Tag Archives: Mortification of Sin

Study Guide, The Mortification of Sin, Chapter 12

17 Thursday Sep 2015

Posted by in Biblical Counseling, Discipleship, Glory, John Owen, Mortification, Obedience, Sanctifictation

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The previous post in this series may be found here

 

EIGHTHLY, Use and exercise thyself to such meditations as may serve to fill thee at all times with self-abasement and thoughts of your own vileness; as,—

 

Kaipic, p. 110.

Warning: This direction is easily misunderstand, and if misunderstood, will have precisely the opposite effect as intended by Owen.

When we read such a direction, we could easily begin to think about ourselves, to direct attention to ourselves. Owen is trying to push our attention out of ourselves and onto Christ.

So we will need to first unpack some of Owen’s language. First the word “vile”: there is a nuance of this word which may difficult for us to capture at this distance in time. Here is a quotation from the Authorized Version of the Bible which will help:

20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. Philippians 3:20–21 (AV)

“Vile” is contrasted with the glorious body will have in the future. It is the normal state of a human being on the Genesis 3 side of the Fall. It does not mean a peculiarly vile human being — it means a normal human being. The human being is “vile” in contrast to (1) what a human being should be; and (2) implicitly in contrast to the glory of God.

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Mortification of Sin, Study Guide Chapter 11c (John Owen)

08 Saturday Aug 2015

Posted by in Biblical Counseling, Deuteronomy, Discipleship, John Owen, Micah, Mortification, Psalms

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The previous post in this series will be found here

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Seventh General:

Rise mightily against the first actings of thy distemper, its first conceptions; suffer it not to get the least ground. Do not say, “Thus far it shall go, and no farther.” If it have allowance for one step, it will take another.

  1. Sin in our actions begins as sin our hearts:

20 And he said, “What comes out of a person is what defiles him. 21 For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, 22 coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. 23 All these evil things come from within, and they defile a person.”

Mark 7:20–23 (ESV)

Thus, sin first begins in our thoughts and affections, it is an idea and desire before it ever becomes an action. Read James 1:14-15: What are the steps there listed for the beginning of sin?

Read Genesis 3:6: What takes place in Eve before she takes the fruit?

What about sins which seem to spring up spontaneously without any precursor, such a rage of anger: in what ways do such sins have start? Consider a recent experience of anger: What thoughts and desires had to be in place for anger to be possible? How would an increase in humility, pity, love have altered your heart in such a way that anger would not have been expressed? By way of comparison — consider other sins which you see others commit but you do follow in yourself. What is different your thoughts and affections that lead you to not following in that sin?

  1. We must stop sin at first actings.

It is impossible to fix bounds to sin. It is like water in a channel,—if it once break out, it will have its course. Its not acting is easier to be compassed than its bounding. Therefore doth James give that gradation and process of lust, chap. 1:14, 15, that we may stop at the entrance.

 

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Paul Baynes, Brief Directions Unto a Godly Life

13 Thursday Jun 2013

Posted by in 1 John, Biblical Counseling, Mortification, Paul Baynes, Puritan, Repentance, Self-Denial, Watching

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(Chapter three can be found here: https://memoirandremains.wordpress.com/2013/06/12/paul-baynes-brief-directions-unto-a-godly-life-chapter-3/)

CHAPTER FOUR: THE STAGES OF THE CHRISTIAN LIFE

            And yet these and many other suchlike are renounced as they come to be known of God’s servants, and resisted, according to the wisdom which God has given them; although and others there will it rain, and the obtaining of grace to this, as a special part of Christianity. Ephesians 4:22. So that he that exercises himself in observing his soul and shameful lusts, when he has been led away, deceived by them, which of them do most trouble him, and must often  prevail with him, and so by the helps which God has given him, to resist them, though but weakly and imperfectly, he need not doubt but that he is occupied in the godly life.

            Thus all God’s children do renounce and overcome their wickedness, though not all in like measure. Yet even the weakest hate and strive against sin, when it is seen and perceived. All are not so meek as Moses (Numbers 12:13), so faithful as Abraham, so continent is Joseph (Genesis 39); so zealous as David; nor so full of love is the woman in the gospel (Luke 7:47). Yet those that be behind others (so it be a truth that they endeavor) are not to be discouraged, for all believers have not their part of the same degree of mortification, some receive 34, some 60, some an hundred. Indeed those who are most of all troubled for being behind others, do declare plainly, that they love the grace that they mourn for, and hate deadly the corruption which they complaining cry out of. Now who do not mourn their sins, but rather willingly suffer themselves to be ruled and led by their lusts can no ways claim any part of a godly life. For he that is so minded, could not be but carnal, estranged from God, and a bondman of hell.

            Comfort for the Faltering Christian

            But the Christians that strive against those, and declined them in their measure, may stay themselves for their comfort on these three special graces.

            1. That they have a clear knowledge of their salvation.

            2. That they account it as their chief treasure.

            3. That they be settled forward in some plane in good course of life, whereby they grow in faith, and the obtaining of God, though with some striving.

            But if they walk destitute of any of these three, they shall be snared much with fear and unquietness. These therefore, must be earnestly labored for, being of all things most necessary to be learned of such as have obtained already to the knowledge of true happiness by Jesus Christ: for is a man knows nothing profitable of the salvation before he believes, so after he believes, he knows nothing profitably to grow on with comfort is Christian course, without these three faithfully and carefully looked unto that preserved.

            Why Does God Not Sometimes Give Us More Grace?

            As for the greater increase of faith, knowledge, strength against sin, comfort and suchlike fruits of the Spirit, sometime the Lord does withhold them, either because he sees them in some respect not to be good for us or the present (2 Corinthians 10:9), or else try us [to make a trial of our faith], whether we love them[1] so well, that we will seek after them still were no.

            But for the most part, if we grow not, it is most justly to be imputed to our own fault as toour own ignorance, sloth, favoring of ourselves and sin. Or, if these be not the causes, then it is her own timorousness and unbelief, fearing that such graces we desire shall not be given to us; whereas we ought to believe.

            Neither need we fear lest by believing this we should be too  presumptuous, for God has promised it, commanded us to trust in him. James 1:6. And if we fail not in using the means, staying upon the Lord by faith, assuredly he will not fail nor disappoint us; but we shall have grace to guide our feet, to rise when we are fallen, returned when we are stepped out of the way, and to walk in most sweet safety under God’s protection, all the day. Deuteronomy 33:12. And finally, our gain shall be such as shall cause us to marvel at God’s goodness, and giving us more than we have asked.

            Three Levels of Growth in Grace

            Objection: A question may here be moved how the minds and hearts of the believers are taken up usually seeing they renounce outward lusts?

            Answer: Their thoughts are according to their divers [various stages of] growth and ages, which are three[2].

1.      The highest degree as of old age, or the experienced estate which yet is not the perfect age of Christ(for that shall not fall us to the life to come) but a firm, constant, and settled going on to that perfection.

2.      The second is the middle-age in Christianity, in which as young men and wrestling, we have courage against our sinful lusts; but yet like on to them who have many foils, we are oftentimes cooled in our courage, though we sometimes prevail, ever-growing, though slowly.

3.      The third is childhood or infancy, the lowest in the last. That which is principally discerned by an earnest desire of the sincere milk of the word, namely, of the promises of forgiveness of sins; which although some of these dear children of God cannot with full assurance laid hold of; yet this their hungry desire after it (which cannot be satisfied without it) with a sensible fear to offend God, is a true sign thereof.

            Those of Long Experience

            The first sort our such as through long experience, and much acquaintance, the practice of a godly life, have obtained grace to guide themselves more constantly than others, and to keep within bounds. They are much freed from this bondage, and seldom so grossly succumb to a corrupt lust as others: which estate, though it would be aimed at by all godly people, yet it is not obtained but of such as have cost them their minds to the heavenly course, and to whom good meditations and thoughts to shun and avoid evil are become a pleasure; and who understand the content of the commandments so that they can discern the good from evil.

            Now those who have their minds usually set up on some one or other of the infinite [perfect, eternal] heavenly instructions, which from time to time [continually] have treasured up in their hearts. Whereby, though they be not quickened up [changed] as they have desired, or desire to be, yet they are held [back from] much evil. They often consider God’s unutterable kindness, of man’s mortality, the momentary estate of all things under the sun, the blessed estate of the elect, the endless woe of the damned and suchlike.   They are often beholding and meditating on God, his majesty, power, wisdom, eternity, justice, patience and long-suffering, and of his care for them.  But a great part of their daily thought is this, how they may have a good conscience at all things pleasing God, and how they may be prepared for the cross; also how they may hold constantly the profession of their hope onto the end with joy; how they may resist all occasions of evil; what lets  [hindrances] they shall find from without and within. And lastly, how they may order well their particular actions and their callings, that they may make a good account at the end of the day, and so at the last end [the final judgment].

            Thus the first sort are exercised, yet not wholly free from evil thoughts, and vain desires,. For not even Paul was freed from such. 2 Corinthians 12:19, Romans 7:24. And God will make them see their weakness from time to time, especially to subdue pride in them, and to hold them under.

            The Young Men

            The second sort compared to young men, are neither so experienced in Christianity as the father, nor yet utterly unacquainted therewith, as the newborn babes.

            These are especially occupied and fighting against temptations, and resisting unruly lusts. Joel 2:4. For knowing by the light of the Scriptures, or corruptions they have in themselves, they watch their hearts to urgently; they pray against their corruptions often and earnestly; they are always in fear lest they should be overcome, and casting [searching for] how they may avoid the occasions of sin. And sin becomes odious onto them, yet not ever [finally] overcoming [corruptions]. They are often unsettled and distempered; often renewing the covenant with the Lord to please him better; sometimes discouraged, but they rise again, glad to use all good helps, both public and private, and having prevailed against greater corruptions, are earnestly set against the smaller, and such is seem less dangerous, such as the idle rovings of their brain which do not directly so much carry them after evil as hinder them from good [3]

            They are continue to suffer from some infirmities. But God permits this that they may be more humble and not forget what they were in times past.

            And so we see that the second age and growth in Christianity is a striving betwixt fear and hope, sorrow and joy – rather than superiority over unruly affections. It is an estate standing in need of counsel and help, rather than fitted and experienced to counsel, direct and settle others: but the more sure they be of their salvation[4], the more expert they should be in the battle.

            The Little Children

            The third sort compared to little children, who hang up on the breast and do labor for knowledge of their Father in Christ, and desire the means of their spiritual nourishment. 1Peter 2:2. Their thoughts are taken up in these things, and their keeping themselves that they may not offend or displease their Father. They are cheerful while their small faith is held up by cleaving to the promise. And since they will be uncheerful when their faith fails –  they must be careful of two perils.

            The first is, lest upon pretense of seeking continuance of comfort, they neglect their lawful business; for Satan appears as an angel of light[5].

            The second, when they lack the comfort of assurance, they be driven to any distrust or desperate fear; for so the devil appears as a roaring lion.[6]

            These must grow daily out of their childishness, mortifying all such faults as are in them – purging such from them. With these children, the Lord deals most kindly, not showing them all their corruptions at once, which were enough to dismay them; or how many afflictions abide them [are in wait for them] which would likely overwhelm them.

With us we may see in these three degrees, have for the most part the purged hearts of God’s children are taken up; the weakest of which do far differ from the secretive hypocrite.

 

[1] Will we seek the grace of God even if God does not give us immediate ease from sin? Will we be those who will strive for holiness?

[2] At this point, Baynes plainly relies upon the threefold level of maturity mentioned by John:

1 John 2:12–14 (ESV)

    12          I am writing to you, little children,

because your sins are forgiven for his name’s sake.

    13          I am writing to you, fathers,

because you know him who is from the beginning.

                I am writing to you, young men,

because you have overcome the evil one.

                I write to you, children,

because you know the Father.

    14          I write to you, fathers,

because you know him who is from the beginning.

                I write to you, young men,

because you are strong,

and the word of God abides in you,

and you have overcome the evil one.

 

[3] The mere fact of constant distractions and thoughtlessness – while not evil in itself – create conditions which will later find fertile ground for evil

[4] This is a point made at the beginning of Bayne’s treatise: Security of salvation is a great means to give strength to our Christian growth. Now such assurance must not be careless – from the outside, but may seem the same.

[5] They cannot let their despair over their spiritual state to bring them to carelessness over their other obligations. If they fall apart, Satan will have an opportunity to take further advantage of them.

[6] Again, falling apart, Satan may attack them seeing that they have become so weak.

Paul Baynes, Brief Directions Unto a Godly Life, Chapter 3

12 Wednesday Jun 2013

Posted by in Biblical Counseling, Fear, Mortification, Obedience, Paul Baynes, Puritan

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Chapter two may be found here:

https://memoirandremains.wordpress.com/2013/04/09/paul-baynes-brief-directions-unto-a-godly-life-chapter-two/

 

CHAPTER THREE: THE SIN WE MUST RENOUNCE

            We have seen that 1) we must renounce sin, 2) how we must renounce sin.  Now we will consider the various kinds of evils which are to be renounced:  inward or outward sins.

            First by inward evils is not meant the native imperfection of the heart, but the fruits and effects thereof, James 1:14, Colossians 3:5, and that in such as profess religion[1].

            Amongst these, the root of all the rest is infidelity, Hebrews 3:12. From hence grows out three arms or boughs of which every one shoots forth his branches: the innumerable worldly lusts, which are:

1. Impious against God.

2. Injurious to man.

3. Most hurtful to ourselves.

            Sin Against the Honor of God

            First commandment[2]: As (touching the Majesty of God)  their hearts are full of blindness, covered with darkness; so it goes against them to be taught the true knowledge of the true God; it is death for them to be drawn out of their ignorance; they cannot abide to hear of his judgment day, Job 13, Acts 24:25.

            And whereas God requires that confidence should be put in him, for continual defense, deliverance and succor of soul and body; they are carried with distrust, as with the whirlwind[3]. In adversity they are either overcome with a  servile and desperate fear or are boiling with impatience, or else swelling against [in a rage against] God an obstinancy and contempt.

            And for propensity there is little or no thankfulness yielded to God by them. Their rejoicing is carnal, and oftentimes they are made drunk with pleasures; they are lovers of them more than of God.  Thus, they become insensible  and past all feeling.

            Second commandment: As for the second commandment, they rebel against the spiritual and true service of God, and that which they yield him is a will-worship, even that which fantasy[4], custom, or fleshly wisdom teaches them, Job 21:14-15, Matthew 15:9. Many are carried by superstition and blind devotion and a false worship; and others which retain the truth, yet in the use of religious exercises, their hearts take no delight.

            Third commandment: so also against the third commandment through the course of their private conversation, their hearts are altogether vain, profane and dissolute, they have no pleasure in pleasing God, though it should be their meat, drink and pastime. His most fearful judgments they passed over lightly, so far are they from expelling hypocrisy and other sins.

            Fourth commandment: and for the Lord’s sabbath and other good means appointed on the same, to season and change their hearts, they sensibly loathe them, or find no favor in them, neither is any part of their thoughts to seek any comfort by them.

            Sins Against One’s Neighbor

            After these we consider those unbridled worldly lusts, which carried man after the herd of their neighbor.

            Fifth commandment: when irreverent contempt and obstinacy appears to be in the hearts of many against their betters, diminishing that authority and common estimation which God has given to them; so that place, years and gifts, are had in  mean [low, base, something to be despised] account of them. What unfaithfulness in men to them which labor for their good and welfare either in corporal or spiritual things, etc.

            Sixth commandment: How against the good of their neighbors’ souls, many do rejoice to see them, nay to make them fall into sin; what unappeasable anger, deadly hatred, and bitter seeking of revenge, there is amongst men; how readily occasions are taken in thinking evil of others, how lightly men esteem of hurting others: how almost none will with Abraham (Genesis 13:8) give up their rights to avoid dissension; how there is no meekness or mildness to forbear others, no burying of offenses, no pacifying of wrath, no fellow feeling of misery [no sympathy for others].

            Seventh commandment: how men let loose their hearts to filthy and unclean thoughts and desires, how they are inflamed through every object that pleases them; how they delight to blow up those burning lusts, by all unclean talk; and to see their adulterers’ eyes by wanton spectacles, and resort to those places, where they may be incensed by all provocations, etc.

            Eighth commandment: what greedy and insatiable desire there is of gain, they of other men’s goods, though it be by deceit and wrong; what repining it other men’s gettings [property], what the filing and fleecing, oppression and usury in all estates.

            Ninth commandment: how rare those are the take well, and interpret in the better part, things done are spoken doubtfully, what mistaken, suspicions, surmises doer rise against her brother in, even us all against David and Jonathan, first Samuel 22 eight:. Also what you’re writing there is by both word and writing, what slanders and reproaches, etc.

            Tenth commandment: and lastly, how their desires tend not to good, neither lead them to God; but are for the most part taken up in wishing somewhat of their neighbor’s property to their hurt.

            The Swarm of Sin

            The evils also the concern themselves, are neither few nor small: an abundance of outward things, setting our hearts of them in delighting excessively even in the abuse of them, and enjoying beyond measure and things transitory, which is the very pride of life.

            Contrarily, fretting, murmuring and vexing themselves when they fall into extremity,  or unto frowardness and sullenness when they are cross or displeased, deceiving themselves with desires of things unprofitable, troubling themselves with curious meddling in things in pertinent, blindfolding themselves with foolish love of themselves, etc.

            The lusts wherewith the hearts of men do swarm and are even burdened and loaded, may easily persuade us, that it is divine power and grace from above that must purge these and such like unsavory drafts out of them.

 

[1] The inward evil to be renounce is not the bent toward evil – “the native imperfections of the heart”. We could not “renounce” such imperfection. Rather, we must renounce the evil which flows from that imperfection.  We cannot renounce the fact that we are subject to temptation; rather we renounce the evil which would flow from temptation. Baynes is particularly concerned with the effect of sin in those who are professed Christians. For an unbeliever, the primary goal is not to stop sinning but rather to be reconciled to God in Jesus Christ:

20 Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. 2 Corinthians 5:20 (ESV)

The demands of the law are relevant to those who need to be reconciled as a means to demonstrate the need to be reconciled: “for all have sinned and fall short of the glory of God” (Romans 3:23).

 

[2] In this section, Baynes sets forth a very brief statement of what is required by each of the Ten Commandments. By doing so, he was not arguing that “keeping the law” saved anyone. The commandments first demonstrate the depravity of humanity without the regenerating work of the Holy Spirit. Second, the law provides the content for the life of a Christian. Jesus expressed reaffirmed 9 on the 10 commandments (the Sabbath command was not explicitly restated by Jesus), the commandments are seen as a summary statement of what God expects of his people.

In this section, Baynes particularly aims at demonstrating the natural depravity of human beings – in spite of the law.

[3] The requirement of God is faith – we must live in dependence upon him.

[4] At this time, “fantasy” meant vain imagination – something completely made-up; without real substance.

Paul Baynes, Brief Directions Unto a Godly Life: Chapter Two

09 Tuesday Apr 2013

Posted by in Biblical Counseling, Faith, Mortification, Obedience, Paul Baynes, Puritan, Spiritual Disciplines

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Chapter One may be found here:

https://memoirandremains.wordpress.com/2013/03/05/brief-directions-unto-a-godly-life-chapter-one/

The Preface here: https://memoirandremains.wordpress.com/2013/03/05/brief-directions-unto-a-godly-life-preface/

 

CHAPTER TWO: How Faith Changes the Heart

            It having been showed hitherto who are true believers: it follows to show how a believer is to behave himself throughout his whole conversation [manner of life]. 1. Wherein is to be laid down, first, the grounds of a godly life, that is, that it is grounded on faith, and proceeds from a pure heart. 2. The parts of it, which is to flee evil, and do good.

            Godliness Rests Upon Faith

            Unfeigned faith and a godly life are inseparable companions.

            First, godliness cannot be without true faith, James 2:18, Hebrews 11:6, Genesis 6:5. The fountain being evil, the rivers which run from it cannot be good. So where faith is not in the heart, there can be no goodness in the life; by which we see how many deceive themselves, thinking they fear love and serve God; and yet have no faith, or constant desire of it.

            Second, neither can faith be without godliness, for as no man lives godly which believes not; so no man who believes, can live wickedly; but as he is newborn, so like a new creature [he] follows newness of life and obedience[1]; although this does not appear either at the first beginning of his conversion, nor in the vehemency of temptation, Titus 2:12[2].

            True Faith Transforms the Life

            Neither does faith work a bare wandering desire to please God, but it frames also the man onto it [faith shapes one], and teaches him in some true and acceptable measure to go about it; and when it is over matched with fleshly corruption, yet it raises signings and strivings in the heart, till it be subdued.

            So that as they are deceived which pass from a little sorrow for sin to newness of life, as they imagine, without faith, the beginning and worker of all new life. So they also are no less deluded but please themselves, thinking they have faith, when their lives are not only filled with offensive actions, but also with custom in common in the same. For he that is honored with the title of a believer, must be known by the livery[3] of an uncorrupt life. The true servants of God dare no otherwise believe their sins to be forgiven them, then they walk humbly before God and man.[4]

            Faith Lays Hold to All the Promises of God

            When faith is said to be necessary to a godly life, we must not only understand by “faith” to be saved.[5] The godly man must labor to believe all the promises of this life and of life to come (whether the great and principal, as of the graces of the Spirit; or the smaller, as bodily safety and preservation from dangers so far as they shall be good for him[6]) do belong on to him. And besides he must believe that both all the commandments (which teacher obedience) and the threatenings (because they restrain the contrary), are set down for him particularly to bind his conscience thereunto, Romans 15:4.[7]

            Thus he must attend upon the whole word of God. Many who have hoped to be saved  do not thus. Some sins they make no conscience of; some promises they look not at. [Therefore][8] they are not so well fenced as they might be;[9] but hold the very promise of salvation itself very weakly. This comes to pass partly because they are not taught these things are right: partly because being taught, they do not digest and work upon them their consciences.[10]

 

            This brings doubting and unsettledness even to good Christians: therefore he that believes to be saved, must believe also that he shall be sanctified, 1 Corinthians 1:30; that he shall receive grace from God to bring forth fruits of amendment of life; and that he shall be enabled to cast off his old conversation.[11] [He must also believe that he will] have grace to go through troubles and deliverance from them.

            For assistance and blessing of God, he must depend on God’s Word; this is the obedience of faith, Romans 1:5.[12] , which if we have as a foundation to uphold and encourage us, it will greatly avail for the furthering of us in a godly course; by this we shall sooner wade through doubts, and grow out of fear; whereas otherwise we think and fear often times and be without help.

            Many examples we have in the Scripture of such as thus believe, especially set down in the 11th chapter to Hebrews: Hebrews 11:16, 38; Galatians 2:19. When men do not thus walk in the strength of God his word, it causes tedious troubles in them, and indeed the offensive lives of many, and the starting aside of sundry [many persons] come from this want [lack].

            Paul Complained of his Flesh – Not of Faith

Objection:

 But it may be objected, that Paul himself seemed to want [lack] to this, for he found no means to perform that which was good, as he complains, Romans 7:18. I answer onto that

Answer:

He complains not that he had no promise of stremgth, or that he had no faith in the same, for he saith the contrary, Philippians 4:13. He complains that for all the hope of help that he had, yet the rebellion of his flesh did mightily striving resist the spirit. And this must every faithful man look for while he live.

            A Godly Life Proceeds from a Pure Heart

            Now for the fountain from whence a godly life does proceed, it is from the heart, which therefore must be purged and cleansed.

            For this we are to know, that the heart of man, before it be emptied, is a dungeon of iniquity; before it be enlightened, a den of darkness; before it be cleansed, a puddle of filthiness: and that which St. James speaks of the tongue, may much more be said of the heart, that before it be tamed, it is an unruly evil. Now if such a heart be the guide for our life, how monstrous and loathsome must that life needs be? Of necessity then the heart must be purged and changed.

            The Spirit Transforms the Heart

            This purging of the heart is renewing in holiness and righteousness by little and little of all true believers, they being first delivered and freed from the tyranny of sin and fear of damnation; for then does sin receive a deadly wound, and the power thereof is abated and crucified. [The change] is showed by the hatred of sin and a delighting in goodness.[13]

            Although this change [will] be but weakness at first. Yet if it be in truth, and will, and desire, it is an infallible mark of God’s election and love towards them. This grace is dimmed and often choked in many because [they fail to seek God].  God does strengthen and continue this gift of holiness and sanctification, as it is nourished, esteemed, set by, and as men do stir it up for themselves, by asking after it when they do miss it, and provoking themselves to pray for such good affections and cannot be satisfied without them; as David did, Psalm 43:5, 103:1.

            Thus we ought to cherish and blow up the sparks within us, which will not ordinarily fail us, especially for any long time — except in time of temptation, [or it result from] our default and folly.

            As for the matter how this is done, we are to know what is the proper and wonderful work of God by the power of the Holy Ghost. Acts 15:9; Isaiah 11:2. He that has faith unfeigned and [a] heart sanctified and purified from his natural corruption and wicked disposition; as it is not to accounted being little worth, it being an evident work of the Spirit; so neither is he to  stand at this stay in this, it being about the beginning of the work that shall follow it.

            Faith is the Instrument Used by the Spirit

            Objection: How does God purge our hearts, when faith is said to do it. Acts 15:9, 1 John 3:5.

            Answer: Faith is truly said to do it: because those men not yet assured of the happiness of heaven, not knowing, nor feeling any better delights  — [those men] seek after those [delights] which their blind and deceitful hearts do dream of here on earth.

            But as soon as they are assured of God’s favor through faith, so soon are their hearts changed, and their affections set another way; so that faith may well be said to purify and  cleanse the heart, 1 Peter 1:4; but not as the chief and highest cause, for that is the Holy Ghost. [Faith is] but as the instrument.

            Thus from faith and a pure heart do arise a good conscience, a sweet peace, and holy security; having received from God a mind to know him, a heart to love him, the will to please him; and strength also in some measure acceptable to obey him.

            From hence does proceed that true repentance, which is a purpose of the heart. Acts 11:23; an inclination of the will, Psalm 119:44, 57; and a continuing every in the life, Acts 24:16. [Such a man will] cast off all evil and obey God both inwardly and outwardly, according to the measure of knowledge and everyone.

            Only True Heart Change Will Produce a Godly Life

            So that this sound of purging of the heart, is that strong foundation upon which only a good life comes to be built. For God will have our whole heart, not a piece of it, for it is neither beseeming his greatness, nor fit for them to [suffer? offer?[14]] or receive so great good blessings at his hands. Many indeed are hardly brought to this, and therefore all their fair shows and colors do vanish away[15], and come to nothing, for rash and hasty purposes are no sufficient foundation to bear up so great and weighty buildings, as the whole course of their lives to be wholly passed[16].

            But if men at their first embracing of the gospel to give their hearts holy to the Lord, then should God have more honor, and themselves more abiding comfort.

            The Progress of Godliness

            Now having shown the ground and root of the godly life, that is, faith and a pure heart; it remains to speak of the parts of it, which is a renouncing of all sin, and a care to walk in a new life.

            A Continual Hatred of Sin

            The party believing is brought to this power and grace, that he is out of love with all ungodliness, but not only with some part or kind[17], but loathes the whole course of iniquity, which was his only delight pleasure before.[18] Neither does he this in some good mood only, or when some shame or danger approach, than to show some mistake of it. But in good advisement  he is resolved to cast off such behavior, as a loathsome ragged garment. Hosea 4:9, Ephesians 4:24, Matthew 16:24.

            For want of this settled denying of ourselves, divers [many people] never attain true godliness. Some never conceiving [understanding] the doctrine, others forgetting, and some supporting it, the most receiving a coldly, and going about it preposterously.

            Whereas the servants of God leave not sin for a time, nor by constraint, or for company, and fear, etc. But being at utter defiance with it, do abjure it forever. Nehemiah 10:29.

            But in all these they trust not to their own strength, but daily considering what cause they have to do so. [First, they are] infinitely bound to God to discharge it [their duty to forsake sin]. [They also] become firmly persuaded that God who has made them willing, will also make them able to do it. Philippians 4:13, Romans 9:31.[19] And therefore, although they see not the help present with their eyes[20], yet they hope for that which they see not, and therefore wait patiently for, till it be granted [to] them.

            Thus both faith and hope being nourished and strengthened in them day-to-day, they do find both the will and desire and strength (though imperfect) to accomplish the peace of their hearts, that which they set upon and attempted. Indeed it is not obtained without striving, but [that] is no just cause of discouragement to us, to take pain for so great a profit, when we are sure of that before we go about it.[21]

            Should We Be Discouraged if We are not Perfect?

            Objection What if the faithful do not always prevail therein?

            Answer: As it is true that in some particulars they are overcome, yet that does not cut off all comfort for them: for howsoever they do not account light of any fall[22], yet those very falls turn to their gain afterwards; for thereby they come to know themselves better, their prime pride is much assuaged, they have experience of God’is grace toward them, and they cleave more nearer onto him after, and are more circumspect in looking to their ways: Remember always that this belongs only to the true believer, who having the Lord for his teacher, is become both skillful and able to do this; which the natural man (in whom is no dram of goodness) is altogether impossible.

 

[1] New life will entail obedience.

[2] Obedience grows over time. It is as not as great as first as it must become. Moreover, temptation derails obedience.

[3] A distinctive uniform – usually worn by a servant. See, e.g., 1 Peter 5:5.

[4] Only one who lives like a Christian should believe themselves to be forgiven. Note that he does not say behavior causes God to forgive; nor does he argue that good behavior proves one to be forgiven. Rather, he argues that one who is a Christian (forgiven) will live like a Christian.  The manner of life is an evidence – not a cause.  Second, it is the Christian himself who looks to his manner of life as proof of forgiveness.

[5] The object of saving faith is more than just the idea that I will be “saved”.  True saving faith lays hold to all the promises – not just one.

[6] The promises of physical well-being are not absolute: Physical well-being is a good thing – but not the best thing.  God will give physical well-being, but only to the extent it will preserve our soul.  This concept is well illustrated lines from “O Sacred Head Now Wounded”:

           

What language shall I borrow to thank Thee, dearest friend,

For this Thy dying sorrow, Thy pity without end?

O make me Thine forever, and should I fainting be,

Lord, let me never, never outlive my love to Thee.

 

[7] Although thoroughly evangelical in his theology, Baynes does not think the commands and warnings of the Bible meaningless.  God may order the manner of life for his children – even though the conduct of the children is not the basis of their adoption.  This is precisely as it is parent-child relationships: Behavior does not make one a child. Imagine a well-behaved boy coming over to play with an ill-behaving boy. The well-behaved boy does not become a son of the household merely by behaving. The ill-behaved boy does not stop being a son because he disobeys.

[8] Baynes wrote, “by means whereof” rather than “therefore”.

[9] They are not as protected/safe as they might be.

[10] The responsibility for weak Christians first rests with the pulpit: The pastor has the primary responsibility of teaching doctrine.  A simple read through the pastoral epistles will demonstrate the emphasis which Paul places upon protecting the teaching. Second, the individual has the responsibility for not sufficiently studying, meditating, reading Scripture (Psalm 1:2, “day and night”, that is, continually).

 

[11] One who does not believe that he will be changed, that the “old self” (Romans 6:6, ESV) has died with Christ will not see a proper transformation of life.  It is a command that we are to “consider ourselves dead to sin but alive to God in Christ Jesus” (Romans 6:11).

[12] “For the Puritans, conscience is the faculty that God puts in us to be a sounding board for applying His Word to our lives. Our consciences should be weighted with the Word of God; they should be educated by what is taught in Scripture and trained to judge according to Scripture. Then the voice of the conscience will be the voice of God indeed…The Puritans believe that the only cure for a falsely calibrated conscience is for the conscience to be thoroughly educated in Scripture standards” (Joel R. Beeke and Mark Jones, A Puritan Theology: Doctrine for Life (Grand Rapids, Mich.: Reformation Heritage Books, 2012) 920)

[13]             Failure to understand this point has led to much unhappiness among believers: We have a tendency to focus solely upon outward conduct.  While conduct does disclose the heart, the relationship between the heart and the hands is not perfect.  Moreover, we often fail to rightly consider the Spirit’s work:

            The Spirit works in the heart by causing us to see sin as vile and Christ as beautiful.  The effect of hating sin and loving Christ will show itself in our conduct.

            The common failure of Christians is to seek to amend their behavior rather than seek the work of God’s Spirit in their hearts. Our primary goal is to worship the King.  As we seek to worship the Lord, our lives will be transformed.  Thus, one who shows no sign of true worship has no good reason to think himself a believer.

[14] The text is obscure at this point.

[15] He calls a profession of faith and a public display of piety which does not last as a “fair show and color” – a mere appearance without substance.

[16] True heart change requires far more than mere change of behavior.

[17] He does not merely hate certain select sins – usually sins which are no temptation for him.

[18] To hate a sin which one previously loved is a strong mark of saving faith.

[19] Augustine wrote in Book 10, Chapter 29 of his Confessions:

 

And my whole hope is only in Your exceeding great mercy. Give what You command, and command what You will. Thou imposest continency upon us, nevertheless, when I perceived, says one, that I could not otherwise obtain her, except God gave her me; . . . that was a point of wisdom also to know whose gift she was. Wisdom 8:21 For by continency are we bound up and brought into one, whence we were scattered abroad into many. For he loves You too little who loves anything with You, which he loves not for You, O love, who ever burnest, and art never quenched! O charity, my God, kindle me! You command continency; give what You command, and command what You will.

[20] We must trust God will help – even when we do not see how God can help:

No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it. 1 Corinthians 10:13 (ESV)

 

[21]

And take Christ caution, ye shall not lose your reward. Hold your grip fast. If ye knew the mind of the glorified in heaven, they think heaven come to their hand at an easy market, when they have got it for threescore or fourscore years wrestling with God. When ye are come thither, ye shall think, “All I did, in respect of my rich reward, now enjoyed of free grace, was too little.” Now then, for the love of the Prince of your salvation, who is standing at the end of your way, holding up in His hand the prize and the garland to the race-runners, Forward, forward; faint not.

 

Samuel Rutherford and Andrew A. Bonar, Letters of Samuel Rutherford: With a Sketch of His Life and Biographical Notices of His Correspondents (Edinburgh; London: Oliphant, Anderson & Ferrier, 1891), 51.

[22] We must not think any sin a “small sin”  — that is account the sin to be “light” (insubstantial, unconsequential).

When we achieve no “victory” over sin

08 Friday Mar 2013

Posted by in Discipleship, Mortification, Romans, Uncategorized, William Romaine

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Romaine answers a troublesome question: It is a not uncommon experience for a Christian to seek “victory” over a sin, to strive and fight and yet obtain no advantage. If anything, the exertion of will power seems to leave the poor saint in a worse position than he was at first. He sincerely desires to end the sin. He even seeks to help from Christ in prayer. How is it that God could permit the sin to persist?

Here is a great trouble: The striving Christian thinks that the whole trouble begins and ends with a behavior. However he forgets, obedience matters only to the extent it is grounded in love. Indeed love is the thing which God seeks. God does not need behavior — he did not need sacrifices and he does not need us. If it were obedience he sought, he has legions of beings in many ways greater than us at his call.

What then is the striving believer seeking? Earned glory from God. There is the trouble, as Romaine explains:

Or, perhaps, Christ does not appear on your side, because you are proposing some wrong end [you don’t have the correct goal]. You are working and striving against sin to establish a righteousness of your own own [Romans 10:3 — those who sought to establish a righteousness independent of Christ], which is to be some part of your acceptance before God [you are trying to be righteous before God based upon your own effort] and you have been trying in your own strength to get your corruptions quite subdued, but they were too strong for you, and therefore now you are glad to make use of Christ’s help [since you couldn’t do it alone, you expect Christ to help you].

And if he would do the work for you, then you would have confidence in the flesh [if Christ helped you, then you would have confidence in yourself] and this your fancied [imagined] holiness would be the ground of thy rejoicing before God. Is it not so? If it be, you will never succeed upon this plan, Christ will not give his glory to another, nor put the crown of his gospel grace upon the head of your legal dependance.

William Romaine, A Treatise Upon the Life of Faith

In short, the poor believer sought the wrong end. The believer thought he would be entitled to Christ’s help and reward because he was so good. Romaine explains the believer has got it all wrong. God can destroy sin, but that is a means to an end. Then end is worship: we, in fellowship with God, in the dependance of faith, worship The Lord.

The Christian who seeks merely to alter behavior seeks not God’s glory but rather his own. That believer is not coming to God in worship and faith. Such a one does not seek God’s glory, but his own:

1 What then shall we say was gained by Abraham, our forefather according to the flesh?
2 For if Abraham was justified by works, he has something to boast about, but not before God.
3 For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.”
4 Now to the one who works, his wages are not counted as a gift but as his due.
5 And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness,
6 just as David also speaks of the blessing of the one to whom God counts righteousness apart from works:
7 “Blessed are those whose lawless deeds are forgiven, and whose sins are covered;
8 blessed is the man against whom the Lord will not count his sin.”

Romans 4:1-8

And the worst of all is …..

23 Saturday Feb 2013

Posted by in Biblical Counseling, Ministry, Quotations, Romans

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“It evidently does come to pass, that many who are hopefully converted to Christ, soon after leaving the depot for their heavenly destination, do strangely leave the track; they fail on the up-grades of duty; (heir movements are irregular; the wheels of their faith slip on the rails of promise; they do not promptly obey the will of the Divine Engineer. It is the sore grief of the ministry and church, and the general complaint and stumbling-block of the world, that professed Christians fall so far below the standard of character presented in the Bible — that they so manifestly fail in running the Christian race. Christ proclaims liberty, and yet many of his people are slaves to the world and their lusts. The gospel professes to open fountains in the desert, and rivers in dry places; and yet we fail to find “the rivers, the floods, the brooks of honey and butter,” of which Zophar the Naamathite writes (Job 20:17), and drink, instead, at those transient streams of which Job himself speaks, which dry up and vanish when the heat comes, and go to nothing (6: 15-18). We lack the “tongue of fire,” the baptism of the Spirit, “the fullness of the blessing of the gospel of Christ.” And the worst of all is, that the church is extensively paralyzed with the fatal idea that this state of bondage and spiritual weakness is practically incurable; and, as the inevitable consequence, men abandon themselves to a current of most unsatisfactory and bewildering experiences.”

Excerpt From: William Leonard Parsons. “The believer’s victory over Satan’s devices.” 1876, Nelson & Phillips.

Brief Directions Unto a Godly Life (Paul Baynes)

18 Monday Feb 2013

Posted by in Biblical Counseling, Discipleship, Genesis, Mortification, Paul Baynes, Puritan

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(To the best of my knowledge, this book by Puritan Paul Baynes has remained unpublished since the 17th century. Here is the first bit of the book. I have modernized the spelling and some punctuation.)

Brief Directions Onto a Godly Life:

Wherein every Christian is furnished with most necessary helps for the furthering of him in a godly course here upon earth, that he so may attain eternal happiness.

Written by Mr. Paul Bayne, minister of God’s Word, to Mr. Nicholas Jordane, his brother.
London
Printed by A.G. for I.N. and are to be sold by Samuel Enderby at the Starre in Pope’s Head Alley, 1637

The Epistle Dedicatory

To the right worshipful, Mr. Nicholas Jordane, Esquire, and one of his Majesty’s Justices of the Peace and Quorum, in the County of Suffolk’s,

Sir,
It has been an ancient custom to reserve some lively representation of worthy friends deceased, to thereby continue the remembrance of their virtues, persons, and love. This holy treatise ensuing has served you to that purpose, and that very fitly; for herein you have a true representation and remembrance of your most worthy and loving brother, especially of the most noble and worthy part of it, I mean of his excellent understanding of the mystery of godliness, his most zealous and earnest will and desire of all men’s practice of godliness; and a sincere love unto you in particular, unto whom he primarily directed these directions onto a godly life; which as they do lively express that he had put on the new man, created and renewed in knowledge, righteousness and true holiness. So it is most worthy of our reservation, both in the remembrance in imitation of him. Yea, I confidently affirm, that this faithful remembrance is most worthy and fit always to be carried about us, and daily to be looked upon by us: for it will help us well to put on that new man, and to be conformable to our head Jesus Christ, and to walk before the Lord in holiness and righteousness all the days of our life. For there is this difference between those former corporeal images of earthly bodies and this that men with too much love and use of them, easily fell into superstitious wickedness; but this the more it is loved and used of man, the more will all wickedness be rooted out of their hearts, and the more will they glorify God by a holy life and conversation [conversation means the sum total of on’s conduct] having received this holy treatise at your worship’s hands to publish unto to the world, I am bold to return it unto you for safeguard, both that the world may know unto whom it is obliged for so excellent a monument, as also for the great benefit that shall be reaped thereby. So, Sir, accounting it a wise part in him that cannot speak well, to say but little; I commend you and this treatise to God’s grace which is able to build us up further, even to do wondrously above all that we can ask or think.
Your Worship’s humbly at command,
N.N. (N.N. means anonymous — it would something like “so-and-so”).

Sure it is, that it was not thus with mankind in the beginning as now it is.

God created man happy, ye mutable [subject to change, able to change]; but Satan by deceit did cast him from that happy condition; whereby besides the loss of that felicity, he was plunged into extreme misery, which consists in two things.

First, in sin.

Second, the curse following upon it.

First, sin is not only that first transgression of Adam whereby we are all guilty, but also that infection of soul and body arising from the former. Hence it is that the understanding is filled with blindness; the conscience wounded, seared and defiled; the memory forgetting good things, or not remembering anything right.

The will captive, of no strength to good but only to evil; the affections altogether disordered. The cogitations about heavenly matters are error, falsehood, and lies. The wishes and desires of the heart are earthly and fleshly. The outward behavior is nothing else but a giving up of the members of the body as instruments of sin.

The curse makes them subject in this life for his use of the creatures to dearths, famine, etc. For his body, to sickness and other pains.

In his sense for his friends to like calamities; in his soul to vile affections, to blindness, hardness of heart, desperation, madness, etc. And both body and soul to endless and easeless torture in the world to come.

Objection: all are not in this case or estate.
Answer: all are subject by nature to the same wrath of God; they which feel it not, that case is no better, but rather worse than the other.

How the love of God purifies the heart

13 Wednesday Feb 2013

Posted by in Church History, George Muller, John, Mortification, Submission

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“Truly to grasp this fact is the beginning of a true and saving faith—what the Spirit calls ” laying hold.” He who believes and knows that God so loved him first, finds himself loving God in return, and faith works by love to purify the heart, transform the life, and overcome the world.

It was so with George Muller. He found in the word of God one great fact: the love of God in Christ. Upon that fact faith, not feeling, laid hold; and then the feeling came naturally without being waited for or sought after. The love of God in Christ constrained him to a love—infinitely unworthy, indeed, of that to which it responded, yet supplying a new impulse unknown before. What all his father’s injunctions, chastisements, entreaties, with all the urgent dictates of his own conscience, motives of expediency, and repeated resolves of amendment, utterly failed to effect, the love of God both impelled and enabled him to do—renounce a life of sinful self-indulgence. Thus early he learned that double truth, which he afterwards passionately loved to teach others, that in the blood of God’s atoning Lamb is the Fountain of both forgiveness and cleansing.”

Excerpt From: Arthur Tappan Pierson. “George Müller of Bristol.” James Nisbet. iBooks.

If you would walk evenly in God’s path ….

25 Friday Jan 2013

Posted by in Biblical Counseling, Matthew, Mortification, Puritan

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That offences are from ourselves: or the cause of stumbling and falling is from ourselves: some lust or other, some right-eye sin, or some right-hand sin. “If thy right eye offend thee,” &c.—Sin unmortified will very much endanger a man’s falling. Truly, if you would not have your right eye, or your right hand, offend you, you must offend them: “Pluck it out, and cast it from thee; cut it off, and cast it from thee.” If you would see clearly in God’s way, ye must pluck out your right eye; if you would walk evenly in God’s path, you must cut off your right foot.

“How May Beloved Lusts be Discovered and Mortified?”
by the Rev. Benjamin Nedler, B.C.L, and sometime fellow of St. John’s College, Oxford
1661
BCL means bachelor of civil laws