerate; but that an unregenerate man, whilst such, cannot live holily; not that there is a natural impotency, a want of the faculties of understanding and will: but that there is a moral one, and indwelling corruption which renders him incapable to attain to it. That of our Saviour, “A corrupt tree cannot bring forth good fruit,” (Matt. 7:18,) carries a great evidence of reason in it; the fruit cannot exceed the tree; the effect will not be better than the procreant cause is; if an unregenerate man be a corrupt tree, if a holy life be good fruit, the one cannot proceed from the other. It is vanity and folly to expect grapes from thorns, or figs from thistles; and to look for a holy life from an unregenerate heart is no less. It is the apostle’s conclusion, “They that are in the flesh cannot please God.” (Rom. 8:8.) By those in the flesh is not meant the regenerate, who, if any on earth, do surely please him, but the unregenerate. Accordingly, the apostle opposes those in the flesh, (verse 8,) to those in the Spirit, in whom the Holy Spirit dwells (verse 9); that is, the unregenerate to the regenerate. Hence we may conclude thus, The unregenerate are in the flesh, in their corrupt nature; and because such, they cannot please God; they cannot live that holy life which is grateful to him. Therefore the apostle in this chapter doth not only distinguish between the regenerate and unregenerate, the one being in the spirit and the other in the flesh, but between the acting of the one and of the other. The regenerate, or those in the Spirit, are after the Spirit, and mind the things of the Spirit; the unregenerate, or those in the flesh, are after the flesh, and mind the things of the flesh. (Verse 5.) We have here two distinct principles and actings; the regenerate nature acts in a way of holiness and obedience; but the old corrupt nature acts in a way of sin and wickedness; and unless a man be new made by grace, it will continue to do so; neither need we wonder at it; the proverb is no less rational than ancient: “Wickedness proceedeth from the wicked.” (1 Sam. 24:13.) A sinner studies sin, and hath it in the very frame of his heart; he thirsts after it, and drinks it as water; he rejoices in it, and makes a sport at it; he is never so much in his element as when he is committing it. But in a holy life there is nothing congruous or connatural to him; his carnal mind is emnity against God; it is not subject to the law of God, neither indeed can be,” (Rom. 8:7.) His will is contrary to God’s; the way of holiness is a burden to him, too grievous to be borne: and how can we expect that in this unregenerate state he should in the least enter upon a holy life? In all reason first there must be a power or divine principle, and then an act. It is unnatural and cross to the method of wisdom, that the beam should precede the sun, or the fruit the root; that acts of sense or reason should go before their faculties; or that a holy life should be imagined to take place before that divine nature which is the vital root of it. “The eye,” saith Anselm, “must be acute before it can see acutely.” “The wheel,” saith St. Austin, “must be round, before it can move regularly.” The will must be first illuminated and rectified in regeneration, before it can rightly will and move. “Repairing grace,” saith Hugo, “first aspires, that there may be a good will, and then inspires, that it may move rightly.” “Charity,” saith the apostle, “is out of a pure heart, a good conscience and faith unfeigned,” (1 Tim. 1:5.) But alas! in the unregenerate what principles are there? can aught be found there which may tend to a holy life? His heart is impure through the many vile lusts which dwell there; his conscience is defiled through the many guilts which he hath contracted; his faith is a vain fancy or presumption, and not a faith; and how can he live holily, or what principles hath he for it? There must be a proportion between the power and the act: and so there is in the regenerate, between the seed of God and the crop of holiness; between the holy unction and the odours of good works; but what proportion can be imagined between an unregenerate heart and a holy life? An unregenerate man, as he is described in Scripture, is weak and without strength; and what can he do towards it? He is unclean and polluted, and how can such a thing as a holy life proceed from him? He is dark, nay, darkness itself, and how can he walk in the light? He is dead in sins and trespasses, and how can he live a divine life? He is a stranger, nay, and an enemy to God and his law, and how can he walk with God, or comply with his law? In a holy life we walk in the Spirit, and shew forth the virtues of God; and how can he walk in that, or shew forth that which he hath not? A holy life points directly to heaven as its centre, but the principles in a carnal man tend to hell and death: instead of bearing a proportion to holiness and life eternal, they carry in them a black contrariety and opposition to both. I will only add one thing more; to say, that there may be a holy life in one unregenerate, is a contradiction. The very light of nature tells us, that God must be consecrated in the heart, and worshipped purâ mente. In the heathen sacrifices the priests first looked on the heart, to see that it was right. The Persians thought, that God regarded nothing but the soul in the sacrifice; God loves Spiritualitèr immolantes, those that offer up the spirit to him in every duty; a holy life, if it be such in substance, and not in shadow only, must be from a pure heart; and who can find such an one in an unregenerate man? Or if it could be found there, what need could there be of regenerating grace; If a holy life must be from a pure heart, and such a heart cannot be in a man unregenerate, then it is not at all possible that a holy life should be in him, till regenerating grace hath made his heart right. It is said of Amaziah, that “he did that which was right in the sight of the Lord, but not with a perfect heart.” (2 Chr. 25:2.) In the first part of the verse his obedience looks very fair and amiable; but in the latter part of it there is a black mark set upon it, to show that it was not right: the like marks must be set upon all that seeming sanctity which is in unregenerate men.
The next thing proposed is this: a holy life issues out of a principle of regeneration. The Socinians (who deny original sin, and therefore cannot speak cordially of regeneration) do sometimes speak so blindly and perversely of the Holy Spirit, as if they meant to confound a holy life and its principle together. Thus Socinus: Christi spiritus obedientia est; The spirit of Christ is obedience; as if the cause and effect were all one. Thus Volkelius will understand by the Spirit, either the mind of man informed with Christ’s doctrine, or else the doctrine itself; as being loth to own the regenerating spirit. But it is evident in Scripture that a holy life is distinct from regeneration, and issues from it as a blessed fruit thereof: first, God creates us in Christ, and then there is a progeny of good works: first, he quickens and gives us a spiritual being, and then we walk, and live a holy life: first, there is a good treasure of grace in the heart, and then the good things are brought forth out of it, (Matt. 12:35.) “Ye have obeyed from the heart that form of doctrine, whereto, or into which, you were delivered,” saith St. Paul, (Rom. 6:17.) Here we see whence a holy life springs; the gospel was not only delivered to them, but by the regenerating spirit they were delivered into it, and cast into the holy mould of it; and this was the true reason of their obedience in a holy life: “Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures,” (James, 1:18.) The apostle, in the precedent verse shews us the infinite sun or fountain of all good things, and in this verse he gives us a famous instance in regeneration, opposing it to that concupiscence which is immediately before spoken of; concupiscence is the fountain of sin, and so is regeneration of holy obedience; the very end of regeneration is, that we might be a kind of first-fruits of his creatures, separate from the world, and consecrated unto God in a holy life, living as those who by regenerating grace are made a choice portion and peculiar people to him. It is observed by some divines, That the holy patriarchs had barren wives, that their posterity might shadow out the church, which is not produced by the power of nature, but of grace; the end of which production is, that fruit might be brought forth unto God in a holy life. The Hebrew doctors say, That God out of his great name Jehovah, added the letter he to the names of Abram and Sarah. Hence that of the Cabalists, Abram non gignit, sed Abraham; Sarai non parit, sed Sarah: in allusion to this, I may say, It is not the human principles, but the divine nature (which believers, the children of Abraham, partake of) that makes them bring forth the fruits of a holy life. We have this exemplified in a greater than Abraham, even in Jesus Christ; he was first conceived of the Holy Ghost, and then gave us that incomparable pattern of holiness in his excellent life. Suitably, we are first supernaturally begotten to a spiritual being, and then we live a holy life: “He that sanctifieth, and they who are sanctified are all of one,” (Heb. 2:11.) Hence Camero observes, that between Christ and believers there is a wonderful communion of nature: both have a human nature, sanctified by the Holy Spirit; he was conceived by the Holy Spirit; they are regenerated by it, that they may live unto God. But to make this point the clearer, I shall consider the two parts of the new creature; that is, faith and love: I call them so, because the apostle, who saith,” Neither circumcision availeth anything, nor uncircumcision, but a new creature,” (Gal. 6:15); saith also, “Neither circumcision availeth, nor uncircumcision, but faith which worketh by love,” (Gal. 5:6.) intimating, that faith and love are two great parts of the new creature: a holy life flows from both these; hence some learned divines observe, that the good acts of heathens have an essential defect in them, the good acts of believers have only a gradual defect; but the good acts of heathens have an essential one, in that they do not flow from faith and love, and so cannot centre in the glory of God; therefore St. Austin retracts that speech, wherein he said, philosophos virtutis luce fulcisse, that the philophers did shine with the light of virtue: but to speak distinctly of these two graces.
First. A holy life issues out of faith; a holy life is virtually in faith, and proceeds actually from it; faith sees the commands of God to be, as they are, richly engraven with the stamps and signatures of divine purity and equity; such as proclaim that God is in them of a truth, and that they are the very counterpanes of his heart; and from hence it presses the believer unto obedience, and secretly dictates that these are the very will of God, and must be done; “Thy word is very pure, therefore thy servant loveth it,” saith David. (Psal. 119:140.) The emphatical [therefore] in the text, cannot be practically understood by any thing but faith; the carnal mind, which is enmity to God, would argue from the purity of the command to the hatred of it; but faith, such is its divine genius, argues from thence to love and obedience. It doth not only point out the divine authority which is stamped upon the command, but shows the purity and rectitude which is there to attract us into our duty; and that we may do it in a free filial manner. Faith derives a free spirit from Christ to make obedience easy and natural to us; a man with his old heart drudges in the ways of God, and brings forth duties as the bond-woman did her son, in a dead servile manner; but when faith comes, the commands are easy; and the will is upon the wheel, ready to move sweetly and strongly in compliance thereunto. The believer is spirited and new natured for obedience; his heart is in a posture to do the will of God; everywhere faith finds arguments and impulsives for it. Doth it look upon the life of Christ? It immediately concludes, these are the steps of our dear Lord, and shall we not follow him? After whom shall we walk if not after him? It is true he walked in pure sinless perfection, such as we cannot reach; but the gracious covenant hath stooped to our frailty, and made us sure that sincerity will be accepted, and how can we deny it, or refuse to comply with such condescending grace? Doth it look upon Christ’s wounds and bloody death? these will cast shame and confusion upon an unholy life. May any one imagine that our Saviour bore the curse and wrath of God, that we might provoke it; or expiated our sins at so dear a rate, as his own blood and life, that we might indulge them? Who sees not now that sin is bloody, and holiness amiable? and what easy terms are proposed to us, when the death and curse was only Christ’s, and the sincere obedience is all that is required to be ours? Doth it look up for the Spirit, the purchase of Christ’s death? We well know where that is to be found: the more we walk in the holy commands and ways of God, the more are we like to have of the gales and divine comforts of it; while we are obeying and doing the will of God, that Spirit will usher in assistances and heavenly consolations upon us; to give us an experimental proof of that promise, that the Holy Spirit is given to them that obey him: doth it look within the vail to the rivers of pleasures and plenitudes of joy in heaven, where pious souls see truth in the original, and drink good at the fountain head? Nothing is more obvious than this, that a holy life is the true way thither; who can rationally think that he can carry the blots and turpitudes of an impure life into such a place, or that any thing less than sincere obedience can make him meet to enjoy God and holy angels there? Nothing can be more vain than such an imagination; as sure as heaven is heaven a holy life must be the way thither. Thus we see what a mighty influence faith hath into holiness; hence Ignatius saith, ἀρχὴ ζωῆς πίσις, faith is the beginning of life; without faith a man cannot live a holy life. And St. Austin calls faith, omnium bonorum fundamentum, the foundation of all good things. So good a thing as a holy life cannot stand without it. A fide, saith another, venitur ad bona opera; unless we begin at faith, we shall never come to a holy life. To conclude this with that of the apostle, “Without faith it is impossible to please God.” (Heb. 11:6.) Therefore without faith it is impossible to lead a holy life, which is very acceptable to him.
The next thing is, a holy life issues out of divine love; without this neither heart nor life can be right; not the heart; the will without divine love in it, is tota cupiditas, all concupiscence, pouring out itself to every vanity that passes by: not the life; whatever good is done without that love, is done servilitèr, non liberalitèr; whatever is in the hand, it is not done out of choice; in animo non facit, his will concurs not as it ought: in God’s account it is as if it were not done at all. Love is the root of a holy life, the summary of the law; though the precepts of the law are many in diversitate operis, in the diversity of the work, yet they are but one in radice charitatis, in the root of charity. True love is donum amantis in amatum; the soul, being drawn and called out of itself by the object loved, yields and surrenders up itself thereunto; if thus we love God, there must needs be a holy life: the heart, when given up and consecrated unto him, cannot choose, but carry the life with it. It would be a prodigy in nature if the heart should go one way, and the life another: true love sets a great price upon its object; and if the object be, as God is, supreme, it rates it above all things; if we set the highest estimate upon God’s will and glory, nothing can divert us from a holy life, which complies with his will, and promotes his glory; it is irrational to neglect that which we value above all other things. True love seeks more and more union with God, to be one spirit with him; to have idem velle, et idem nolle; to love as he loves, that is, holiness; to hate as he hates, that is, sin. It aspires after a further transformation into the divine image and likeness: it never thinks the soul like enough or near enough to him; where it is thus, there a holy life cannot be wanting; the heart being assimilated to God, the life must needs answer the heart, and shine with the rays of the divine image which is there. True love desires to have a complacential rest and delight in God; it flies to him, like Noah’s dove to the ark, there to repose itself. What weight is in a body, that love is in the soul; weight makes the body move towards its centre: love makes the soul tend, by a holy life, to centre in God the supreme goodness, leaving all other things, as the woman of Samaria did her pitcher; it hastens in a way of obedience to enjoy him. Thus we see how a holy life issues out of a regenerate heart, and particularly out of faith and love; the doctrine of it is not to be slubbered over, as if it did merely consist in external actions or moralities. But we must search and see whether there be a new creature, a work of regeneration at the bottom of it. Job, being by his friends charged as a hypocrite, tells them “That the root of the matter was found in him.” (Job 19:28.) He was not a man of leaves and outward appearances only, but the root of true piety was in him; without this all good actions, how specious soever, are but like the apples of Sodom, which, though fair to the eye, upon a touch fall into ashes and smoke.
Thirdly, a holy life proceeds out of a pure intention. Bonum opus intentio facit, intentionem fides dirigit, saith St. Austin.* The intention makes the work good, and faith directs the intention. This is the single eye mentioned by our Saviour: “If thine eye be single, thy whole body shall be full of light; if thine eye be evil, thy whole body shall be full of darkness.” (Matt. 6:22, 23.) A pure intention casts a spiritual light and lustre upon the body of our good works, but that being wanting, the whole body of our works is dead and dark, like a carcase void of all beauty and excellency. “Let thine eyes look right on, saith the wise man.” (Prov. 4:25.) That is, have a pure intention to the will and glory of God: this is one thing in the church which ravishes the heart of Christ: “Thou hast ravished my heart with one of thine eyes, with one chain of thy neck.” (Cant. 4:9.) The first thing which excordiated Christ, and took away his heart, was the one, the single eye; and then the chain of obedience ravished him also: without a pure intention a man, in his fairest actions, squints and looks awry, by a tacit blasphemy he makes as if there were something more excellent than the will and glory of God for him to look unto; and when man squints, God looks off, and will have none of his obedience. “Israel is an empty vine, he bringeth forth fruit to himself.” (Hos. 10:1.) Fruit, and yet empty, is a seeming contradiction, but the words reconcile themselves. He bringeth forth to himself פְרִי יְשַֹׁרֶה לו, he weighs out his fruit to himself: he proportions his religion to himself; all being for himself, God accepts it not, but esteems it as nothing at all: such fruit and mere emptiness are much one before God. He tells them (Levit. 26:27), That they did walk with him בְּקֶרִי in accidente, at all adventures, when they chanced to light upon him, by the bye; and besides their intention, quasi aliud agentes, as if the service of God were a πάρεργον, a business only by the by; but would God accept them, or take it well at their hands? No, he will walk with them בְּקֶרִי too, by chance, at all adventures; his blessings shall come upon them, as it were per accidens; his mind is not towards them, as it is towards those which serve him spiritually. A man’s life cannot be holy preter-intentionally, or by accident: it is a pure intention which spiritualizes and sanctifies the life before God. To clear this, it is to be considered, that the life must be dedicated to God in a double respect; it must be dedicated to him by a conformity to his will. And again, it must be dedicated to him by a tendency to his glory. In both these there must be a pure intention to direct the same.
The first thing is, There must be a pure intention in our conformity to the will of God. Socinus saith, that there is a verbum quoddam interius, a kind of internal word in man; that is, a reason to discern between that which is just and that which is unjust: and then he adds, “He that obeys this internal word, obeys God himself, Etiamsi ipsum Deum non esse quidèm aut sciat aut cogitet;” although he do not know or think that there be a God. And after concludes, “That such an obedience is grateful to God.” But as great an admirer of holiness as this heretic would seem to be, it was no less than a profane assertion to say, that there might be a grateful obedience without any respect at all had to God or his will. Doth not St. Paul condemn in the Athenians, the worship of an unknown God? Doth not Christ charge the Samaritans, that they did worship they knew not what? Yet these are the portenta opinionum, which this master of reason vents to the world. But to pass over this; it is not enough for a holy life, that the thing done be materially good; but it must be therefore done, because God commands it so to be; a holy man follows after holiness, because this is the will of God. Now that the material goodness of a thing is not enough, may appear by these instances:—Jehu, in destroying the house of Ahab, did do that which God commanded him to do; yet God saith, that “He will avenge that blood upon the house of Jehu,” (Hos. 1:4.) And why so? Jehu did that which God commanded, but he did not obey in it; he did it not in compliance with God’s command, but in pursuance of his own design; as it is with the hand of a rusty dial, which stands still (suppose) at ten of the clock, to a traveller passing at that hour it seemeth to go right, but it is but by accident; so was it with Jehu. He seemed to obey in that which hit with his own will; but he did it not upon the account of God’s; for then he would have done other things. But though he destroyed Ahab’s house, yet he did not destroy the calves at Dan and Bethel, for there God’s will did not fall in with his. Another instance we have in the acts of moral virtue in the heathen; those acts were materially good, yet they did not in them serve God, but their own reason. It is true, right reason signifies the very will of God; but they did them not in compliance with reason, as significative of God’s will, but in compliance with it as a chief part of themselves. This is evident upon a double account; the one is this: that they were animals of glory. They did what they did, not in a humble subjection to the will of God, but in a proud self-glorying way; they arrogated all the praise and honour to themselves; in all they did but sacrifice to the pride of their own reason. The other is this: They did not only follow right reason in their moral virtues, but corrupt reason in their idolatries: the apostle saith, “Their foolish heart was darkened,” (Rom. 1:21). Here they followed reason as a part of their corrupt self: which those, who follow it as significative of God’s will, cannot be supposed to do. Right reason, which imports God’s will, was against their idolatries; yet they continued in them. Hence it appears, that in their moral virtues they did not serve God, but their own reason. Hence St. Austin contends, that their virtues were not true virtues. They might be just, sober, merciful; but they did all infidelitèr, without respect to the will and glory of God: malè bonum facit, qui infidelitèr facit. Hence, as Camero observes, Lucretia hated immodesty, and Cato perfidiousness; not out of love to God, but because those things were incongruous to reason. Another instance we have in carnal professors under the gospel; they hear, read, pray, give alms, but they do not do these spiritually, in compliance with the will of God; the duties are high, but the aims in them are low and carnal. Vast is the difference between a holy and a carnal man. A holy man is holy even in natural and civil actions; the kingdom of heaven is by a pure intention brought down into his trade; nay, into his very meat and drink. His deeds are by a prerogative wrought in God: when he toils as a servant in servile employment, yet he serves the Lord Christ; all is spiritualized by a pure intention. But on the other hand, a carnal man is carnal even in spiritual actions. There is, indeed, the opus operatum, the flesh, the outward body of a duty, but there is no soul or spirit in it; no pure intention to carry it up to the will and glory of God, to which it is consecrated. Thus we see, that it is not enough for a holy life that the thing done be materially good: no; it must be done in compliance to the divine will. “I will keep the commandments of my God,” saith David, (Psal. 119:115) He would keep them, not upon any by-account, but because they were God’s, to whose will he dedicated himself. “Lo, I come to do thy will, O God,” saith our Saviour, (Heb. 10:7). And again, “I seek not my own will, but the will of the Father, which hath sent me,” (John 5:30). Here we have the great pattern of holiness; his will was devoted and swallowed up in God’s: all that he did and suffered, was in conformity to the divine will. We must not dream of any true holiness, till we do what good we do, out of compliance with the divine will; as in matters of faith we must believe, quià Deus dixit, so in matters of practice we must obey, quià Deus voluit. His command must sway and cast the balance in heart and life; the nature of holy obedience is this, to do what God willeth, intuitu voluntatis, because he willeth it; and hence a holy man doth not pick and chuse among the commands of God, but carry a respect to all of them.
The next thing is this: There must be a pure intention to direct our good actions to the glory of God. Seeing God is Alpha, he must be Omega; seeing he is the supreme good, he must be the ultimate end of all things. Nothing can be more rational than this, That a creature should be referred to its Creator; that a finite good should run and do homage to an infinite one; nothing can be more absurd and inordinate than this—that a creature should be a centre to itself, or should be loved or enjoyed for itself; or that God, the most excellent being, should be made but a medium, or should be loved or used for some other thing. This is practically to blaspheme, and say, God is not God, there is something better than he to be loved and enjoyed for itself. When the angels would stay at home, and frui seipsis, enjoy themselves, they became devils, and lost all their glory in a moment. All things therefore must be referred unto God; his glory must be the supreme end; to this, angels fly with eagles’ wings; to this, holy men walk; to this, irrational creatures by a secret instinct are carried; to this, devils, will they, nill they, must be drawn; this is the great end of all things; for a rational creature not to aim at this, is against nature and reason; the want of this made an essential defect in the moral virtues of the Pagans; here they fall short; they did not in them aim at the glory of God. This appears in divers things: they at the best made virtue but pretium sui, the reward of itself for the honesty which was in it. But they looked no further to the glory of God, as they ought; they looked on themselves as the chief object of their love; and so this love never ascended to God; they boasted and gloried in their virtues, as merely their own, and never saw any centre but themselves; they did not therefore aim at the glory of God in them. Hence St. Austin, who pronounces them no true virtues, saith, that true virtues are to be discerned, non officiis, sed finibus; not by the work itself, but by the end; and that their virtues were good only in officio, in the work done; not in fine, in a right end: and that not only the epicureans, who would taste of carnal pleasures; but the stoics, who would set up right reason, did live after the flesh; their virtues were referred to themselves, and that was corrupt flesh; they were no longer virtues, but pieces of pride and presumption. Virtutes, saith the same author, cum ad seipsas referuntur, inflatæ et superbæ sunt, Virtues if referred to themselves, are proud and blow up with their own excellency. Julianus the Pelagian, was so far convinced of this, that he said, they were sterilitèr boni, because they acted not for God: their virtues would do them no good in another world; in all reason, those virtues which are not referred to God as the ultimate end, cannot possibly have anything of holiness in them. They cannot be holy without a consecration to God, and that cannot be without a pure intention towards his glory. It is not therefore enough for a holy life to have moral virtues, but we must search our hearts, and see what our end is; what forms are in naturals, that the end is in morals, “As the man thinketh, so is he.” (Prov. 23:7.) Mens cujusque id est quisque, the man is as his mind is, and his mind is as his end is; though the end be extrinsical to the act in genere entis, yet it is essential to it in genere moris; the act cannot be holy, unless the end be so: hence the apostle tells us, that “Whatsoever we do, all must be done to the glory of God.” (1 Cor. 10:31.) The Jewish rabbins say the same, that whatever we do, must be done in nomine Dei, in the name of God: an act not dedicated to that great end, is cut off and separate from its centre. And upon that account it is not holy, but common and profane; no less a nullity in spirituals, than a creature, if cut off from God the fountain of being, would be in naturals: hence St. Austin tells us, That which is good in officio, may yet be sin in fine; for, as the schools speak, Finis dat speciem in moralibus. Those acts which are good in the matter of them may be utterly marred by perverse intention; it becomes us then to look to the scope of our actions. Our Saviour Christ, the great exemplar of sanctity, tells us, that “He sought not his own glory, but his Father’s,” (John, 8:50, compared with John, 7:18.) He was Deus de Deo, God of God; the eternal Creator; yet as he was in formâ servi, in the form of a servant, a man in time, he sought not his own glory, but his Father’s. We see here what is the design of a holy life; it is that God may be glorified: our holiness should shine as a little beam or spark from the Holy One; the drops and measures of mercy in us should point out that infinite ocean of mercy which is in him: we should by our obedience tell the world that God is supreme, and by our sincerity testify that he is omniscient, and present everywhere; we should study how to serve the interest of the blessed God, how to show forth his praise, how to unfold his glory in a holy, righteous, humble, heavenly conversation; still there should be oculus in metam, a pure intention at the glory of God: if we are by a pure intention joined to that great end, then our works will be spiritualized; our holiness will never see corruption; there will be a kind of immortality in every good action: but if we are off from that great end, our holiness perishes, or rather is none at all. There is a worm at the root; one base, low, inferior end or other, putrifies the good work, and makes it moulder into nothing. When the woman in the Revelations was ready to be delivered, the dragon stood before her to devour her child, but it was caught up to God and his throne. A devout papist glosses it thus: “When we bring forth our good works, Satan stands before us to devour them by one false intention or other, and will certainly do it, unless by a pure one they be caught up to God and his glory.” Another expostulates thus: Quid juvat bonorum operum prolem gignere, et eam per intentionis depravationem necare? What profits it to beget a progeny of good works, and to kill it by a depraved intention? A man who wants a right intention, murders his best progeny. The church therefore tells us, that “All her fruits were laid up for Christ,” (Cant. 7:13.) Proper te, Domine, propter te, is the holy man’s motto; all his good works are, by a pure intention, consecrated unto God. When an hypocrite doeth good works, the centre and compass of all is himself only; and upon that account, those works are not good in the eyes of God: but when a saint doeth good works, they fall into God’s bosom, and centre in his glory. To conclude: where pure love adheres to God as the supreme good, there a pure intention will dedicate the life to his glory as the ultimate end; then, and not before, may we call the life holy.
Fourthly. A holy life is humble and dependant upon the influences of God’s Spirit and grace. Hence the apostle bids us “Work out our salvation with fear and trembling,” (Phil. 2:12;) that is, with all humility: and the reason is added, “For God worketh to will and to do of his good pleasure” (v. 13), which would be no reason at all, if we could stand upon our own bottom, and work out our salvation without any dependence upon that grace, which worketh the will and the deed: but if, as the reason tells us, God works the will and the deed of his good pleasure, then we have all the reason in the world to work it out with fear and trembling, as knowing our dependence upon God and his grace. Again, the apostle saith of himself, “I laboured more abundantly than they all; yet not I, but the grace of God, which was with me.” (1 Cor. 15:10.) Observe his great caution; he ascribes nothing to himself, but all to grace. He said, indeed, I laboured, yet he piously retracts it, saying, yet not I, but the grace of God. He ascribes all to grace, because in all his labours he was in a humble dependence upon it, as being that without which he could do nothing. This note of a holy life doth also show that the moral virtues of the heathens were not right: they were indeed wise, sober, just, merciful: but what was their posture in their doing these things? how did they crow, and reflect upon themselves, and cry up their own reason and will, as the only fountains of virtue? The philosopher, saith Epictetus, expects all ἐξ ἑαυτοῦ from himself. Deorum immortalium munus est, quod vivimus, philosophiæ, quod benè vivimus: Our life is from the Gods; but, which is greater than life, our virtue, is from philosophy. Thus Seneca, their virtuoso, could vie perfection with God himself: Hoc est quod philosophia mihi promittit, ut me parem deo faciat, saith Seneca: philosophy was to make him equal to God. Nay, there is a strain higher: Est aliquid, quo sapiens antecedet Deum, ille naturæ beneficio non suo sapiens est, saith he: there is something wherein a wise man hath the precedence of God: God is God by nature, but the wise man is so by his reason and will. They scorned that virtue should be res beneficiaria, a thing precarious or dependant upon the grace of God; they would have it to be merely and entirely their own. Virtutem nemo unquàm acceptam Deo retulit, nimirùm rectè propter virtutem jure laudamur; in virtute rectè gloriamur; quod non contingeret, si id donum à Deo, non à nobis haberemus, thus Cicero: No man ever thanked God for being virtuous, for virtue we are justly praised, in virtue we rightly glory, which we could not do if it were from God, and not from ourselves: and may we call this holiness? No, surely; it is horrible impiety and desperate pride, for them thus to lift up themselves, and dethrone God the great donor. The angels by reflecting on their own excellencies in a thought were turned into devils; and, I confidently say it, virtues, which by a proud reflex, are turned back upon themselves, lose their nature; being altogether independant upon God, the fountain of goodness, they are no longer virtues, but fancies and nullities. A proud self-subsister is a man in a posture as cross to the gospel as possibly can be; the tumour in his heart makes him incapable of that grace which is given to the humble, the self-sufficiency there makes it impossible for him to live by faith, as the just do; he depends not on God’s grace, and now can he live to his glory; he is all to himself, and what can God be to him? Some Pagans, saith St. Austin, would not be christians, quià sufficiunt sibi de bonâ vitâ suâ, because they could live well of themselves. If a man can stand upon his own bottom, and work out of his own stock, to what purpose are Christ and grace? If he may be a principle and end to himself, what need he go out of his own circle? Such a man as this is an idol to himself, fraught with vanity and horrible presumption; but utterly void of God and a holy life. I shall say no more to this: a holy life is a life of dependance; the just or holy man lives by faith; he looks to God, and is saved; he waits till mercy come; he commits himself to God and his grace; he leans and rolls upon him, as not bearing up his own weight; he casts his burden on him, as being too much for himself. He gives himself to the Lord, resigning up all his property in himself, that God may be all in all; still he is in dependance upon him: he moves but under the first mover; he acts but under the great agent; when he sails towards heaven, he looks for the holy gales; when he sows precious seed, he waits for the heavenly dews and sunbeams: still he depends upon grace. In the 119th Psalm, where we have the breathings of vital religion, David admirably sets forth how in all his holy actings he did depend upon God: “Thou hast commanded us to keep thy precepts; but O that my ways were directed to do so.” (Verses 4, 5.) “I will keep thy statutes; but O forsake me not utterly.” (Verse 8.) “With my whole heart have I sought thee; but O let me not wander from thy commandments.” (Verse 10.) “I will run the way of thy commandments, but do thou enlarge my heart.” (Verse 32.) “I love thy precepts; but quicken me, O Lord, according to thy loving-kindness.” (Verse 159.) “I have chosen thy precepts; O let thine hand help me.” (Verse 173.) We see here the true picture of a holy life: it is working and depending; it is obedience and influence in conjunction. The holy man very well knows, that the new creature, though it be in itself an excellent thing, and more worth than the soul itself, is defectible, and cannot stand alone, or subsist without a divine concourse: it was breathed out from God; and, without his continual spirations to support it, it will vanish into nothing; should God tell him that he should stand alone and upon his own bottom, he would, though richly furnished with divine graces, fall into an agony, and be ready to sink into despair; his heart would immediately suggest to him that he might, with David, roll in adultery and blood; or, with Peter, deny the Lord Christ; or, with Julian, turn total, final apostate, were he left in the land of his own counsel; he knows he might do anything which hath been done by others, St. Austin brings in one speaking thus: Non multa peccavi, I have sinned little, yet love much: and then answers thus; Tu dicis te non multa commississe: Quare? quo regente? Hoc tibi dicit Deus tuus, regebam te mihi, servabam te mihi, agnosce gratiam ejus, cui debes et quod non admisisti? Thou sayest, that thou hast not sinned much: Why? who ruled thee? Thy God saith to thee, I ruled thee, I preserved thee; acknowledge then his grace, to which thou owest even this, that thou hast not sinned as others. The holy man is very sensible that unless God bear him up with his grace, he shall soon sink into all manner of sin. Hence that of Luther, Vita hominis nihil aliud est nisi oratio, gemitus, desiderium, suspirium ad misericordiam Dei: Our life should be a perpetual breathing after that grace of God, upon which we depend: were we full of divine light, yet if we should shut the windows, and go about to possess it in a self-subsistence, we should soon be in the dark, and find by experience that every beam hangs upon that grace which is above: were we never so rich in inherent graces, unless there were influences from heaven also, we should soon spend our stock, and become bankrupts. The holy man is a part or member of Christ, and lives in dependence upon him as the head. There is, as St. Chrysostom saith, τὸ πνεδμα ἄνωθεν ἐπιῤῥεόμὲνον, a Spirit descending from Christ above, which touches all his members, and makes a kind of spiritual continuity between him and them. Hence they are said in Scripture to live in the Spirit, pray in the Spirit, walk in the Spirit, do all in the influence of that Spirit, which comes down from the Head to actuate their graces. Hence St. Paul saith, “I live; yet not I, but Christ liveth in me,” (Gal. 2:20.) His graces, as they had their being from Christ, the true Immanuel, so were they continued and actuated by the influences of his Spirit which, in a sober sense, are a kind of Immanuel, God with us, to uphold and quicken us to all holy obedience. As the human nature of Christ acted not in a separate way, but in union with the divine; so the believer’s graces do nothing apart, but all in union with Christ. Still there must be, as the Milevitan council tells us, an adjutorium gratiæ, a supernatural aid to work in us to will and to do. When we do good, then, as the Arausican council hath it, “Deus in nobis atq. nobiscum, ut operemur, operatur;” God works in and with us, to make us work. The holy man’s powers and graces cannot go alone. He is, therefore, depending upon that Spirit which acts the sons of God in pure ways towards heaven. To deny this dependence is, like the worshippers of angels, “Not to hold the head, from which all the body by joints and bands, having nourishment, ministered and knit together, increaseth with the increase of God,” (Col. 2:19.) Were the holy man off from the head, what would become of him? what illapses of the Spirit or influences of grace could he look for in a state separate from him? how could he remain holy, or continue in the divine life any longer? in such a case he would be no longer a living branch, but ὡς κλῆμα, a quasi branch, dead and withered, and fit for the fire, as the expression is, (John, 15:6.) He could no more walk in holiness, than the old Dionysius (as the fable runs) could walk a great way with his head off. We see, then, what manner of thing a true holy life is; it is that which stands in doing the will of God in a way of humble dependence upon his grace; it is not enough to do that which is good, but we must do it waiting, and looking up to the God of grace, that he would strengthen our inner man, order our steps, hold up our goings in his paths, incline our hearts, and work all our works in us; that he would, by the continual supplies of his Spirit, enlighten us when dark, quicken us when dead, draw us when backward, hold us when falling, enlarge us when in straits, and actuate our graces in the midst of our infirmities. How excellent is the life, when God’s arm joins itself to ours to set it a working; when the Spirit breathes on our graces, and the spices flow out; when the influences of auxiliary grace are as dew; and the roots of habitual graces cast forth themselves in holy works suitable thereunto; when there is grace with our spirit, and, in a sense, a kind of Immanuel, God with us, to incline our hearts to do all the will of God; and in the power of his grace we set ourselves seriously to the doing of it? This is indeed a holy life; not only good in the matter, but pious in the manner of it: a vein of faith and dependance runs through every good work. God, the fountain and original of holiness, is sanctified in every step we take; there is a holy life in us, but the fountain of life is above; we do good works, but God is the great operator—he works all our works in us. I shall conclude with that of the Arausican council, Adjutorium Dei etiàm renatis ac Sanctis semper est implorandum, ut ad finem bonum pervenire, vel in bono opere perdurare possint. (Can. 10.) Help from the Holy One must be ever implored, even by the saints themselves, that they may arrive at the good end, and abide in the good work.
Fifthly, in a holy life there must be a sincere mortification of sin, without any salvo or exception; no known sin may be indulged or spared. It is true in a holy man there are relics of indwelling sin adhering to him; there are quotidian infirmities, effluviums of human frailty breathing forth from him; but neither of these are indulged, both are inevitable in this life: original corruption is a very great burden to him: it is the grief of his heart to have such an evil in his bosom; to be a clog upon his faculties, a damp upon his prayers, a cooler upon his zeal and charity, and a stain upon all his duties and good works. This makes him groan and cry out, “Oh! wretched man that I am! who shall deliver me from this body of death? This is an evil always present; the holy man shakes himself, and yet it adheres; he flies, and yet it encompasses; he mortifies, and yet he must mortify on; it is not, it will not be extinct till death dissolves him into dust. He prays, weeps, sweats, fights, runs, labours, and yet he cannot make a total riddance of it. However, he indulges it not. In like manner is it with his daily infirmities; these are not indulged, but they lie as a heavy burden upon him: he wishes for, he breathes after perfection. Oh! that there were no remaining sin—no motes of infirmity. But alas! it will not be here: Concupiscere nolo, et concupisco, saith the father; Innate corruption will be stirring and bubbling up in us; all that can be done on earth is to war and fight against it; the triumph, the crown of sinless perfection, can be found nowhere but in heaven. But to clear this particular, I shall set down two things.
The one is this: a man who indulges or allows sin in himself, cannot, while he doth so, lead a holy life; he hath no principles for it; no principle of repentance: he cannot mourn over sin while he joys in it; he cannot hate sin while he loves it; he cannot forsake sin while he follows after it. No principle of faith; he cannot trust in God’s mercy when he rebels, and is in arms against him; he cannot receive the Lord Christ, when he hath another master to rule over him; he cannot close in with the precious promises of the gospel when he embraces the lying promises of sin. No principle of holy love; he cannot truly love God with an idol in his heart; he cannot love him and close in with sin his great enemy; he cannot love him, and habitually willingly violate his commands. Such an one can have no pure intention towards God’s will or glory: not towards God’s will; he obeys with a salvo or exception; he picks and chooses among the divine commands; he complies only with those commands which cross not his darling lust. The Jewish rabbins say, He that saith, I receive the whole law, except one word only, despises the command of God. The same divine authority is upon all the commands; and that obedience, which is, with the exception of one command which crosses the indulged lust, is as none at all: nor yet towards God’s glory. How can he glorify God, who by wilful sinning dishonours him? or how can he aim at that glory, who aims at the satisfaction of his own lust? or which way can one promote two such contrary ends, as that glory and his own satisfaction? Heaven and hell, light and darkness, holiness and impurity, may as soon be reconciled as two such contrary ends can meet together. Every indulged lust is one idol or other: either it is Baal, pride and lordliness; or Ashtaroth, wealth and riches; or Venus carnal and sensual pleasure; or Mauzzim, force and earthly power; unless the idol be put away, we cannot serve God in a holy life.
The other thing is this: It is of high concern to a holy life to mortify sin. A holy man is one in covenant with God; therefore he must maintain war against sin, the enemy of God. Sin is an opposite to God, a rebellion against his sovereignty, a contradiction to his holiness, an abuse to his grace, a provocation to his justice, a disparagement to his glory; and how can a holy man, a friend of God, do less than set himself against it, that he may kill and utterly destroy it? “Ye that love the Lord, hate evil,” saith the Psalmist, (Ps. 97:10.) The exhortation is pregnant with excellent reason: If you do indeed love God, who is purity, power, wisdom, excellency, itself; ye can do no less than hate sin, which is pollution, weakness, folly, and vileness; and if you do hate it, you will seek the utter ruin and extirpation of it: a holy man is one in union with Christ, and upon that account he must mortify sin: in Christ crucified he hath a pattern of mortification; what was done to his pure flesh in a way of expiation, must be done to our corrupt flesh in a way of mortification. The nails which fastened him to the cross, tell us, that our corruption must have such a restraint upon it, that it may, like one on a cross, be disabled to go forth into those acts of sin which it is propense unto; the piercing and letting out his heart-blood, shews us that the old man must not only be restrained, but pierced; that the vital blood, the internal love of sin may be let out of the heart; he was active in his passion; he freely laid down his life, yet violence was done to him; in like manner we must freely sacrifice our lusts; we must willingly die to sin, yet sin must not die a natural death, but a violent one; it must be stabbed at the heart, and die of its wounds: and, because it will not die all at once, it must by little and little languish away till it give up the ghost; there must be mortification upon mortification, because sin is long a dying. But further; we have from Christ not an examplar of mortification only, but a spirit and divine power for the work, while by faith we converse about the wounds of Christ; we have that Spirit from him which mortifies the deeds of the body, (Rom. 8:13.) That mind of Christ which makes us suffer in the flesh, ceasing from sin, “That we may no longer live to the lusts of men, but to the will of God,” (1 Pet. 4:1, 2.) If, then, the holy man will live like himself, and as becomes a member of Christ, he must by that virtue and spirit, which he hath from him, crucify his lusts and corruptions: thus the apostle, “They that are Christ’s have crucified the flesh with the affections and lusts.” (Gal. 5:24.) They ought to crucify them; they do crucify them so far, that sin can reign no longer; they go on crucifying every day more and more, that the body of sin may be destroyed.
Moreover, a holy man hath such a divine faith, as blasts all the world in comparison of heavenly things; in the eyes of faith, earthly riches are not the true ones: those treasures which glitter so much to sense, are but poor moth-eaten things; the world’s substance is but a shadow, an apparition, a thing that is not; too low for an immortal soul to aim at; too mean to enrich the inward man; the sensual pleasures which ravish flesh and blood are but the vain titillations of the outward man; momentary things; such as perish in the using, and die in the embraces, leaving nothing behind them but a sting and worm in the conscience of the poor voluptuary. Mundane glories, which take carnal men so much, appear to be but a blast—a little popular air: to a man up among the stars, the whole earth would be but a small thing; and to a man who by faith converses in heaven, earthly crowns and sceptres are no better. Now when sin, which uses to wrap up itself in one piece of the world or other, is blasted in its covers and dresses of apparent good; when those pomps and fancies of the world, which usually paint and cover sin, to render it eligible unto men, are discovered by faith to be but vanities and empty nothings. Sin will be loved no longer: nay, it will look according to its own hue like a vile, base, deformed thing, fit for nothing but to be hung upon a cross; there to die and expire. Hence it appears that a holy man, as long as his faith discovers a vanity and nothingness in the fairest prospects of the world, must needs overcome the world, and the lusts of it. Again: a holy man, according to that supernatural consecration which is upon him, surrenders up his love, and joy, and delight to God and Christ and heavenly things; the stream of his heart, which before run out upon the lying vanities here below, is now turned to the excellent things above; his conversation is in heaven; his treasure and his heart are both there; and then what must become of sin? must it not needs die away, and become as a body without a spirit in it? It is the love, and the joy, and the delight of man which animate sin; but if these are not here any longer, but risen and gone away into the upper world, to place and centre themselves upon the excellent objects which are there, then sin must needs languish and die away; it hath nothing to animate or enliven it any more: were this divine surrender in perfection, sin could not so much as be; and proportionably where it is but in truth only, sin must needs grow heartless and powerless. Notable is that of the apostle, Walk in the Spirit, i. e. in the elevations of holy faith and love, and ye shall not fulfil the lusts of flesh. (Gal. 5:16.) Sin shall grow weak, and by little and little give up the ghost.
To conclude this character; a holy man, which way soever he looks, sees just reason to mortify sin; the rectitude of the law saith, it must die for its crookedness and ataxy: the threatening of death saith, it must die, or the soul must die in the room of it. The bleeding wounds of our dying Lord say, that the crucifier must not be spared, but die after that manner. That excellent guest, the Holy Spirit, saith, it is too vile a thing to live under the same roof with itself. The precious immortal soul saith, the wounds and turpitudes of it are too intolerable to be endured any longer. Heaven, that blessed region, saith, it is not to be tolerated by any who mean to enter into that place: we must then “mortify the deeds of the body, that we may live,” (Rom. 8:13.) that we may live a life of holiness here, and a life of glory in another world.
Sixthly: A holy life is not made up of the exercise of this or that grace in particular; but of the exercise of all graces, pro hic et nunc, as occasion serves. St. Peter saith, “That we must add to our faith virtue, to virtue knowledge, to knowledge temperance, to temperance patience, to patience godliness, to godliness brotherly-kindness, and to brotherly-kindness charity.” (2 Pet. 1:5, 6, 7.) Holy men, who are partakers of the divine nature, spoken of immediately before, have grace upon grace; and must, as occasion serves, exercise one after another, that there may be a constellation of graces appearing in their lives, to give the more full resemblance of the perfections which are in their Father in heaven; our Saviour Christ (in whom all graces are set forth in lively and orient colours, and are really and practically exemplified to our view) had this character justly given him, he went up and down doing good; every step one odour of grace or other broke forth from him: subjection to parents or magistrates, or zeal towards God, or humility in washing his disciples’ feet, or meekness under false accusations, or melting compassions, letting out cures on the bodies, and heavenly truths on the souls of men, or admirable patience under great sorrows and sufferings; one glorious ray of holiness or other was always coming from him: proportionably, a holy man, who is a living member of Christ, must be in his measure “holy in all manner of conversation,” (1 Pet. 1:15.) In the original it is, ἐν πάσῃ ἀνασροφῆ, which way soever he turn himself, he must be holy in it: he must have a respect to God at every turn; this will best appear by the particular parts of his life.
Take a holy man in divine ordinances, there he is holy. He would first be sure that he is in a right church, and in a right ordinance: in a right church; for there the Lord commands the blessing, even life for evermore; in a right ordinance, for unless the institution be from God, the benediction cannot be expected from him: and then he would serve God in a right manner, and sanctify his name in his approaches; when he comes to an ordinance, he hath high thoughts of God, as being the infinite majesty of heaven, the excellency of all perfections; one whom angels adore, and devils tremble at: accordingly he lies low before God; he serves him with reverence and godly fear; he draws nigh to him, yet forgets not the infinite distance between them; he blushes to think that he must go before so pure a majesty, with the dust of mortality about him: and again he blushes to think, that he must do so in the spots and rags of many infirmities, which being in the soul are much more abasive than those in the body. The beams of the divine glory strike a holy awe into him and make him conclude, that a soul, though entirely given up, is to God but a little, very little thing; but as a beam to the sun, or a drop to the ocean; and which is matter of more shame and abasement; the soul is much less, in that the innate corruption holds back, and the bewitching world steals away a great deal of it from God: very little or rather nothing it is, that we can give to him; however the holy man, such is his divine temper, would not abate any thing, but endeavours in ordinances to give God his spirit and highest intention; he knows that God is a Spirit, and mere bodily worship is as nothing to him. What is the bowing of the knee, when there is an iron sinew of rebellion within? or the lifting up of the hands or eyes, when there is an earthly depression upon the affections? To what purpose is an open ear, when the heart is deaf, and shut up against holy truths? And what a shadow, a mere lie in worship is the body, when the mind is stolen away, and gone after vanity? He therefore sets himself to serve God in spirit and in truth; while God is speaking to him in his sacred word, he would nave no converse at all with worldly objects; he bids these stand by, and not interrupt his attention, while he is speaking to God in prayer; he would not only pour out words to God, but his very heart and spirit, if it were possible, all of it, without reserving so much as a glance, or a piece of a broken thought towards carnal things: a duty to the great God is a thing of vast import and consequence; therefore he would do it with the greatest strength of intention and affection. David like, he calls upon his soul, and all that is within him, to intend the thing in hand; but because when he hath done his utmost, there will yet be many failures and infirmities; the holy man looks up to mercy for a pardon, and offers up all his duties in and through Jesus Christ the great Mediator. In the Old Testament the holy man prayed thus: “Remember, O my God, and spare me,” (Neh. 13:22). “Enter not into judgment with thy servant,” (Psal. 143:2). “If thou, Lord, shouldest mark iniquities, who shall stand?” (Psal. 130:3.) The sense of their many imperfections made them fly to a mercy-seat. In the New Testament we are expressly directed, “To do all in the name of the Lord Jesus,” (Col. 3:17). “To make our approaches to God in and through him,” (Eph. 2:18). “To offer up spiritual sacrifices acceptable to God by him,” (1 Pet. 2:5). Every duty must be tendered unto God in and through the Mediator: therefore the holy man doth not stand upon the perfection of his services, but implore a pardon of his infirmities; neither doth he tender his services immediately unto God, but he puts them into the hand of Christ, that being perfumed, and as it were, glorified by his merits, they might from thence ascend up before God, and be graciously accepted by him. Moreover, because ordinances are but media and channels of grace, the holy man in the use of them lifts up his eyes to God, to have them filled with the divine Spirit and blessing; a mere outward sanctuary of ordinances will not serve his turn; he would see the power and the glory, the goings of God in it. He cannot live by bread only; not the life of nature by the bread of creatures only; not the life of grace by the bread of ordinances only: in both he waits for that word of blessing which proceeds out of God’s mouth; this is that which makes the ordinance communicate grace and comfort to us. When the Word is preached, it is not enough to the holy man to have the sacred truths outwardly proposed, or to hear the voice of a man teaching the same; but his heart and his flesh cry out for the living God. Oh! that God would speak inwardly in words of life and power; that deep and divine impressions might be made upon the heart, to sanctify it by the truth, and to cast it more and more into the mould of the divine will! Oh! that God would come and shine into the heart, that he would uncover the holy things, and bring forth evangelical mysteries to the view, that the heart might be ravished in the sweet odours of Christ, that the promises might flow out as a conduit of celestial wine, and make the soul taste some drops of the pure rivers of pleasure which are above! This is the desire and expectation of the holy man in hearing; in like manner, in prayer, it is not enough to him to pour out words before God, but he looks for the Holy Spirit to help his infirmities, and breathe upon his devotions; that as Christ pleads above by his merits and sweet-smelling sacrifice, so the Holy Spirit may plead in the heart, with sighs and groans that cannot be uttered; being conscious to himself, what a thing his heart is, how much coldness, hardness, straitness, is yet remaining there, he waits for the Spirit to be as fire from heaven to inflame the heart, and make it ascend up unto God; to melt it, and make it open and expand towards heaven; to set it a running in spiritual fluency and enlargements towards God. The holy man esteems all to be lost and to no purpose, unless he can have some converse and communion with God in every ordinance: his heart and the ordinance have both the same scope and tendency, that there may be a divine intercourse between God and him: “God draws, and he runs,” (Cant. 1:4.) God saith, “Seek ye my face”; and the soul answers,” Thy face, Lord, will I seek.” (Psal. 27:8.) There are divine influences and spirations on God’s part, and there are compliances and responses in the holy heart; in prayer it burns and aspires after him who set it a fire by the communications of his grace and love; in praise it carries back the received blessings, and lays them down at the feet of the great donor; in the hearing of the word, it hath something or other to answer to every part; it trembles at the threatening; it leaps up, and in triumphs of faith embraces the promise; it complies with the pure command in holy love and obedience: without this communion, in which God and man spiritually meet together, the holy man looks on ordinances but as dry empty things, void of life, and separate from their chief end; but if the Holy Spirit breathe upon the heart, and that breathe out itself to God; if the soul set itself to seek God’s face, and that irradiate the duty; then the ordinance is full of life, and reaches its end. The holy man then perceives that God is in it of a truth: hence one, as Bellarmine relates, used to rise from duty with these words, Claudimini oculi mei, claudimini, nihil enim pulchrius jàm videbitis; be shut, O my eyes, be shut, for I shall never behold a fairer object than God’s face, which I have now beheld.
Take him in alms and charity, he is holy there; he knows that he was born, nay, and by a divine generation born again, that he might do good. It was a notable speech of the philosoper, The beasts, plants, sun, stars, were designed for some work or other, σὐ οὐν πρὸς τὶ; and what are you for? When he thinks that he is a man, a rational creature, and which is more, a new creature, and by adoption one of the seed royal of heaven; he sees a necessity laid upon him to be fruitful in charity and good works: if he who hath a first and a second birth, who hath the good things of nature and grace, do not do good, who shall do it? or where may it be expected? The holy man therefore sets himself to do good; he doth not only do the outward work of charity, but he doth it readily and freely; when an object of charity meets him, he doth not say, Go and come again. When he himself goes to the mercy-seat, he would not have God delay or turn him off after that manner: neither will he do so to his poor brother. Not only the command of God, but the taste that he hath of the divine grace, make him ready and free in good works; his good works have not only a body, but there is a free spirit in them; and as the thing given supplies the receiver’s want, so the manner of giving revives his spirit: the holy man doth not only give alms, but he doth it out of love and compassion; Beneficentiâ ex benevolentiâ manare debet; he doth good out of good will; he opens his heart as well as his hand; he doth not only draw out his alms, but his soul to the hungry; he doth not only give outward things, but himself, in real compassions to the afflicted: he knows that sacrifice is not acceptable to God without mercy; no more is the outward almsdeed without inward pity; he, therefore, as the elect of God, puts on bowels of mercy, that when his hand is distributing, his bowels may be moved towards those in misery, that he may not give a mere external thing, but aliquid sui ipsius, something of himself—I mean, his compassion; it doubles the alms to give it with pity; mere mercy in itself is a comfort to the afflicted, but when it comes with a supply of necessaries in its hand, it is then a comfort in matter and manner. Moreover, the holy man hath not only human bowels, but Christian; in all his acts of charity he moves from a high principle, and unto a high end; and upon that account the apostle calls those acts “Pure religion,” (Jam. 1:27.) And St. Austin calls them a sacrifice, a divine thing. First, I say he acts from a high principle; he doth not extend mercy to men in misery only out of humanity, but out of love to God; he doth not respect them merely because they are his own flesh, such as are in conjunction of nature with him, but chiefly because they are rational creatures, such as stand in relation to God, and are capable of union with him; the love of God, (who alone is to be loved for himself,) is the great wheel which moves our love and mercy towards our neighbour. St. John argues thus, “Whoso seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” (1 John, 3:17.) It is all one, as if he had said, There is no love of God at all in him; for if there were any that would open his bowels towards his brother, piety towards God is the right fountain of charity towards men. Again: he acts unto a high end; “Charitas est motus animi ad fruendum Deo propter ipsum, et se et proximo propter Deum,’ saith St. Austin: Charity is the motion of the soul to enjoy God for himself, and itself and its neighbour for God. The holy man in his acts of charity hath a supreme respect unto God; he would resemble and glorify God in them; there is nothing wherein he can shew himself more like unto God than in mercy and love: God, when he proclaims his name, (Ex. 34:6,) insists very much upon mercy. “He is good and doeth good.” (Psalm 119:68.) Therefore the holy man would be still a doing of good, that he might in his sphere, though but a little one, resemble that God who doth good in the great sphere of nature. God makes his sun to shine and rain to fall everywhere; and the holy man who would be like him, endeavours to shine in good works, and drop in charities upon all occasions; in all he would have no other centre than God and his glory; his aim is that those drops and models of mercy which are in him may bear witness to the infinite fountain and ocean of mercy which is above; still he desires that God in all things may be glorified.
Take him in prosperity, he is holy there. I may say of him what the historian saith of Mauritius the emperor, His prosperity doth not make him leave his piety. He esteems himself less than the least of God’s mercies; he holds all that he hath in capite of God the great donor; he desires to see free grace in every crumb of bread, drop of drink, and moments of patience; when there is a table spread, and a cup running over, and an affluence of all good things, he suffers nothing to be lost, but returns all in a thankful acknowledgment unto the giver. Thus holy David, “All things are of thee.” (1 Chron. 29:14.) Life, health, peace, prosperity, the whole catalogue of blessings are from God; the holy man looks on it as no less than sacrilege to subtract the least fragment from him. He looks upon blessings in dependance upon their original; he sees the sense and meaning of them to be this, that our hearts may be guided and directed by them to the infinite fountain of goodness. He possesses them, but he will not be possessed by them; they may flow round about him, but they must keep their distance, and not enter into the heart, which is reserved as a holy place for God; while they stand without and minister to the outward man, they are blessings, and glasses of the divine goodness; but if once they leave their station and are taken into the heart, they are idols and vanities; there is a blast and a curse upon them, because they turn away the heart from God the fountain of living waters. In the midst of all outward blessings, the holy man is but a pilgrim in this world; here is not his happiness or centre of rest; he looks after far greater and nobler things than those which grow here below; corn, and wine, and oil are in his eyes but poor things in comparison of God’s favour. Heaven is his country, and, by a divine touch, from thence his heart, though courted by the world, will point thither; he resolves with himself he will be happy only in God, and in nothing else: whilst he is here he uses his outward good things in the fear of God. He knows that, “The earth is the Lord’s, and the fulness thereof.” God is the absolute proprietor, and man but a steward only. The poor man in his necessities hath a right to have supply out of the superfluities of the rich; the charity of the rich is but fidelitas in alieno, Faithfulness in that which is another man’s. (Luke 16:12.) Riches are a talent and must be accounted for; if oppression make the beam cry out of the wall, or if outward things become the fuel of lust, or if the non-user bring a rust upon them, it will be a very ill reckoning at the last day; therefore the holy man endeavours to perform his trust; he is, what his riches call for, rich in good works; the goodness of God to him makes him good to others; the open hand of the great donor makes him ashamed to shut his own. His great interest lies in the other world; and upon that account he exchanges his outward things thither, by such acts of charity as follow him and live for ever.
Take him in adversity, he is holy there; as in prosperity, his answer is (what was so much in the mouth of the ancient christians), Deo gratias, God be thanked for this mercy and that mercy; so in adversity, his answer is a holy silence under God’s hand: or if he open his mouth, it is in some such language as that, “It is the Lord, let him do what seemeth him good:” who should sit at the stern, and rule all, but he? His will is supreme, and a law to itself; his actions are all just and wise; the holy man will not murmur, or charge him foolishly; he will not interpose in the government, or so much as start a thought that things might be better ordered than they are; whatever his sufferings be, still he would have God govern; still he concludes, nothing can be better than that which God doth. When he is tossed on earth, he casts his anchor in heaven; his heart is fixed, trusting in the Lord; in an admirable manner he hangs upon him who smites him; he adheres to him, who seems to cast him off; he looks for a secret support from him, who presses him down; he expects that the very hand which wounded, should heal him; though all outward things take wing, and fly away, he will not part with God; though God wrap himself up in a cloud of black providences, yet he will wait at the door of one promise or other, till he have a smile or glimpse of the divine favour; and, if that be suspended, yet he will wait on, and comfort himself, The affliction is not hell; all the troubles of this life are but the ashes of the furnace,—a little time will blow them away; and then comes a heaven, an eternity of joy and comfort, which pays for all. The holy man will wait, but that is not all; he sets himself seriously to read the meaning of the cross; and by comparing his heart and this affliction, he picks out the sense thus: Here, saith he, pointing to his heart, is the vanity, and there is the fan which drives away the chaff; here is the dross of earthly affections, and there is the fire which melts it away; here are the ill humours, and there the bitter pills which purge them out; and while he is humbling himself in such considerations as these, at last he comes to read love in the cross, and to have a sweet experience, that even that works for his good; God doth it in faithfulness, to wean him from the breasts of creatures, and to endear heaven to him; to make him learn that great lesson, To be subject to the Father of Spirits, and live for ever; to make his faith and patience come forth, as gold doth out of the furnace, in their pure lustre and glory: and, as soon as he perceives this, all is well; he can now sit down, and sing Deo gratias; not to blessings only, but also to afflictions; upon the whole account he finds, “That it was good for him that he was afflicted. Thus he sanctifies God under the cross”.
Take him in his contracts and dealings in the world, he is holy there; he doth, according to that golden rule, Do to others as he would have them do to him. In his contracts he deals bonâ fide, truly and honestly: so he makes, and so he performs them. In selling, he will have no more gain than what is reasonable, and in a just proportion; in buying, he will allow as much; he imposes not upon an unskilful person, but uses him as one would a child, in a fair manner; he will not ὑπερβαίνειν, go beyond his brother; he will not have lucrum in arcâ, damnum in conscientiâ, gain in the purse, with loss in the conscience. No, he loves plainness, he speaks the truth, he doth that which is just and right; he carries himself like a true honest man, and this he doth with a respect to God. Three great things God calls for in the prophet, “To do justly, and to love mercy, and to walk humbly with God.” (Micah 6:8.) If there be no righteousness there will be no mercy; if there be no mercy there will be no humble walking with God. Three great things the gospel grace calls for in the apostle, “To live soberly, righteously, and godly in the world.” (Tit. 2:12.) Here is summa vitæ christianæ, the total of Christianity, to live soberly, as to ourselves, righteously as to others, and godly as to God. Still righteousness is one of the three; the holy man deals justly, not merely because it is congruous to his own reason, but because it is congruous to the will of God; the fear of God urges him to it. If he did oppress, “Destruction from God would be a terror to him.” (Job 31:23.) A divine Nemesis would pursue and overtake him. The love of God constrains him to it; God is true to him, and he will not be false to others; God is merciful to him, and he will not be unjust to others. The honour of religion calls for it from him: he that is pious in the first table, must not be wicked in the second. A christian must not in honesty be below a pagan; the child of grace must not live against principles of nature; grace is not to take away morality, but to refine and spiritualise it. A horrible shame and blot it would be upon Christianity, if pagans should live as men, in just and fair dealing among themselves, and yet christians should live as wolves or beasts of prey, tearing and devouring one another. In nobis Christus patitur opprobrium, saith Salvian, As often as we do wrong, the Holy Jesus suffers a reproach in us: the Holy Man, therefore, will deal justly, that religion may not suffer by him.
Lastly, take him in a calling, he is holy there; he knows he must not be idle. That of Cato hath been received as an oracle, Nihil agendo, malè agere discis; idleness teaches to do evil; it opens an ear to every extravagant motion; it entertains every sinful fancy; it tempts the devil, the great tempter, to tempt us. St. Jerom adviseth his friends thus: Semper aliquid boni operis facito, ut diabolus te semper inveniat occupatum; Be always a doing of some good thing, that the devil may not find thee at leisure: the holy man, therefore, will have a calling, and therein he will abide with God, (1 Cor. 7:24): and his works, by a divine prerogative, “are wrought in God. (John 3:21.) The ordinance of God, which saith, That he must eat in sudore vultûs, in the sweat of his brow, presses him to diligence, that he may do what the idle man cannot, eat his own bread. The all-seeing eye of God, which is upon all his ways, makes him faithful in his station. A mean servant, if holy, serves “in singleness of heart, fearing God.” (Col. 3:22.) The eye of God, which is upon him, causes him to be upright in the service; the holy man in the works of his calling so carries himself, ac si nihil aliud in hoc mundo esset præter illum et Deum, as if there were none in all the world besides himself and God; still his eye is upon God; whatever he doth he doth it heartily, “as unto the Lord, and not unto men,” (Col. 3:23.) The great end and centre of his actions is God’s glory, and under that he designs to do good to men; he would conferre aliquid in publicam, cast in something into the common good of mankind. A holy magistrate hath the fear of God upon him; he judges not for man, but for the Lord; he judges righteous judgment, and that, as the rabbins say, is a sure sign that the Shecinah, the divine presence, is with him in the judgment: a holy minister carries with him an Urim and Thummim, light in his doctrine, and integrity in his life. He burns in zeal for God and Christ; he melts in labours and compassions for the souls of men. His motto is the same with that of Mr. Perkins, “Verbi minister es, hoc age.” In a word, whatever the calling be, the holy man is active, faithful, bent for the glory of God; still he remembers that he is a christian; religion hath an influence upon his calling. His particular calling, which is vocatio ad munus, to a course of life, is made subordinate to his general calling, which is vocatio ad fœdus, to the faith and obedience of the Gospel.
Thus we see, a holy man is like himself at every turn, as occasion is; one odour of grace or other is still a breaking forth from him.
Seventhly, In a holy life there is not only an exercise of graces, but in that exercise a growth of them: the holy man of a plant comes to be a tree of righteousness; of a babe he comes to be a man in Christ; he goes from strength to strength; his path is as the shining light, “which shines more and more unto the perfect day,” (Prov. 4:18.) He travels on from virtue to virtue, to meet the everlasting day. He grows in every part of the new creature, till he come to heaven, where grace is perfected in glory. His knowledge grows; by following on to know the Lord, he comes to know more of him; by doing of God’s will, he comes to understand it better than ever he did: the eye is more open, the heart is more unveiled, the truth is more sealed to the mind, the understanding is more quick in the fear of the Lord, the taste and savour of divine things is higher than it was before: he had, at his first conversion, a spiritual knowledge and understanding, but exercising himself to godliness, he comes by degrees “to all knowledge,” (1 Cor. 1:5), and “to riches of understanding,” (Col. 2:2). Notions are enlarged, and withal heavenly things are known per gustum spiritualem, by a spiritual taste of them: his faith grows. At first there was but contactus; but upon the exercise of graces there comes to be complexus fidei; the touch of Christ by faith is advanced into an embrace; the recumbency on his blood and righteousness is stronger; the subjection to his royal sceptre is more full than it was; the reliance on promises, and compliance with commands, are both raised up to a higher pitch than they were before; at last adherence comes to be assurance. His love grows; there comes to be a higher estimate set upon God, a closer union with him, a greater complacence in him than there was before. At last, love becomes a vehement flame, (Cant. 8:6.) flamma Dei, the flame of God, which burns up the earthly affections, and aspires after the full fruition of God in the holy heavens. Also, his obedience and patience are upon the increase: by much obeying, the intention becomes more pure, the will more free, the obedience more easy and abundant; he doth not only do the work of the Lord, but he abounds in it; he doth not only bring forth fruit, but “much fruit,” (John, 15:8.) By patient bearing of afflictions, the art or divine mystery of suffering comes to be understood: the heart is yielded and resigned up to the divine pleasure; he would be what God would have him be; he hath not only patience, but “all patience,” (Col. 1:11.) Patience hath not only a work, but “a perfect work,” (James. 1:4.) Thus in the holy man grace is still a growing.
Further; the holy man grows every way; he grows inward; by exercising himself to godliness his vital principles become more strong, his supernatural heat is increased, his inner man is strengthened more than ever it was before; he hath a divine vigour to overcome corruptions, to repel temptations, to live above earthly things, to perform heavenly duties, and to endure sufferings. He is strengthened “in the inner man,” (Eph. 3:16,) and that “in all power,” (Col. 1:11,) to do what is decorous to his spiritual nature: he grows outward; he hath not only the fruits of righteousness, but “he is filled with them,” (Phil. 1:11.) The influences of grace and supplies of the Spirit, make him to bring forth much fruit, and that with great variety; as occasion serves, all the fruits of the Spirit, “Love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance,” which the apostle mentions, (Gal. 5:22, 23,) break forth from him in their spiritual glory; “He is like the tree planted by the rivers of waters,” (Ps. 1:3,) which hath a fruit for every season; or like “Joseph’s fruitful bough by a well, whose branches run over the wall,” (Gen. 49:22.) There is a redundance and exuberancy of holy fruits, which shew that he hath a divine spirit, a well of living water in him springing up into all obedience and good works. He grows upward; by conversing in holy things, he is unearthed and unselved; he converses more than ever in heaven; the glory of God is more precious to him; his intention towards it is more pure than it hath been; he waits and longs to be in that blessed region where God is all in all: every duty and good work looks up more directly than was usual, to God the great centre and end of all things. He grows downwards, I mean in humility; by conversing with God he comes to have a greater light than ever, which discovers the majesty and purity of God, the rectitude and holiness of the law, the infirmity and relics of corruption in the lapsed nature of man; and this discovery makes him very humble and vile in his own eyes; even his very lapses and falls serve occasionally to this growth: hence St. Austin, treating on those words, “All things work together for good to them that love God,” (Rom. 8,) adds, Etiam si deviant et exorbitant, hoc ipsum eis faciat proficere in bonum, quia humiliores redeunt et doctiores; Experience tells him that he is nothing, and grace is all.
Moreover, the holy man never thinks that he hath grace enough; never saith, I am perfect, or, I have attained; this would shew him to be no holy man, to have no grace at all. He is still a breathing and pressing after more grace; the divine touch, which in conversion was made upon his heart, causes it ever after to point towards God the fountain of grace; the sweet taste of grace which he hath had, makes him earnestly thirst after more; it is true, he has not a thirst of total indigence: in this respect “he shall never thirst,” (John 4:14.) but he hath a thirst of holy desires after more grace; his soul pants after more of the divine image: Oh! that he were more like unto God! that his will were swallowed up in the divine will! Nothing can satisfy him, unless he be made more holy. He avoids those things which hinder spiritual growth; he will not lie in a sink of sensual pleasures, he will not clog himself with a burden of earthly things, he will not fret away himself in envy; he will not puff up himself with pride and presumption, he will not wither away in an empty fruitless profession, he will not grieve the Holy Spirit of grace, or willfully make any wounds in conscience. All these will be impediments to growth in grace; therefore he puts them away from him: he busies himself in those things which may make him grow: he is much in prayer, that God would give the increase; that the showers of holy ordinances may not drop and come down in vain; that the gales of the Holy Spirit may fill every ordinance, that the sun-shine of God’s favour may make every thing prosper: he knows that none can bless but he who institutes; nothing can make rich in grace but the blessing; for that he waits in all his devotions. He is much in the holy word; he hears, reads, meditates, digests it, lays it up as a treasure, keeps it as his life, feeds on it as his meat, hath his being in it; and all that he may grow in grace, that “beholding, as in a glass, the glory of the Lord, he may be changed into the same image, from glory to glory, as by the Spirit of the Lord,” (2 Cor. 3:18), that the face of his heart and life may shine with a divine lustre and beauty. He acts his faith upon Christ, he adheres and cleaves to him; he aspires after more close union and communion with him, that by a divine spirit and life from him “he may increase with the increase of God,” (Col. 2:19.) that he may live like one in union and conjunction with Christ; that he may honour that glorious head, in whom the Spirit is above all measure, and from whom it flows down upon all his members. He exercises himself unto godliness; he stirs or blows up his holy graces: he repents, believes, loves, obeys, runs, strives, labours to do the will of God; and all that he may hold on his way, and grow “stronger and stronger.” (Job 17:9.) In a word, he esteems it a horrible shame and disparagement to be barren and unfruitful under the gospel. What, is the divine nature, which he partakes of, for nothing? Every little living creature propagates and brings forth its image, and shall the divine nature have no progeny of good works to resemble its Father in heaven? Are ordinances given in vain? The outward rain hath its return in herbs and flowers, and excellent fruits of the earth; and shall the showers of ordinances, which come from a higher heaven than the visible one, have no return at all? To what purpose is Christ a head to believers? A head is to communicate life and motion to the members; and can the members of so glorious a head as he is, be dry and wither away in an empty unfruitfulness? Why is the Spirit communicated, but to profit withal? When it moved upon the waters at first, it brought forth abundance of excellent creatures in the material world; and shall it do nothing in the spiritual one? or shall it produce heavenly principles in men, and not bring them into act or exercise? Nothing can be more incongruous than such things as these. The holy man, therefore, makes it his great business in the world, to grow in grace and in the knowledge of Christ, to abound more and more in obedience and holy walking, till he come to the crown of life and righteousness in heaven.
We see what a holy life is, nothing remains but that we labour after it; lapsed nature lies too low to elevate itself into holy principles and actions; how should we cast down ourselves at God’s feet for regenerating grace? How much doth it concern us to wait upon him in the use of means? to have our minds enlightened to see spiritual things? to have our hearts new made and moulded into the divine will? to have a precious faith to receive Christ in all his offices? to have a holy love to inflame the heart towards God? It is God’s prerogative to work supernatural principles in us; let us then look up to him to have them wrought in us. We have lost the crown and glory of our creation; we are sunk into a horrible gulf of sin and misery: but oh! let our eyes be upon God; he can set to his hand a second time, and create us again unto good works; he can let down an arm of power, and lift us up out of the pit of corruption: nothing is too hard for him; he can turn our stony heart into flesh; he can, by an omnipotent suavity, make our unwilling will to be a willing one. Oh! wait for this day of power; and when it comes, give all the glory to free grace, and live as becomes the sons of God, who are born not of the will of man, but of God; it is too much time we have spent in doing the will of the flesh; let us now consecrate and dedicate ourselves to the will of God. In the doing of it let us live a life of faith and dependance upon the influences of grace: let us get a single eye, a pure intention towards the will and glory of God. What good we do, let us do it in a holy compliance with his will; in a sincere subserviency to his glory. This is right genuine obedience, in which God is owned as the first principle and the last end. If we depend not on him the fountain of grace, how shall we stand or walk in holiness? If we direct not all our good works to his will and glory, how are our works holy or consecrated unto God? Let us put away our high thoughts and proud reflexes upon self, that we may wholly depend upon his grace. Let us cast away all our squints and corrupt aims from us, that we may directly look to his will and glory. Still let us remember, that the work of mortification must be carried on; if we indulge sin, we rend off ourselves from God the chief good and ultimate end; if we consecrate ourselves to God, we must needs cast away sin from us: the Spirit and flesh are contrary principles, and cannot rule together; the works of the one and of the other cannot be compounded; the great centres, heaven and hell, are at a vast distance, and cannot meet. We must therefore die to sin, or else we cannot live to God; let us labour to be holy in all manner of conversation; let us go forth and meet God in every dispensation; in ordinances let us meet him with devotion and holy affection; in alms, with love and a free spirit; in prosperity, with praises and good works; in adversity, with patience and silence; in our dealings, with justice and righteousness; in our callings, with faithfulness and diligence: in everything let us walk worthy of God; as becomes those who are consecrated unto rum. Let us so exercise ourselves unto piety, that we may grow in all graces; that our faith may be more lively, our love more ardent, our humility more low, our heavenliness more high, our obedience more full, our patience more perfect; that we may have our fruit unto holiness, and the end everlasting life. Let us be ever making ourselves ready for that blessed region, where there are plenitudes of joy, crowns of immortality, rivers of pleasures; where God is the light, life, love, all in all to the saints.

Polhill, E. (1844). The Works of Edward Polhill (94–109). London: Thomas Ward and Co.

Coming in July

2011-07-12T15:28:00.004-04:00

Earthen Vessels: Why Our Bodies Matter to Our Faith (Paperback)

Read inside (PDFs): Sample Pages

Publisher: Baker Book House
Author: Anderson, Matthew Lee
ISBN-10: 076420856X | ISBN-13: 9780764208560
Binding: Paperback

Publisher's Description: Our bodies matter. Christians today sometimes forget this, dangerously ignoring the importance of their physical selves when it comes to technology, sexuality, worship, and even death. Anderson's book will help readers learn what the Bible says about our bodies and grow to appreciate the importance of embodiment in our spiritual lives. It will also explore generational differences when it comes to how we perceive and use our bodies. Just as Christ's body was crucial to our salvation, our own bodies are an important part of the complete Christian life.

255 Pages
Published June 2011

About the Author: Matthew Anderson blogs at Mere Orthodoxy and Evangel. He graduated from Biola University’s Torrey Honors Institute in 2004 and spent a year studying at Oxford University. Matthew works at The Journey, a large interdenominational church where he conducts research and develops curriculum. He and his wife live in St. Louis, Missouri.

Sanctification Study

2011-07-12T14:42:00.003-04:00

CHAPTER XIII—Of Sanctification

1. They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ’s death and resurrection, (1 Cor. 6:11, Acts 20:32, Phil. 3:10, Rom. 6:5–6) by His Word and Spirit dwelling in them, (John 17:17, Eph. 5:26, 2 Thess. 2:13) the dominion of the whole body of sin is destroyed, (Rom. 6:6,14) and the several lusts thereof are more and more weakened and mortified; (Gal. 5:24, Rom. 8:13) and they more and more quickened and strengthened in all saving graces, (Col. 1:11, Eph. 3:16–19) to the practice of true holiness, without which no man shall see the Lord. (2 Cor. 7:1, Heb. 12:14)
2. This sanctification is throughout, in the whole man; (1 Thess. 5:23) yet imperfect in this life, there abiding still some remnants of corruption in every part; (1 John 1:10, Rom. 7:18, 23, Phil. 3:12) whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh. (Gal. 5:17, 1 Pet. 2:11)
3. In which war, although the remaining corruption, for a time, may much prevail; (Rom. 7:23) yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; (Rom. 6:14, 1 John 5:4, Eph. 4:15–16) and so, the saints grow in grace, (2 Pet. 3:18, 2 Cor. 3:18) perfecting holiness in the fear of God. (2 Cor. 7:1)

The Westminster confession of faith. 1996. Oak Harbor, WA: Logos Research Systems, Inc.

Excerpt from Barnhouse: God's Heirs

CHAPTER II

Walking in the Spirit

For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit (Rom. 8:3, 4).

WE have shown that the law was divinely given, and that it was holy, just, and good. We now see that it was weak through the flesh. Does this mean that something divine can be limited by something that is human? Or that God has voluntarily limited Himself so that things which He intently desires cannot come to pass? I believe that any such conclusions are a travesty of spiritual theology and a negation of ultimate truth as it is revealed to us in that divine consubstantiation where God shows Himself underneath and with the material Word of the Bible revelation of His purpose and His heart.

THE WEAKNESS OF THE FLESH

This weakness of the flesh of which our text speaks has made it impossible that any divine demand shall ever be fulfilled in us without the intervention of divine grace to provide the means of fulfillment. No man has ever bridged the gulf of his old nature in order to pass from death to life. Only the divine intervention of the Lord Jesus Christ can take us across the depths and bring us into our desired haven. It is the weakness of man’s flesh that makes it necessary for the Lord to do all for us. There is nothing that we can do for ourselves.
Again, the weakness of the flesh has made it impossible that man can ever do anything effectively for man. Just as I can do nothing for myself, so man, individually or collectively, can do nothing for others or for society as a whole. This is why the human intellect can never solve the problems which arise from the sum total of all of the sin of mankind. Some men have thought that education could bring man out of his difficulties, but education has never done it and can never do it.
Over forty years ago, David Starr Jordan, the president of Stanford University, delivered an address on the value of education in the solution of the world’s problems. He became quite visionary and said that he could see, in his mind’s eye, the great dismantled warships of our navy carrying doctors, nurses, and teachers to Africa and to other dark places of the earth. To him the transformation of the whole world into a place of lasting peace and righteousness was just at hand. The ink on his manuscript was scarcely dry and the echo of his voice had scarcely been stilled before the guns of those ships were booming in the first world war. What education could not do, in that it is weak through the flesh, God Himself will ultimately accomplish by His own intervention and the return of the Lord Jesus Christ.

DIVINE INTERVENTION

The weakness of the flesh demands the intervention of God. Nothing else than divine intervention can touch the needs that have arisen because of the presence and the fruitage of sin in our lives. This weakness of the flesh, the total depravity of man, furnishes the dark background against which the glory of the love of Christ is manifested in His incarnation and in its manifold purposes.
Our context makes it possible for us to end what otherwise might be a message of gloom, on the note of highest triumph and hope. The weakness of the flesh is an impassable barrier to all the efforts of man, but it is not a barrier to God’s irresistible grace. Through the Lord Jesus Christ and His work we are joined to Him forever, and we are made partakers of His divine nature. We soon begin to understand that this new nature is elastic—infinitely so. We receive the first outpouring of blessing and learn that there is not room to receive it, and then suddenly we discover that we have an enlarged capacity. Soon we become aware of the nature of the divine process which is to last forever. We are eternally to have our capacities enlarged to receive yet larger stores of grace which in turn enlarge our capacities to receive still larger stores of grace.
Romans 8:3 is one of the most important texts in the Bible for a discussion of the nature of the Lord Jesus Christ. The Savior Himself once asked a group of men “What think ye of Christ? whose son is he?” (Matt. 22:42). The answer to that question is the touchstone of faith.
We have the affirmation that Jesus Christ was the Son of God, sent by God to do the work of redemption. “God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law” (Gal. 4:4, 5).

THE VIRGIN BIRTH

There have been those who claim that Paul never mentioned the Virgin Birth of our Lord, but here is one of several texts that are incomprehensible without the assumption that Christ was God the Son, come into this world without a human father. Paul simply took it for granted—as many parts of his epistles show. It could not be said of any human being that God sent him into the world. Furthermore, it could not be said of any human being that he was God’s “own son” in the way the possessive is set forth here. “As many as received him [the Lord Jesus], to them gave he power [exousia, a permit, authority] to become the sons of God” (John 1:12), but Christ Himself was eternally God’s own Son. That He was God’s begotten Son will become clear as we proceed with the meaning of this verse.
The text we are discussing in Romans demands the doctrine of the Virgin Birth by stating that God sent His own Son in the likeness of sinful flesh. It should be noted that it does not say that He sent His own Son in the flesh, or in the likeness of flesh, but in the likeness of sinful flesh. His body, indeed, was a body of flesh, both before and after His resurrection. For at the time of the incarnation it was stated, “A body hast thou prepared me” (Heb. 10:5), and that “The Word became flesh and dwelt among us” (John 1:14). After the resurrection, also, Christ referred to this by saying to Thomas, “Handle me and see; for a spirit hath not flesh and bones as ye see me have” (Luke 24:39).
The flesh which the Lord Jesus Christ had, His physical body, was not of the same nature as our bodies, though it resembled these bodies in outward appearance. He was made in the likeness of our sinful, fleshly bodies, but there was a difference so great between His body and ours and His nature and ours that He could be the Lamb without blemish and without spot (1 Pet. 1:19). If He had been the son of Joseph, His body would have been a body of sinful flesh, subject to all the same ills and corruptions as the bodies which we possess, and His nature could not have been other than our sinful nature. It should be realized that if we show that the body of Christ was different from our body, and if we show that His nature was different from our nature, we will have shown that His origin was totally different from ours.

THE BODY OF CHRIST

First, let us note the Bible proves that the physical body of Jesus Christ differed from ours. On the day of Pentecost Peter introduced the doctrine of the resurrection of Christ as follows: “Jesus of Nazareth … being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: whom God hath raised up, having loosed the pains of death; because it was not possible that he should be holden of it” (Acts 2:23, 24). He then quotes a prophecy in which Christ speaks of the nature of His body, “Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope; because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.” What was this flesh that could not “see corruption?”
The Bible teaches that these forces of death, which exist in all of our bodies, did not exist in the body of the Lord Jesus Christ. Beside Him on the cross were two thieves who were dying in the same fashion that He was supposedly dying. But if a medical examiner had been at the cross and had been required to sign a certificate stating the cause of death he would have had to certify differently for the thieves and for Christ. These men who were dying beside the Savior died from wounds and loss of blood. The Lord Jesus Christ died because, when He was completely ready and His hour had come, He dismissed His Spirit. He had declared flatly, “No man taketh my life from me; I lay it down of myself. I have power to lay it down, and I have power to take it again” (John 10:18). While the thieves were slowly dying, the Lord was in complete command of His life and of all the details that led to His death. He did not have His head lolling upon His breast in weakness; He held it erect until the final moment when He bowed His head and gave up His Spirit. He did not faint in weakness so that He could scarcely more than whisper; He cried with a loud voice after six hours of that experience on the cross. In many small ways the Lord God has filled the narrative of Christ’s death with details which confirm the statement of the book of Acts, that His body did not die in the usual fashion, and that it did not see corruption.
How did this flesh, so different from your flesh and mine, come to have these vital differences? The Bible teaches that Jesus Christ did not have a human father, but that He was “conceived by the Holy Ghost and born of the Virgin Mary.” Anyone who has followed my argument to this point must recognize immediately that the Virgin Birth of Christ is linked with the nature of His death and the quality of His resurrection. Our text in Romans is the explanation that ties all these truths together in a consistent whole: He was not given a body of sinful flesh, but He was sent in the likeness of sinful flesh.

FREE FROM THE LAW

The death of the Lord Jesus Christ had as one of its results, the condemnation of sin in the flesh. The redemptive work of our Savior included the putting away of the guilt of sin by the judicial act of God based on the death of His Son. It included not only the perfect future eternity for the redeemed, but also a provision for triumphant life for the believer here and now. When the angel announced the birth of Christ to Joseph he said, “Thou shalt call his name Jesus, for he shall save his people from their sins” (Matt. 1:21). This is a promise for today. He did not come merely to save us in our sins, but to save us out of our sins. Thus the death of the Lord Jesus Christ condemned sin in the flesh, and provided the way whereby the righteousness demanded by the law might be fufilled in us.
We cannot reach a state of sinless perfection while we are yet in these bodies. It is, rather, that God has removed us from the jurisdiction of the law of sin and death, even though that law still works in our members. This fact is illustrated by an incident which took place sometime ago at a point along the frontier between Russian and British jurisdiction in Germany. The British authorities arrested a man who had come through the iron curtain and held him for some infraction of a minor regulation. The Reds asked for the man, saying that he was a convicted criminal, and that they wished to punish him for his crime. The British knew that the mere surrender of the man would be the equivalent of his death, and they refused to give him up. Finally, he was allowed his freedom and he went about according to his own desires, and all the while he was free from the sentence of death that had been passed upon him in the Russian jurisdiction.
We were once under the jurisdiction of the law of sin and death. But when the Lord Jesus Christ was placed on the cross by the Father and put to death in accordance with the divine plan, God so joined us to our Lord in that death and in the resurrection which followed that He could righteously place us under the jurisdiction of the law of the Spirit of life in Christ Jesus. It is this which forever frees us from the jurisdiction of the law of sin and death. God Himself cannot hold anything against the believer whom He has joined to the Lord Jesus Christ.
But even more than this: the existence of the law of sin and death in us, even after we have been joined to Christ, and after we have yielded ourselves to Him for crucifixion death, cannot condemn us, nor can it nullify the work that we do for Him even with the imperfection of our palsied hands. We have been made free from that law of sin and death and God himself will never bring us back under that law.

RIGHTEOUSNESS DEMANDED

Our text shows us that there is a righteousness demanded by the law; that this righteousness (which could never be fulfilled in a person under law, v. 3) can now be fulfilled in the believers; that this fulfillment takes place when the believer is walking after the Spirit and not after the flesh.
The righteousness demanded by the law is absolute perfection. A perfect God could never demand less than perfection. And since all have sinned and come short of that glory of God, there is none righteous; no, not one. But God not only redeemed us from the curse of the law, dealing with the guilt of sin, but He also purposed to get at the problem of sin in the lives of the believers. It is a wonderful fact that the Lord Jesus Christ can come to dwell within bodies which are decaying, dying things.
It is very important that we see the overall teaching of the epistle to the Romans with regard to these two works of Christ for the believer. If we understand this teaching, it will keep us from any of the false teachings of the various schools of perfectionism which have arisen from time to time through the centuries. Specifically, we will not fall into the error of believing that there are two experiences in the Christian life, the first being justification, and the second sanctification, the latter to be sought as a second work of grace. Rather we will understand that “He who has begun a good work in us, will keep on perfecting it until the day of Jesus Christ” (Phil. 1:6), and that it is impossible for a justified person to be otherwise than indwelt by the Holy Spirit, and baptized of Him into the body of Christ.

A WALK

Human attempts at perfectionism are a far cry from the true Biblical doctrine of sanctification as being the entire work of Christ, continuing in us as what has been termed the perseverance of the saints. For the Bible teaches perseverance and not perfectionism. And our perseverance is described as a walk, and as a walk which is after the Spirit. We have passed the stage of birth; regeneration is ours in Christ. We have passed the baby stage where we are alive but do not walk. We have reached the phase of Christian truth where we have laid hold of this new life and where we are exercising the power of that new life to walk in newness of life. We are born, alive, and moving; and our walk is normal, in the Spirit—no longer abnormal, in the flesh.
It should be noted that all of this is a continual process of development begun by God and carried on by Him. At the root of all the work that is done in us is an act that is seen by God alone. We are born again of the Spirit and thus we become children of God. God does His work in us and He knows that it is done long before we know that it is done. Then there comes the time when we have consciously laid hold upon the Word because we have been born of the Spirit, and this new birth of the Spirit in the Word gives us the consciousness that we are children of God. Then this new life which God has created within us and of which we have become conscious is manifested by our walking in the Spirit. It is in that walk that other men can recognize that we are children of God. There are those who attempt to exercise faith to obtain a second work of grace, and who build up all sorts of human systems in order to demonstrate a supposed sanctification. We see them all around us; pale, sallow-faced women who have wiped the cosmetics from their lips but not the gossip from their tongues; men who proclaim that they do not go to the movies but who stay home and see worse on television; whole groups of people who pump up human effort and who paint an artificial sanctification that is not the sanctification of God. True sanctification is that which will be a normal growth in the measure that the Word of God takes effect in our lives. Every child of God, born of the Spirit, will grow in the Spirit and will walk in the Spirit.

PUT ON THE NEW MAN

The progress of the Christian life is described in Scripture as the changing of a garment. We are told to put on the new man, which is created after the image of God in true righteousness and holiness (Eph. 4:24). We are exhorted not to lie to one another, seeing that we have put off the old man and his practices, and that we have put on the new man, which is being renewed in knowledge after the image of Him that created us (Col. 3:9, 10). We are told that as many of us as have been identified into Christ have put on Christ (Gal. 3:27). We are told to put on the Lord Jesus Christ, and to make no provision for the flesh, to fulfill the lusts thereof (Rom. 13:14). In other words, our old Adamic nature is compared to a dirty garment which we are to lay aside as we would lay aside any soiled clothing, and we are to put on the new man as we would put on clean, fresh linen.
The Galatians passage says we have done this, the other passages exhort us to do it. This is true of all truths in the Scripture; for God first tells us that we have the blessings and then tells us to exercise them. We are always told that a gift, an endowment, a power, is really ours, and after that we are told to exercise the gift, to enjoy the endowment, and to use the power. At the close of the day we take off the soiled garments which have become contaminated by soaking up the sweat of our bodies, and we lay them aside while we cleanse our bodies, ready to rise on the next day for fresh cleansing and fresh garments. Thus it is with the Christian life. Day by day and hour by hour we must put off the old and put on the new.
If it is a hot summer day and we are busy exercising, there may be three or four changes of garments in the same day. There may be days when we as believers are forced to come to the Lord for cleansing, for the laying aside of the old and the soiled, and the putting on of the clean and the fresh. There will be times when we can look at a garment and be thankful that a whole day has passed without soiling it too much, and we may even think it is wearable for another day. God’s provision for us in grace is so wonderful that we can always have the joy of laying aside the soiled and putting on the clean by a moment’s glance at the risen Lord Jesus Christ, who made provision for our cleansing in His death, and who made provision for the renewal of our righteousness by His resurrection from the dead.

TRANSFORMATION

Again, the continuing Christian life is set forth as a metamorphosis, the transformation like that of the insect that comes out of its chrysalis to become a butterfly. This is the meaning of the Greek word where we read, “I beseech you, therefore, brethren by the mercies of God that ye present your bodies a living sacrifice, holy, acceptable unto God which is your spiritual service. And be not conformed [or shaped with] this world, but be ye transformed [metamorphosis] by the renewing of your mind, that ye may prove what is the will of God, what is good, agreeable and perfect” (Rom. 12:1, 2). Here, the figure of speech is quite different from that of putting off a soiled garment and putting on a clean one. It is the figure of one type of life passing through a transformation and coming out as something totally different. It is to be noted that this exhortation is made to those in Christ, called brethren, who understand the mercies of God and who move toward this transformation as a result of the love that has been manifested to us in Christ.
Again, we discover in both the Gospels and the Epistles that this development of the Christian life is set forth as a reanimation or a resurrection. We were dead through our trespasses and sins, but God brings life out of death in a resurrection work and makes us to walk in the power of that resurrection. Thus we read that the Son of God gives life to whom He will (John 5:21), and that He came in order that we might have life, and that we might have it more abundantly (John 10:10). This newness of life is the work of God, since He has made us alive, even when we were dead in our trespasses and sins (Eph. 2:1, 5). It is in the light of this resurrection that we are called to live holy lives, “If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Set your affections on things above, and not on things upon the earth, for ye are dead, and your [risen] life is hid with Christ in God” (Col. 3:1, 2).

A NEW CREATION

But the figure of speech is slightly changed from resurrection to creation in other verses, and we are shown as being the objects of an entirely new work of God, a veritable new creation. There is less of a figure of speech here and more a description of the method by which God is daily working within us. We are said to be His workmanship, created in Christ Jesus unto good works, which God had before ordained that we should walk in them (Eph. 2:10). One of the verses which we have already seen in connection with another of these figures, that of putting on a fresh garment, also contains the teaching that this garment is a new creation, not after the image of fallen Adam, but after the likeness of God, in righteousness and true holiness (Eph. 4:24). It is for this reason that it is stated that if any man be in Christ he is a new creation, that old things have passed away, and that all things are become new (2 Cor. 5:17). Again we are told that liturgical works can never have any effect in our lives, for in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creation (Gal. 6:15).

THE INDWELLING CHRIST

This same divine process of the Christian life is set forth in yet another terminology, showing, perhaps, the source of the new life that is within us. Our life in its process of daily transformation is said to be the forming of Christ within us, or the dwelling of Christ within us. “Christ liveth in me,” Paul told the Galatians (2:20). It was for this purpose that he prayed that we might be strengthened with all faith (Eph. 3:17). Again we see the language used in two tenses. He does live in you; let Him live in you. All the way through we find this same dual usage. You are holy; be holy. You are alive; live like men who are alive.

WALKING AFTER THE SPIRIT

All that we have seen so far is the setting forth of synonyms for our text. The changing of the clothes, the transformation of an image, the bringing life out of death, the coming of a new creation, the coming of Christ to dwell in our hearts, to be formed in us, that His Spirit may indwell us and fashion us like unto Him—all of this is the turning of the facets of our text, for this truth of holiness is a veritable gem. Every movement of it brings forth new lights from its hidden depths. We are to walk after the Spirit.
This phrase, “walking after the Spirit,” is probably the most eloquent of all the symbols of the life of santification. There is something measured about a walk which we, in this age of motor cars and airplanes, are in danger of losing. In my student days I took a long walking trip in France. It was not the matter of a morning or an afternoon, but it was the entire month of June. I took a street car to Corbeil in the suburbs of Paris, to avoid the necessity of pounding hard pavements, and then set off through the countryside; the forest of Fontainbleau, the little village of Moret-sur-Loing, Sens and its old cathedral, prototype of Canterbury, the smiling villages of Burgundy, Dijon and its old houses, and then the pine-filled hills of the Jura, the lake of Geneva, and the Alps beyond. There is something indescribable and incomparable about a walking trip. To see an old village upon a far hill and to approach it one step at a time has something exquisite about it that cannot be put into words. I do not know how many times since then I have stood—a continent and an ocean away from those scenes—and in retrospect mentally breathed once more the air of that countryside.

STEP BY STEP

Oftentimes when I come upon a passage in the Word of God that speaks of the Christian life as a walk, I remember moments of that fair June and I thank God for the plodding perseverance of the saints, and the glories of learning patience in one step at a time. It is wonderful to know that certain things are to be left behind, and that we are to stretch out to the things that lie before. It is thrilling to catch a glimpse of some distant truth, some desired attainment, and then to move toward it with the leading of the Lord, step by step, knowing full well that in His time we shall reach the goal together. For to walk after the Spirit is to be led by the Spirit, and to be led by the Spirit brings the certain knowledge that one is a child of God, an heir of God, and a fellow heir with Christ (Rom. 8:14–17).
Christ wants you to know Him and to walk with Him moment by moment. There will be memories of the road. We will recall the time we slipped and fell and how He picked us up and set us upon our feet. We will remember how He cleansed us when we were spattered; how He cheered us when we were faint; how He held us when we were weary. We will remember how He fed us when we were hungry and how He brought us to a wayside spring. But since He is with us at the present moment, we will discover that it is more wonderful to look at Him and see Him as He reveals Himself to us in today’s mile of the road, than it is to look away from Him and try to recall what He was in some past incident.
As we walk with Him we become Spirit-determined men, Spirit-led men as distinguished from carnal men, that is, men under the dominance of their own weak vicious selves. We do not want to walk after the flesh; we earnestly desire to walk, and to walk after the Spirit.

Barnhouse, D. G. (1963). God's Heirs : Romans 8:1-39 (11–22). Grand Rapids, MI.: William B. Eerdmans Publishing Company.

Preparing For Suffering - Edward Polhill

2011-06-21T08:09:00.004-04:00

Preparation for Suffering

An Evil Day:

shewing

How Christians are to bear sufferings, and what graces are requisite thereunto

suited for all christians in this present time

Edward Polhill, Esq.

of burwash in sussex

(an excerpt)

Chapter I

Persecution will come on good men—This world is mixed of comforts and sorrows—The old enmity will persecute—Corruption in saints will show itself inwardly and outwardly—The church is heir to the cross—God orders sufferings for good—Things abroad and at home admonish us.

ONE apostle tells us, That all that will live godly in Christ Jesus, shall suffer persecution. Another acquaints us, That this is no strange thing; a third, wishes us not; to marvel at the world’s hatred. It is true, the sufferings of good men have been an old stumbling-block. Pompey complained, that providence was very dark: the poet was ready to think that there were no gods: nay, the holy Psalmist cried out, I have cleansed my heart in vain, as if religion were to no purpose: yet, if we consider all, those sufferings are not to be wondered at.

This world, standing between heaven and hell, must partake of both. Heaven is all comfort; hell is all misery: the middle world must have a mixture; here evil men may meet with comforts, and good men may meet with afflictions.

The old enmity between the seed of the serpent and the seed of the woman, will stir up persecution to the world’s end. "He that is born after the flesh, will persecute him that is born after the Spirit:" it is his nature and property to do so; a thing no more to be wondered at than the stinging of a serpent, or the tearing of a briar. Many pretences were made to palliate the persecution of the primitive christians. Under Trajan it was said, that the christians were too numerous; under Antoninus Pius it was given out, that all kinds of penal evils came for their sakes; under Severus it was alleged, that they were guilty of all kind of villanies; under Dioclesian it was fairly pretended, that there must be but one religion in the empire; but in truth, all these were but so many colours, the venom of the serpent was at the root; the devilish enmity, which is in carnal men against the saints, was the very proper cause of all those persecutions. Wickedness will proceed from the wicked; the old enmity will break out, and that not only in men grossly wicked, but in fair moralists, too. A Trajan or Antoninus can persecute, as well as a Nero: the same root of bitterness is in all carnal men.

The inherent corruption in the saints will shew itself inwardly and outwardly: inwardly it will raise up a prosecution in their own bosom; the flesh lusteth against the spirit. No sooner is the new creature born, but the indwelling sin doth hunt it as a partridge upon the mountains, and seeks the life of its infant graces, as Herod did the life of Christ in the cradle. And how can the saints wonder at a persecution without, when they have one within in their souls? Or how can they expect less than briars in the world, when they feel a thorn in their own flesh? Outwardly it will, even in saints, when let out, be injurious to others. A David, when his corruption breaks forth, can be inhuman towards the Ammonites; an Asa can imprison the Seer, and oppress the people. And if corruption may do so in a saint, in whom it is in part mortified, what may it not do in a son of Belial, in whom it is the total ruling principle? In the one, the regenerate part holds back; but in the other, the whole soul is carried out to wickedness. It is no wonder that such an one should persecute; his, principles are entirely for it.

The church is heir to the cross. Its suffering began from the blood of Abel, and hath continued ever since. Israel, God’s peculiar people, was first oppressed in Egypt, under cruel bondage; then vexed in Canaan by the neighbour nations round about them; afterwards carried captive into Babylon, and at last trod under foot by Antiochus Epiphanes. The christian church was first persecuted by the pagan emperors; then torn in pieces by Arians and other heretics; afterwards overrun with Goths and Vandals, and at last trod down by Mahomet and Antichrist. All along it hath been in a suffering condition, and it is no wonder, if it suffer on till it come to rest in heaven.

God orders the sufferings of the church for his own glory, and his people’s good. He orders them for his own glory; providence is admirable in preserving a suffering church. The ark floats upon the waters, and drowns not: the bush burns, and is not consumed the lily is among thorns, and withers not; the saints are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed. Strength comes forth out of weakness; light arises out of darkness; the bones, though sometimes dry and hopeless, live; the witnesses are slain, and revive again; pressures multiply the church, and sufferings propagate it; and what a sight is this? Who may think much at those sufferings, in which so much of God appears? Again, he orders them for his people’s good; the fan will purge away their vanity; the furnace will melt out their dross; every name of persecution will lift them up nearer to heaven; their sufferings will make them white; their graces will come forth as gold out of the fire in their pure lustre; the rod will blossom, and bring forth peaceable fruit of righteousness; the Holy Spirit will come down upon them in larger effusions of grace and comfort: and what things are these? Who can imagine those sufferings needless, which have so excellent an issue?

To conclude; Things abroad and at home admonish us: abroad, the Protestant religion runs very low; idolatry grows in the world, and where that goes before, cruelty follows after. The fiery furnace waits upon the idol: the scarlet whore, full of fornications, will drink the blood of saints; the false worshippers will persecute the true; the sighs and groans of the poor souls in France do alarm all that have any sense of piety or humanity: who can but mourn at such mourning providences? At home our sins are grown up to heaven; oaths, blasphemies, perjuries, hellish plots, uncleannesses, excesses, atheism, contempt of ordinances, deadness and formality in religion, unthankfulness and unfaithfulness to God, are found among us. The cloud of guilt, which hangs over our heads, is very black, and ready to come down in storms of wrath upon us. Sword, and plague, and fire, have already consumed us; and because we sin on with a stiff neck, hard heart, and impudent face, more judgments may be expected. Eliphas, seeing the wicked taking root, suddenly cursed his habitation, (Job 5:3). He that sees our aggravated sins, may easily foretell our sudden destruction.

Chapter II

It is useful to christians to discern the signs of the times, and to be ready for all the will of God—Providence bids us prepare for sufferings; we have need to do so—Suffering is hard to sense, and the excellency of a christian—The prepared christian is a happy man, and the unprepared miserable.

Two things are of great use to Christians; the one is, to discern the signs of the time. He that looks without and sees the state of things there, and then turns to Scripture, and there sees the issues that wait upon such states, may discern the signs of the time. The luxury of the old world was a sign of the deluge; the persecution of the prophets was a sign of Jerusalem’s desolation. When Ephesus declined, and left its first love, the candlestick was removing: when Laodicea was lukewarm, God was ready to spue them out of his mouth. And so it is in other things; such and such a state of things will have such and such an issue. The discerning of this will make Christians time their duties, and do everything in the true season of it, which is no less profitable than beautiful. The other thing is, to be ready for all the will of God; to have graces aptly answering to providence. Such holy joy as may tune the heart to prosperity, and such humble submission as may frame the heart to adversity: this is that blessed temper that bids everything welcome that comes in the will of God.

If we observe the signs of our times, we may easily discern judgments a coming; and therefore nothing can be more necessary than to prepare for sufferings. God hath a controversy with us, and seems to speak to us by his providence, as he did to Israel by his prophet, "Prepare to meet thy God." Sit down then, O christians, and consider how to do it, and think with yourselves, with what penitential tears, wrestling, supplications, real reformations, and holy resignations you will meet with him. Jesus Christ, the captain of your salvation, seems now to ask you by his providence, as the Roman general did his soldiers, "Are you ready?" Reflect upon yourselves, and consider, are you ready to keep the word of Christ’s patience, to take up his cross and follow him? Though the cross be not yet upon your backs, yet you must carry it in your hearts; your minds must be ready at his call to suffer anything, rather than to part with the gospel.

Preparation is necessary to every good work. The pagan priests had preparatory washings before the sacrifice; the people had a hoc age cried to them to awaken their attention. The Jews were to wash their clothes at the giving of the law; they had their preparations to sabbaths and ordinances. Christians are to prepare for the wood and for the holy table; but above all, preparation is necessary to sufferings. The greater the thing is, the more requisite is the preparation. Suffering is a great thing, hard to sense, harsh to flesh and blood. It may be it takes away the worldly goods, which are dear to men; it may be it comes nearer, and touches the bone and the flesh, which is dearer than outward things; it may be it goes further, and treads down the precious life, which is highly valuable. Nature, in the best, shrinks and flies away from such things as these; and supernatural graces and assistances lift up men above themselves, they will never bear them. In such a case as this we have need to put on all our spiritual armour; not this or that piece only, but all of it; and not only to put it on, but to gird it on too: all will be little enough to make us stand in the evil day. Again, the more excellent a thing is, the more requisite is the preparation. Suffering for Christ is the excellency of a christian, the top and complement of all his graces: faith cannot rise higher; love cannot show itself better than in this. No profession of Christianity is so high, nor imitation of Christ so full, as that which is made in blood. Here is the christian’s consummatum est, his work is done, and heaven opens to receive him into glory. And how should we prepare our souls, and gird up the loins of our minds, that we may be capable of that which is the highest stature of a christian in this world, and the nearest capacity to a better.

This preparation is of very great moment to christians; upon their having or not having it, depends their happiness or misery.

He that is prepared for sufferings, come what will come, is a happy man; if sufferings do not come, he is yet a martyr in mind and purpose. God sees the suffering frame that is in him; his willing mind is accepted as much as if his blood were actually shed; and being ready to die for Christ, he is ready to live with him in heaven; if sufferings come he is provided for them. St. Paul was ready to be bound and die for the name of Jesus. Polycarp, when threatened with various deaths, made this reply, Quid tardas? "Why dost thou delay? Inflict what thou wilt." The prepared christian is ready for all the will of God, which is a happiness that no suffering can interrupt. He is in a posture to overcome all the world, and he will do it. The very pagan emperors did observe the primitive martyrs to be victors in death. It is said of the martyr Vicentius, that according to his name, he overcame in words, and overcame in punishments; overcame in confession, and overcame in tribulation; overcame in fire, and overcame in water; overcame living, and overcame dying. The prepared christian is a Vincent, a conqueror of the world; his love is above the smiles of it, his fear above the terrors of it. Nay, he is more than a conqueror, he overcomes by suffering, and lives by death; nay, being dead, he yet speaks forth the truth he suffered for, and propagates it to all posterity. Neither need we wonder at this conquest, he is not alone but hath God with him. And, as the emperor Antoninus Verus said of the primitive christians, "He carries God about with him in conscience;" and where God is, there must be happiness in the most afflicted condition; the whole sacred Trinity are present with him; the everlasting Father will strengthen him: the Son will walk with him in the fiery furnace; the Holy Spirit will come to him with all his cordials. Stephen was never so full of it as when he was stoned. The martyr Felicitas professed to her persecutor, that she had the Holy Spirit in her. The prepared christian hath a spirit of power in infirmities, a spirit of glory in reproaches, a spirit of comfort in distresses. There are no such rich anointings as those that wait upon the cross of Christ. At other times a christian hath some measures of the Spirit; but then he hath such large effusions of it, that no sufferings can make him miserable. The clouds without cannot break the serenity in his conscience; the noise of a troublesome world cannot interrupt that divine peace which keeps his heart; no malice of man can hinder the sheddings of God’s love into him; no wants or exigencies can deprive him of the hidden manna promised to the overcomer; he is happy even in a vale of tears; and what will he be in heaven? There his reward will be great, nay, greater than that of others.

On the other hand; he that is not prepared for sufferings, is a miserable man: he hath a name of religion, and that is all; a notion of the gospel, but without a root; he hath a false Christ, that is, a Christ without a cross, but the right Christ he knows not; a pretence to heaven he hath, but he is not in a posture for it, neither will he go thither in a hard way: if sufferings come, he is snared, as fishes in an evil net; the surprise will rob him of that which he seems to have; he will not have so much as the name or notion of religion left: Christ will be an offence, or stumbling-block to him: heaven itself will not be worth suffering for. Thus those of the stony ground received the word with joy; but because their hearts were not ready for it, as soon as persecution arose they were offended. Thus it was observed among the primitive christians, that the unready and unprepared did faint and fall in time of persecution. The cup of sufferings is bitter, nature starts at it: the unprepared christian rather than drink it, will in all likelihood turn apostate in the day of trial; prosperous error will be embraced by him before persecuted truth; idolatry with the world will go down better than the pure worship without it; Christ coming in poverty and tribulation, will be forsaken; antichrist, appearing in the pomp and outward greatness of the world, will he followed: mere vanity will outweigh all the great offers of the gospel; a soul and a God will be laid at stake for a little outward prosperity; and what a forlorn condition is this! and, without repentance, how dismal must the end be! The good God, whom he hath forsaken, will depart from him; Jesus Christ the Saviour will cast him out; a curse and a blast will be upon his prosperity; a sting and a wound in conscience will make him weary of himself; in a word, he will become loathsome to God, men, and himself. It is storied, that in the third century the tokens of God’s wrath came in an extraordinary way upon those christians that fell off in time of persecution; some of them were struck dumb, some vexed with devils, some tormented in their bowels unto death; and, though not in these ways, yet in other will his wrath come down upon all apostates; if they are not dumb before men, they will be speechless before God; if devils vex not their bodies, they will yet possess their souls; if there be no torments in their bowels, yet there are in their consciences. The miseries which apostates incur, are much greater than those which they avoid by their apostacies. It is, therefore, highly reasonable, that we should prepare for sufferings, lest by apostacy we make ourselves more miserable, than any outward suffering can make us.

Edward Polhill Is Coming To Grace Library

2011-05-19T12:31:00.001-04:00

The Edward Polhill Collection in 3 Volumes

The Works contains four of Polhill’s writings. In the first work, he discusses God’s nature, justice, love, power, truth, providence and the Christian’s duty towards a holy life. In the second Polhill explains the nature of God’s will and the eternal decrees of election and predestination. In the third work, he chronicles the life of faith culminating in a discussion of the assurance of faith. In the last work he shows how Christians to bear suffering.

Author Edward Polhill (1622-1694) was the son of a clergyman of the same name, rector of Ellington, Kent. He studied law and was justice of the peace in Burwash, Sussex, where he owned considerable estates. Polhill was a very methodical writer who articulated clearly his divisions and subdivisions. He sets forth his position and provides scriptural and logical evidence for it, then discusses objections and formulates answers to them. Polhill, along with other noted Puritans (Jean Davenant, Richard Baxter, James Ussher, Lazarus Seaman, John Arrowsmith, Moses Amyraut, John Preston, Stephen Marshall, and others), held to a hypothetical universal redemption position. John Owen disagreed with him on this point but lauded most of his writings. This position, however, is not prominent in Polhill's writings. The venerable Cotton Mather said, "Everything of Polhill is evangelical and valuable." - Dr. Roger Nicole.